Perversion the Social Relation
Perversion the Social Relation Perversion the Social Relation
6oBruce Finkthe child will set about trying to understand what the mother says inthe context of the construction: "She won't let go of me because shemisses my father"; "She complains of his abandoning us because she islonely." The contradictions do not uproot the construction or anchor thetherapist has provided, but rather serve as the point from which everythingelse is interpreted. So although the mother's behavior and presencehave not necessarily changed a whit, the therapist has enabled the childto read them differently. The child's experience of his mother has beenradically transformed by the construction.Later in life, the child may come to reject virtually all facets of thetherapist's construction, coming to believe instead that the mother'smotives were mostly malicious and self-serving, but he will reject theconstruction from the standpoint of the construction. In other words, hewill have a point on which to stand that remains unshakable, a vantagepoint from which to cast doubt upon the accuracy of the construction.Prior to the construction, there was no place to stand, no ground, andthus no possibility of questioning or wondering. After the construction,the child can call everything into question without ever cutting out theground from beneath his feet. He may, at the extreme, come to wish hehad never been born, but at least there will be a place from which hecan formulate that wish! That place is the subject, the Lacanian subject.NotesThis essay originally appeared in A Clinical Introduction to Lacanian Psychoanalysis byBruce Fink (Cambridge, Mass.: Harvard University Press), 165-202, copyright 1997by the President and Fellows of Harvard College. It is reprinted here in abridged formwith the permission of Harvard University Press.1 Sigmund Freud, The Standard Edition of the Complete Psychological Works ofSigmundFreud, ed. and trans. James Strachey et al. (London: The Hogarth Press and The Instituteof Psycho-Analysis, 1961). Subsequent references to The Standard Edition bothin the text and in the notes will use the abbreviation SE followed by volume numberand page number or lecture number.2 These "fine" diagnostic distinctions are included under the general category of the"paraphilias" in the Diagnostic and Statistical Manual of Mental Disorders [DSM-III-R] (Washington: American Psychiatric Association, 1987). The psychiatric authorsof this all-too-widely used manual seem to adopt the more scientific sounding term"paraphilias** in order to avoid the seemingly less politically correct term "perversions.**However, they go on to use the most crassly political and moralistic language
Perversion 61in their detailed discussions of the paraphilias—for example, "The imagery in a Paraphilia...may be relatively harmless** (279); "Normal sexual activity includes sexualexcitement from touching or fondling one's sexual partner** (283, emphasis added);and so on.3 See Écrits, 610; 248, where Lacan speaks of the "fundamental fetish of every perversionqua object glimpsed in the signifier's cut,** implying thereby that the object asfetish is crucial in every perversion. The object as isolated by the signifier (as "cut out**of an undifferentiated ground, simultaneously creating both foreground and background)will be discussed later in this chapter.4 See the fine discussion of Verleugnung in J. Laplanche and J.-B. Pontalis, The Languageof Psychoanalysis, trans. D. Nicholson-Smith (New York: Norton, 1973),indispensable book that provides encyclopedic analysis of Freud's most central andcomplex concepts. Note that, in translating Verleugnung, the French also sometimesuse the term démenti—from démentir, meaning "to belie** or "to give the lie (to something).**5 SE X, 11; see also SE XXIII, 27*.6 See Freud*s reference to this term in SE XXI, 153.7 See the discussions of this tcnn in Bruce Fink, The Lacanian Subject: Between Languageand Jouissance (Princeton: Princeton University Press, 1995). It should be understoodin relation to Freud's related term, Triebreprasentanz—the representative, atthe level of thought, of a drive (for example, the thought "I want to sleep with mysister-in-law**).8 Or "representative of the drive** (Triebreprasentanz)—that is, the drive's representativeat the level of thought. Strachey translates Triebreprasentanz as "instinctual representative.**9 Freud sometimes seems to suggest that it is castration itself that is repudiated—inother words, the idea that the mother's penis was cut off and that one's own peniscould thus be cut off. In this case it would seem that one idea remains in consciousness—"Everyhuman being has a penis**—while a diametrically opposed idea is putout of mind, and this is tantamount to Freud's own definition of repression.10 As Lacan says, "By definition, the Real is full** (Seminar IV, La relation d'objet, 1956-I9S7, ed. Jacques-Alain Miller, Paris: Seuil, 1994, 218)—that is; nothing is lackingin the Real. See also Seminar VI, April 29,1959 {Le désir et son interprétation, 1958-1959, privately published by and for the members of L'Association freudienne internationale,Paris: I.S.I., 1994, 364), where Lacan says "The Real as such is defined asalways full.** The same general idea is repeated again and again in Lacan's work. InSeminar X (L'Angoisse, 1962-196$, unpublished) Lacan suggests that what he meansby this is not so much that there are no holes or rips in the Real, but rather that thereis nothing missing in the Real, nothing absent or lacking.Subsequent references to each seminar in the text and notes will appear as Seminarfollowed by volume number and page number.11 Indeed, as the hysteric teaches us, perception itself is not an "innocent" or scientificallyobjective process, giving us a "true view** of the "real external world.** Each3n
- Page 17 and 18: Introduction 9fact, they are necess
- Page 19 and 20: Introductionnoperate in both desire
- Page 21 and 22: Introduction 13the individual or, b
- Page 23 and 24: W.S.Dennis FosterShortly before the
- Page 25 and 26: Fatal West 17Like Poe's perverse un
- Page 27 and 28: Fatal West 19cost is no reliable gu
- Page 29 and 30: Fatal West 21of limiting, castratin
- Page 31 and 32: Fatal West 23out in the next paragr
- Page 33 and 34: Fatal West 25Burroughs does not sug
- Page 35 and 36: Fatal West 27is associated with Ame
- Page 37 and 38: Fatal West 2,9tiginous sensation of
- Page 39 and 40: Fatal West 31his characters from bo
- Page 41 and 42: Fatal West 33We should not be surpr
- Page 43 and 44: Fatal West 35Burroughs's curious pr
- Page 45 and 46: Fatal West 377 For a good summary o
- Page 47 and 48: Perversion 39The Core of Human Sexu
- Page 49 and 50: Perversion 41tions two examples of
- Page 51 and 52: Perversion 43related symptoms that
- Page 53 and 54: Perversion 45result of the fright o
- Page 55 and 56: Perversion 47To return to the quest
- Page 57 and 58: Perversion 49Lacan tells us, we com
- Page 59 and 60: Perversion 51tern. Lacan's often-re
- Page 61 and 62: Perversion 53Father's "No!"Mother a
- Page 63 and 64: Perversion 55the pervert's sexualit
- Page 65 and 66: Perversion 57power when a judge all
- Page 67: Perversion 59sions—when allowed t
- Page 71 and 72: Perversion 63simultaneously a recog
- Page 73 and 74: Perversion 6$31 Consider, in the fo
- Page 75 and 76: Perversion6jto all cases); but mora
- Page 77 and 78: "I Know Well, but All the Same ..."
