JACQUES
LACAN has proven to be an important influence
on contemporary critical theory, influencing such disparate approaches
as feminism (through, for example, Judith Butler and Shoshana Felman),
film theory (Laura Mulvey, Kaja Silverman, and the various film scholars
associated with "screen theory"), poststructuralism (Cynthia
Chase, Juliet Flower MacCannell, etc.), and Marxism (Louis Althusser,
Ernesto Laclau, Chantal Mouffe, Fredric Jameson, Slavoj Zizek, etc.).
Lacan is also exemplary of what we can understand as the postmodern
break with Sigmund Freud. Whereas Freud could still be said to work
within an empirical, humanist tradition that still believes in a stable
self's ability to access the "truth," Lacan is properly post-structuralist,
which is to say that Lacan questions any simple notion of either "self"
or "truth," exploring instead how knowledge is constructed
by way of linguistic and ideological structures that organize not only
our conscious but also our unconscious lives. Whereas Freud continued
to be tempted by organic models and with a desire to find the neurological
and, thus, "natural" causes for sexual development, Lacan
offered a more properly linguistic model for understanding the human
subject's entrance into the social order. The emphasis was thus less
on the bodily causes of behavior (cathexis,
libido, instinct,
etc.) than it was on the ideological structures that, especially through
language, make the human subject come to understand his or her relationship
to himself and to others. Indeed, according to Lacan, the entrance into
language necessarily entails a radical break from any sense of materiality
in and of itself. According to Lacan, one must always distinguish between
reality (the fantasy world we convince ourselves is the world around
us) and the real (a materiality of existence beyond language and thus
beyond expressibility). The development of the subject, in other words,
is made possible by an endless misrecognition of the real because of
our need to construct our sense of "reality" in and through
language. So much are we reliant on our linguistic and social version
of "reality" that the eruption of pure materiality (of the
real) into our lives is radically disruptive. And yet, the real is the
rock against which all of our artificial linguistic and social structures
necessarily fail. It is this tension between the real and our social
laws, meanings, conventions, desires, etc. that determines our psychosexual
lives. Not even our unconscious escapes the effects of language, which
is why Lacan argues that "the unconscious is structured like a
language" (Four
Fundamental 203).
Lacan's version of psychosexual development
is, therefore, organized around the subject's ability to recognize,
first, iconic signs and, then, eventually, language. This entrance into
language follows a particular developmental model, according to Lacan,
one that is quite distinct from Freud's
version of the same (even though Lacan continued to argue—some
would say "perversely"—that he was, in fact, a strict
Freudian). Here, then, is your story, as told by Lacan, with the ages
provided as very rough approximations since Lacan, like Freud, acknowledged
that development varied between individuals and that stages could even
exist simultaneously within a given individual:
0-6 months of age. In the earliest stage of
development, you were dominated by a chaotic mix of perceptions, feelings,
and needs. You did not distinguish your own self from that of your
parents or even the world around you. Rather, you spent your time
taking into yourself everything that you experienced as pleasurable
without any acknowledgment of boundaries. This is the stage, then,
when you were closest to the pure materiality of existence, or what
Lacan terms "the Real." Still, even at this early stage,
your body began to be fragmented into specific erogenous zones (mouth,
anus, penis, vagina), aided by the fact that your mother tended to
pay special attention to these body parts. This "territorialization"
of the body could already be seen as a falling off, an imposition
of boundaries and, thus, the neo-natal beginning of socialization
(a first step away from the Real). Indeed, this fragmentation was
accompanied by an identification with those things perceived as fulfilling
your lack at this early stage: the mother's breast, her voice, her
gaze. Since these privileged external objects could not be perfectly
assimilated and could not, therefore, ultimately fulfill your lack,
you already began to establish the psychic dynamic (fantasy vs. lack)
that would control the rest of your life.
6-18 months of age. This stage, which Lacan
terms the "mirror stage," was a central moment in your development.
The "mirror stage" entails a "libidinal dynamism"
(Écrits
2) caused by the young child's identification with his own image
(what Lacan terms the "Ideal-I"
or "ideal ego"). For Lacan, this act marks the primordial
recognition of one's self as "I," although at a point "before
it is objectified in the dialectic of identification with the other,
and before language restores to it, in the universal, its function
as subject" (Écrits
2). In other words, this recognition of the self's image precedes
the entrance into language, after which the subject can understand
the place of that image of the self within a larger social order,
in which the subject must negotiate his or her relationship with others.
