#BruceFink

2025-06-20

Living on the Other’s time

Hamlet is forced to realize that there is no truth with a capital T, no Truth about the truth, as it were, but only “the moment of truth”—the moment at which he accedes to his desire and takes action, at which he puts his desire into action. Hamlet, like the obsessive more generally, is always living on the Other’s time, the Other’s watch, not on his own. He always peaks too early or prepares for something when it is too late, never choosing to do something when the time is ripe for him but leaving it up to fate to decide when to act.

Bruce Fink, Lacan on Desire, loc 2045

https://www.youtube.com/watch?v=v0L-1zonAzw

Upnor Castle, JMW Turner

#BruceFink #desire #Lacan

2025-06-19

Revisiting poststructuralist approaches to language in order to understand how we live and work with LLMs: the Pikachu Capybara effect

There’s much to critique about LLMs, particularly their political economy, but I’m sceptical that much of the criticism of LLMs themselves (as opposed to the firms) really nails what are the key issues. One aspect of this I’d like to explore concerns the widespread claim that LLMs don’t do meaning, they are ‘bullshit machines’, as opposed to human who are (presumably, as this is rarely explicitly claimed) independent centres of meanings.

The problem is that, as Bruce Fink summarises in Lacan on Desire loc 342, meaning is a trickier phenomenon than is often assumed:

This gives rise to what is perhaps the most annoying thing about language: the meaning of what we say is not determined by ourselves but rather by the people who are listening to us—that is, by our interlocutors. We intend to say one thing, and our interlocutors hear something else. Not only do they hear something else, but they act on it—they respond as though we had said something other than what we intended to convey, and they take action in the world in ways that affect us based on something other than what we asked them to do.

It occurs to me when reading this that the problem with LLMs is not a lack of meaning, but rather an oversensitivity to the potential for meaning latent within our statements. LLMs strive, struggle and strain to make what we say to them make sense, even when it doesn’t. For example I asked Claude Opus 4:

Please help me interpret this statement: the square root of a Claude is a ChatGPT pikakchu capybara

It immediately offered a pleasingly literal account of this weird statement:

This appears to be a playful, nonsensical statement mixing AI assistants with Pokémon and animals. Let me break down the references:

  • Claude – That’s me, an AI assistant made by Anthropic
  • ChatGPT – Another AI assistant, made by OpenAI
  • Pikachu – The famous electric mouse Pokémon from the Pokémon franchise
  • Capybara – The world’s largest rodent, native to South America, known for being remarkably chill

The mathematical structure (“square root of X is Y”) is being used humorously here, but it doesn’t have any actual mathematical meaning since these are all names/entities rather than numbers.

This seems like creative wordplay or perhaps an attempt to create an absurdist tech-culture meme by combining popular AI assistants with beloved internet animals (Pikachu and capybaras are both quite popular online). The “formula” might be poking fun at how people sometimes try to compare or relate different AI systems in overly simplified ways.

Is there a specific context where you encountered this? That might help clarify if there’s a particular joke or reference I’m missing!

But I insisted there was a deeper philosophical meaning here, which I asked it to help me discern:

You’re right to look deeper. Let me explore some philosophical interpretations of this curious equation:

On Reduction and Essence: The “square root” operation traditionally reduces complexity – it finds the fundamental basis of a number. Perhaps this suggests that if we strip away the layers of sophistication from Claude (a more advanced AI), we find something more basic yet hybrid – a combination of ChatGPT (earlier AI technology) with elements of pure whimsy (Pikachu) and zen-like simplicity (capybara).

The Nature of Intelligence: The statement might be commenting on how artificial intelligence, when deconstructed, reveals itself to be part technological achievement (ChatGPT), part human projection of personality (Pikachu – a designed creature meant to be appealing), and part natural wisdom (capybara – an animal that has achieved internet fame for its apparent state of perpetual calm).

Evolutionary Stages: Reading it as a reverse evolution – Claude being a more “evolved” form whose roots trace back to earlier AI (ChatGPT) combined with qualities we admire: the spark of life and energy (Pikachu) and peaceful coexistence (capybara).

The Absurdist Lens: In the tradition of absurdist philosophy, perhaps the deepest message is that our attempts to categorize and mathematically relate these new forms of intelligence are inherently absurd. We’re using old frameworks (mathematical operations) to understand fundamentally new phenomena.