- Page 79 and 80: "I Know Well, but All the Same ..."
- Page 81 and 82: "I Know Well, but All the Same ..."
- Page 83 and 84: "I Know Well, but All the Same .. .
- Page 85 and 86: "I Know Well, but All the Same ..."
- Page 87 and 88: "I Know Well, but All the Same ..."
- Page 89 and 90: "I Know Well, but All the Same ..."
- Page 91 and 92: "I Know Well, but All the Same ..."
- Page 93 and 94: "I Know Well, but All the Same ..."
- Page 95 and 96: "I Know Well, but All the Same ..."
- Page 97 and 98: "I Know Well, but All the Same ..."
- Page 99 and 100: "I Know Well, but All the Same ..."
- Page 101 and 102: ■xetfcMtuateVahMtinNina SchwartzW
- Page 103 and 104: Exotic Rituals and Family Values 95
- Page 105 and 106: Exotic Rituals and Family Values 97
- Page 107 and 108: Exotic Rituals and Family Values 99
- Page 109 and 110: Exotic Rituals and Family Values 10
- Page 111 and 112: Exotic Rituals and Family Values 10
- Page 113 and 114: Exotic Rituals and Family Values 10
- Page 115 and 116: Exotic Rituals and Family Values 10
- Page 117 and 118: Exotic Rituals and Family Values 10
6oBruce Fink<strong>the</strong> child will set about trying to understand what <strong>the</strong> mo<strong>the</strong>r says in<strong>the</strong> context of <strong>the</strong> construction: "She won't let go of me because shemisses my fa<strong>the</strong>r"; "She complains of his abandoning us because she islonely." The contradictions do not uproot <strong>the</strong> construction or anchor <strong>the</strong><strong>the</strong>rapist has provided, but ra<strong>the</strong>r serve as <strong>the</strong> point from which everythingelse is interpreted. So although <strong>the</strong> mo<strong>the</strong>r's behavior and presencehave not necessarily changed a whit, <strong>the</strong> <strong>the</strong>rapist has enabled <strong>the</strong> childto read <strong>the</strong>m differently. The child's experience of his mo<strong>the</strong>r has beenradically transformed by <strong>the</strong> construction.Later in life, <strong>the</strong> child may come to reject virtually all facets of <strong>the</strong><strong>the</strong>rapist's construction, coming to believe instead that <strong>the</strong> mo<strong>the</strong>r'smotives were mostly malicious and self-serving, but he will reject <strong>the</strong>construction from <strong>the</strong> standpoint of <strong>the</strong> construction. In o<strong>the</strong>r words, hewill have a point on which to stand that remains unshakable, a vantagepoint from which to cast doubt upon <strong>the</strong> accuracy of <strong>the</strong> construction.Prior to <strong>the</strong> construction, <strong>the</strong>re was no place to stand, no ground, andthus no possibility of questioning or wondering. After <strong>the</strong> construction,<strong>the</strong> child can call everything into question without ever cutting out <strong>the</strong>ground from beneath his feet. He may, at <strong>the</strong> extreme, come to wish hehad never been born, but at least <strong>the</strong>re will be a place from which hecan formulate that wish! That place is <strong>the</strong> subject, <strong>the</strong> Lacanian subject.NotesThis essay originally appeared in A Clinical Introduction to Lacanian Psychoanalysis byBruce Fink (Cambridge, Mass.: Harvard University Press), 165-202, copyright 1997by <strong>the</strong> President and Fellows of Harvard College. It is reprinted here in abridged formwith <strong>the</strong> permission of Harvard University Press.1 Sigmund Freud, The Standard Edition of <strong>the</strong> Complete Psychological Works ofSigmundFreud, ed. and trans. James Strachey et al. (London: The Hogarth Press and The Instituteof Psycho-Analysis, 1961). Subsequent references to The Standard Edition bothin <strong>the</strong> text and in <strong>the</strong> notes will use <strong>the</strong> abbreviation SE followed by volume numberand page number or lecture number.2 These "fine" diagnostic distinctions are included under <strong>the</strong> general category of <strong>the</strong>"paraphilias" in <strong>the</strong> Diagnostic and Statistical Manual of Mental Disorders [DSM-III-R] (Washington: American Psychiatric Association, 1987). The psychiatric authorsof this all-too-widely used manual seem to adopt <strong>the</strong> more scientific sounding term"paraphilias** in order to avoid <strong>the</strong> seemingly less politically correct term "perversions.**However, <strong>the</strong>y go on to use <strong>the</strong> most crassly political and moralistic language