Still, the mirror stage is necessary for the next stage, since to
recognize yourself as "I" is like recognizing yourself as
other ("yes, that person over there is me"); this act is
thus fundamentally self-alienating. Indeed, for this reason your feelings
towards the image were mixed, caught between hatred ("I hate
that version of myself because it is so much better than
me") and love ("I want to be like that image").Note
This "Ideal-I" is important precisely because it represents
to the subject a simplified, bounded form of the self, as opposed
to the turbulent chaotic perceptions, feelings, and needs felt by
the infant. This "primordial Discord" (Écrits
4) is particularly formative for the subject, that is, the discord
between, on the one hand, the idealizing image in the mirror and,
on the other hand, the reality of one's body between 6-18 months ("the
signs of uneasiness and motor unco-ordination of the neo-natal months"
[Écrits
4]): "The mirror stage is a drama whose internal
thrust is precipitated from insufficiency to anticipation—and
which manufactures for the subject, caught up in the lure of spatial
identification, the succession of phantasies that extends from a fragmented
body-image to a form of its totality that I shall call orthopaedic—and,
lastly, to the assumption of the armour of an alienating identity,
which will mark with its rigid structure the subject's entire mental
development" (Écrits
4). This misrecognition or méconnaissance (seeing
an ideal-I
where there is a fragmented, chaotic body) subsequently "characterizes
the ego in
all its structures" (Écrits
6). In particular, this creation of an ideal version of the self
gives pre-verbal impetus to the creation of narcissistic
phantasies in the fully developed subject. It establishes what Lacan
terms the "imaginary
order" and, through the imaginary,
continues to assert its influence on the subject even after the subject
enters the next stage of development.
18 months to 4 years of age. The acquisition
of language during this next stage of development further separated
you from a connection to the
Real (from the actual materiality of things). Lacan builds on
such semiotic critics as Ferdinand de Saussure to show how language
is a system that makes sense only within its own internal logic of
differences: the word, "father," only makes sense in terms
of those other terms it is defined with or against (mother, "me,"
law, the social, etc.). As Kaja Silverman puts it, "the signifier
'father' has no relation whatever to the physical fact of any individual
father. Instead, that signifier finds its support in a network of
other signifiers, including 'phallus,' 'law,' 'adequacy,' and 'mother,'
all of which are equally indifferent to the category of the real"
(164).
Once you entered into the differential system of language, it forever
afterwards determined your perception of the world around you, so
that the intrusion of the
Real's materiality becomes a traumatic event, albeit one that
is quite common since our version of "reality" is built
over the chaos of the
Real (both the materiality outside you and the chaotic impulses
inside you). By acquiring language, you entered into what Lacan terms
the "symbolic
order"; you were reduced into an empty signifier ("I")
within the field of the Other, which is to say, within a field of
language and culture (which is always determined by those others that
came before you). That linguistic position, according to Lacan, is
particularly marked by gender differences, so that all your actions
were subsequently determined by your sexual position (which, for Lacan,
does not have much to do with your "real" sexual urges or
even your sexual markers but by a linguistic system in which "male"
and "female" can only be understood in relation to each
other in a system of language).
The Oedipus
complex is just as important for Lacan as it is for Freud, if not
more so. The difference is that Lacan maps that complex onto the acquisition
of language, which he sees as analogous. The process of moving through
the Oedipus
complex (of being made to recognize that we cannot sleep with or
even fully "have" our mother) is our way of recognizing the
need to obey social strictures and to follow a closed differential system
of language in which we understand "self" in relation to "others."
In this linguistic rather than biological system, the "phallus"
(which must always be understood not to mean "penis") comes
to stand in the place of everything the subject loses through his entrance
into language (a sense of perfect and ultimate meaning or plenitude,
which is, of course, impossible) and all the power associated with what
Lacan terms the "symbolic father" and the "Name-of-the-Father"
(laws, control, knowledge). Like the phallus' relation to the penis,
the "Name-of-the-Father"
is much more than any actual father; in fact, it is ultimately more
analogous to those social structures that control our lives and that
interdict many of our actions (law, religion, medicine, education).Note
After one passes through the
Oedipus complex, the position of the phallus (a position within
that differential system) can be assumed by most anyone (teachers, leaders,
even the mother) and, so, to repeat, is not synonymous with either the
biological father or the biological penis.
Nonetheless, the anatomical differences between
boys and girls do lead to a different trajectory for men and women in
Lacan's system. Men achieve access to the privileges of the phallus,
according to Lacan, by denying their last link to the
Real of their own sexuality (their actual penis); for this reason,
the castration
complex continues to function as a central aspect of the boy's psychosexual
development for Lacan. In accepting the dictates of the Name-of-the-Father,
who is associated with the symbolic phallus, the male subject denies
his sexual needs and, forever after, understands his relation to others
in terms of his position within a larger system of rules, gender differences,
and desire. (On Lacan's understanding of desire, see the
third module.) Since women do not experience the
castration complex in the same way (they do not have an actual penis
that must be denied in their access to the
symbolic order), Lacan argues that women are not socialized in the
same way, that they remain more closely tied to what Lacan terms "jouissance,"
the lost plenitude of one's material bodily drives
given up by the male subject in order to access the symbolic power of
the phallus. Women are thus at once more lacking (never accessing the
phallus as fully) and more full (having not experienced the loss of
the penis as fully).Note
Regardless, what defines the position of both the man and the women
in this schema is above all lack, even if that lack is articulated differently
for men and women.
Proper Citation of this Page:
Felluga, Dino. "Modules on Lacan: On
Psychosexual Development." Introductory Guide to Critical Theory.
Date of last update, which you can find on the home
page. Purdue U. Date you accessed the site. <http://www.purdue.edu/guidetotheory/psychoanalysis/lacandevelop.html>.