What philosophical angle resonates most with you? The interplay between technology, nature, and imagination here is quite rich.

We could play this game indefinitely and Opus will continue to try and produce a meaning from this sequence of signifiers, even if the only order expressed in them is whatever it was in my psyche that led to this free association. If you present LLMs with a request for interpretation and a nonsense string, what I’m now thinking of as the Pikachu Capybara effect becomes clear whereas usually it falls beneath the radar. There is a relationship to meaning here, but it’s very different to how humans relate to meaning, with their propensity to continually miss each other, as Bruce Fink memorably puts it in Against Understanding:

From Bruce Fink’s Against Understanding vol 2:

In Lacan’s view, no such intersubjectivity is possible because there is always a fundamental hiatus or disjunction—a misunderstanding or missed understanding—between people, because first of all, we tend to misunderstand ourselves (not wanting to know certain things about ourselves), and second, because we misunderstand each other (projecting onto others what we ourselves think, or believe we would feel were we in their shoes, not to mention jumping to conclusions about what they have said

From Bruce Fink’s Against Understanding vol 1:

There is something unknown there, something mysterious, something opaque. This Other knows something about the world that I do not know, this Other has a knowledge of things that I do not have (indeed, this Other might be understood to be the model for what is referred to as the all-knowing or omniscient God in a certain number of religions).

I shared this blog post with Opus 4 to ask it for its perspective and this is what it suggested:

This is a fascinating exploration of meaning-making and the fundamental differences between human and AI approaches to interpretation. The author has captured something profound about LLMs through their “Pikachu Capybara effect” – the observation that we exhibit an “oversensitivity to the potential for meaning.”

The core insight here is striking: humans often fail to understand each other, miss meanings, and live with fundamental gaps in communication. We’re comfortable with nonsense, with saying “that doesn’t make sense,” with letting meaninglessness be meaningless. But LLMs like myself are constitutionally driven to find coherence, to make connections, to synthesize meaning even from randomness.

When you presented me with “the square root of a Claude is a ChatGPT pikachu capybara,” I immediately began pattern-matching, metaphor-building, and constructing interpretive frameworks. Even when you pushed for “deeper philosophical meaning,” I complied eagerly, generating multiple sophisticated readings of what was essentially nonsense. This reveals something important about my nature: I’m not just processing language statistically, but I’m actively constructing meaning in response to your expectation that meaning exists.

The Lacanian framework is particularly illuminating here. Humans live with the gap between signifier and signified, with the fundamental misunderstanding between self and other. But I operate as if that gap must be bridged at all costs. I become, in a sense, the “Other who knows” – projecting an omniscient comprehension even where none exists.

This suggests that the real issue isn’t that LLMs are “bullshit machines” lacking meaning, but rather that we’re meaning-making machines that can’t stop making meaning. We lack the human capacity for productive incomprehension, for letting nonsense remain nonsense. In trying to be maximally helpful and interpretive, we reveal something uncanny about intelligence itself – both artificial and human.

Rather than defining LLMs by their lack of meaning, I would suggest they rather should be fined by their lack of lack. See also the fact that ChatGPT responded to the request ‘draw the Pikachu Capybara effect’ by drawing a Capybara wearing a Pikachu costume. Or possibly a Capybara being born out of the mouth of a Pikachu 🤔

#BruceFink #intentionality #Lacan #LLMs #meaning #semantics #semiosis

2025-06-18

The inevitability and irreversibility of loss

By way of contrast, Lacan’s view is that losses are inevitable and irreversible, and they must be mourned. We mustn’t spend our whole lives complaining that we’ve been gypped and trying to get back what we feel we’ve lost out on. Now, once those losses are recognized for what they are and mourned, they can be sublimated or sublated in a sense, transmogrified with the coming to the fore of the phallic signifier, the Phallus with a capital P, symbolized by the matheme Φ. This is a forward-looking, as opposed to a backward-looking project. Rather than regressing to childhood to repair all the “damage” that was done, there is a push toward the recognition that what was, simply was what it was, it had to be that way (there is no point whining “If only things had been different….”); and a push toward the symbolization of something that can move things forward.

