The Ethics of Psychoanalysis


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

Ordinary Psychosis

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There are no shortage of psychoanalytic theories of psychosis. The Lacanian account of psychosis that derives from the 1950s – and which we may think of as ‘classical’, in Lacanian psychoanalysis – can be found best expressed in Seminar 3, and the paper entitled ‘On a question prior to any possible treatment of psychosis’ in the Écrits. To put it very simply, psychosis is conceived of as a structure, not a checklist of symptoms, or a particular phenomenological condition. Where neurosis is characterised by the fundamental operation of repression, and perversion by disavowal, in psychosis, foreclosure is paramount. To illustrate: in repression, signifiers and thoughts become unconscious. It is as if they were swept under a carpet; out of sight, but leaving a lump, nonetheless. In foreclosure, not only is the same material not swept under the carpet, but it is never admitted entry in the first place. This has ramifications for a subject’s entire place and function within the symbolic order (i.e. the order of discourse and law). It is as if a set of organising principles are lacking, at least, relative to those found in neurosis under repression. Continue reading

Lost in Cognition

There is a tradition among certain psychoanalytic writers and schools, to decline any engagement with the world outside of analysis. In this tradition, psychoanalytic literature becomes a continual exegesis of the master(s), devoid of reference points to the world beyond. Thankfully, Eric Laurent and his colleagues are most definitely not of this tradition, as Laurent’s new book, Lost in Cognition, demonstrates amply. Continue reading

On Shame and Shaming

In psychoanalysis, there is a clear distinction to be made between guilt and shame. Guilt implies a relation to the law. The law is the flipside of desire*, since its instantiation generates the possibility of its transgression (and hence of enjoyment through transgression). Thus, the law limits and regulates the very enjoyment it makes possible.

Shame, by way of contrast, involves no transgression, but it does always imply a relation to an Other. Continue reading

Action of the Structure – Then and Now

I recently read a newly-translated text by Jacques-Alain Miller, entitled ‘Action of the Structure’, a translation of which can be found here. The essay has been translated as part of the Concept and Form project, which undertakes to publish seminal papers from the 1960s French journal, Cahiers Pour L’Analyse. (For those interested, the website is a great resource on this obscure chapter of French philosophy).

Continue reading

On Psychoanalysis and Same-Sex Marriage

France has been the center of lively debate on the topic of same-sex marriage (SSM), and many prominent psychoanalysts (Jacques-Alain Miller and Eric Laurent among them) there have contributed to the discussion. What can psychoanalysis contribute to this debate?

As early as Seminar XIV (The Logic of Phantasy), Lacan repudiates the notion of men and women possessing any ‘natural’ complementarity, as if they constituted something like a lock-and-key, or nut-and-bolt pairing. Indeed, such a pairing makes no sense unless one is operating from a position of some kind of transcendental teleogy. The notion of having an ‘other half’ – a typical expression in English to describe one’s partner – is itself an Aristophanic myth, as found in Plato’s Symposium. What is mythic, however, is by no means ‘natural’. (Incidentally, Aristophanes’ myth allowed for homosexual as well as heterosexual unions).

Indeed, opponents of SSM sometimes conflate the ‘normal’ with the ‘natural’. Heterosexual, genital sexuality may have once been a norm, but even so, a norm is a flimsy (and in this case, outdated and arbitrary) basis for legislating human sexual relations. As Pierre-Gilles Guéguen put it in a talk earlier this year, human sexuality is ‘deranged’. There is nothing ‘natural about it, which is to say, like all of the other ‘natural’, ‘biological’ functions (eating, sleep, excretion, etc), it is subject to rigorous socialisation, regimentation and codification from the earliest hours of life. There can be nothing natural about human sexuality, as, popular reifications notwithstanding, it doesn’t wander about unencumbered by historical context, unmediated by language.

For this reason, Lacan made the provocative argument in Seminar XX that ‘Il n’y a pas de rapport sexuel’, which is to say, there is no intrinsic rapport or sexual relation between the sexes, Aristophanic fantasies aside. Each couple must construct it, anew, and on an ongoing, partial, and provisional basis. And from this, it follows that, whatever one’s objections to marriage per se, there are no legitimate objections against SSM in particular, at least, not from a psychoanalytic perspective.