Apparently, in about 3-4 months, the psychoanalytic group of which I am a member will feature a debate or discussion on the topic of Jacques-Alain Miller and his followers’ contributions to Lacanian discourse: the ‘One-all-alone’, the real unconscious, the ‘autism’ of jouissance, generalised foreclosure, the limits of meaning, the non-existence of the Other, the non-existence of symbolic paternity in particular, etc. Without dismissing JAM’s contributions in toto, I’m not likely to be on the pro-JAM side of the aisle. The practical effects of JAM’s positions are not entirely benign. They include racism, homophobia and transphobia, a blindness to colonialism, paranoia as an institutional imperative, and the abolition of the Freudian unconscious, as well as sublimation. I’ll turn to some of these another time.Continue reading
In Cognitive Behaviour Therapy (CBT) discourse is reduced to data, and this data is further submitted to the Aristotlesque requirement of non-contradiction, albeit, without any Aristotelian depth of intellect.
Consequently, cognitivism and CBT affirm the existence of an unconscious, but this unconscious is entirely continuous with the conscious. It’s more of the same, more or less. Contrast this with the Freudo-Lacanian unconscious, which is disruptive, punctual, discontinuous, and structurally incapable of completion.
It’s no coincidence that CBT first arose when cognitivism was displacing the increasingly-discredited behaviourism from the laboratory (though not yet the clinic, in the Anglosphere at least). This was the age of Festinger’s cognitive dissonance, in which, like good Aristotelians, the subject abhors contradiction. Since contemporary CBT reaffirms a data-based, continuous unconscious, Festinger’s ideas fester still. Show the subject that his suffering arises from the faulty conviction that he always bungles his relationships/work/studies – show him the contrary evidence, the errors in his logic – and he will be obliged, by way of contradiction, to renounce his conviction, and thereby eliminate his suffering.
It was not until the era of neoliberalism that these Aristotelian outtakes reigned supreme over the clinic, for reasons that I have attempted to explicate elsewhere, but which are largely economic and biopolitical in character.
At the heart of the adventures of Freud and Lacan is the proposition that, in at least a thousand different ways, human subjects, divided as they are, exist in permanent, structural contradiction. There are so many examples of this in the centuries that preceded them that I would say that Freud and Lacan merely articulated and formalised, rather than discovered this fact. My experience is that it is common knowledge amongst the uneducated, and that perhaps the educated have some catching-up to do.
The clinical work of psychoanalysis cannot, on this basis, be oriented toward either completeness or consistency, if one means by this the overcoming of contradiction. Repression, disavowal, denial, foreclosure, the law of the exception, the law of the not-all are but some of the psychoanalytically-articulated responses to contradiction. After Gödel,he who trades consistency for completeness deserves neither.
But let us suppose that the psychoanalytic premises are wrong, and that the cognitivists are really as evidence-based as they say. In principle, the latter would be able to work with a subject to produce an image of perfect consistency, with the offending data eliminated. The outcome would resemble nothing so much as the most brittle paranoid delusion. The subject attains an image of coherence with all that is unassimilated sent packing, much line a refugee ship at Australia’s borders. This is the best case scenario for treatment by CBT principles, and we need only look at the outcome of excessive Facebook consumption to see what befalls those who cannot live in contradiction.
The following was presented at a study day of the Lacan Circle of Australia on 16/3/19.
The following was presented as an introduction to the first chapter of Lacan’s Seminar 23 at the Lacan Circle of Melbourne, 18/2/2017: Continue reading
The following is taken from one session in a series of introductory seminars as part of the Lacan Circle of Melbourne’s activities.
There is an interesting remark by Miller, in a paper from 2012 on the aims of psychoanalysis. ‘The psychoanalyst’s routine is therapeutic. His business is with the symptom that has to be cured.’ Psychoanalysts can put on airs, and ascribe lofty goals to their practice, but people come to consult with an analyst because something is causing them suffering. As Miller says, ‘If somebody goes to see a psychoanalyst for the sake of knowledge and not to get rid of a symptom it is not very certain that his demand can be received’. So, whatever one may learn of oneself in the course of analysis, analytic praxis is not reducible to a quest for knowledge. Continue reading
The degree to which psychology trumpets its scientificity is precisely the correlate of the extent to which it evades the question of its ethics. It is entirely unnecessary for a body of knowledge to be ‘scientific’ in order to be valuable. The scientist-practitioner of psychology needs the ‘science’ to serve as a fig leaf for the praxis. Continue reading
I recently read a couple of Foucault’s later lectures, namely Security, Territory, Population (1977-1978) and The Birth of Biopolitics (1978-1979). In this latter set of lectures, Foucault made a rare foray into contemporary economics, analysing various currents of neoliberalism (especially German and US varieties) and their relation to new forms of governmentality. I thought it beneficial, if only for me, to jot down a few notes on Foucault’s reconstruction of neoliberal thought, because I think it particularly pertinent in understanding contemporary knowledge and practice in mental health. I have a paper forthcoming in an academic journal on this topic, and perhaps after this post, I can move onto other things in 2016. Continue reading