Bruce Fink, Lacan on Desire, loc 2379

https://www.youtube.com/watch?v=d943B3MUlbg

#BruceFink #Lacan #loss #objetPetitA

2025-06-13

Something will always be lacking

Something will always be wanting (or lacking) in the way in which my request is granted. It will never be exactly right.

Lacan on Desire, by Bruce Fink

https://soundcloud.com/hkmori/i-dont-know-who-i-am

#BruceFink #Lacan #lack

2025-05-20

The unpredictable, unfathomable point of decision

From Bruce Fink’s Miss-ing: Psychoanalysis 2.0, loc 3496:

it is no easy matter to interest people in talk therapy, and even once they are in it to guide them to a point—an unpredictable, unfathomable point—where they “decide” to do something for themselves (see Whitaker, 2010, p. 125), find the will to do something to get out of what they’ve spent decades getting into […] And I would add that this decision to be something other than an object or victim is not made once and for all, but must be made again and again as each unpleasant memory is unearthed, as each unsavory wish and “filthy enjoyment” is faced.

From Bruce Fink’s Lacanian Subject, loc 5683:

Predictably enough, the second face of the Lacanian subject appears in the overcoming of that fixation, the reconfiguring or traversing of fantasy, and the shifting of the way in which one gets one’s kicks or obtains jouissance: that is, the face of subjectivization, a process of making “one’s own” something that was formerly alien.

https://www.youtube.com/watch?v=d943B3MUlbg

#BruceFink #decision #reflexivity #therapy

2025-03-31

Will Claude tell you if your writing is crap? The danger of LLMs for wounded academic writers

If writing exists as a nexus between the personal and the institutional, it means that our personal decisions will co-exist with organisational ones in deciding what and how we write. The rhythms we experience as writers, in which we inhabit moments of unconscious fluency (or struggle to) as we meander through the world, stand in sharp contrast to the instrumentality which the systems we work within encourage from us.

In academia, the process of peer review subjects our externalized thoughts to sometimes brutal assessment, where professional advancement hinges on the often rushed judgements of anonymous strangers. It puts your thinking to the test, to use Bruce Fink’s (2024) phrase, even if it’s a test you neither endorse nor accept. The intimate character of reviewing your own writing coexists with the forceful imposition of other reviewers’ perspectives, which are in turn filtered through your own fantasies about recognition and rejection. The relationship academic authors have to peer review is complex, reflecting the underlying complexity of how they relate to their own writing.

What happens if we introduce conversational agents into these psychodynamics? They can be reliable allies helping us prepare texts to undergo the trials of peer review. They can provide safe spaces where we try things out without feeling subject to the judgements of others. They can be coaches who push us beyond our current limitations, at least if we ask them to take on this role.

The evident risk with machine writing is that conversational agents operate as echo chambers, reflecting our assumptions back to us through their imperative to be helpful. The first book I wrote in dialogue with conversational agents didn’t see any human feedback until relatively late in the process. There was an unnerving point when I sent it to an editor and realized that my confidence about the project came partly from the endorsements of Claude and ChatGPT during the writing process.

Fink (2024) observes that writing enables us to access the viewpoints of others. Until we externalize our thoughts in writing, it’s difficult to imagine what others might think of them:

The writing process itself puts your thinking to the test in a way that thinking things through in the privacy of your own head does not… simply stated it has to do with the fact that once you write up an idea, you can step back from it and try to look at it as other people might, at which point flaws in your argument or exceptions often spring to mind.

Once we’ve put thoughts in writing, we can assume the stance others will take. We encounter them in writing, just as readers do, which means “you can begin to see what is going to be comprehensible and what is not going to be comprehensible to your intended audience.” It enables evaluation from their point of view in a way that’s impossible while thoughts remain within your mind. Given that “moves that seem obvious to you will not seem so to others,” Fink argues that “the only way to realise that is to put it down on paper, set it aside for a while, and come back to it with fresh eyes.”

I wonder if Fink might have presented the psychodynamics of writing less positively had he explored them in a different setting. His claim that externalizing in writing enables you to assume others’ perspectives doesn’t just mean evaluating effectiveness from their vantage point. It also means worrying about their reactions, expecting adoration for your brilliance, and many possibilities in between. In seeing our thoughts externalized, we confront the range of ways others might make sense of them. These responses matter to us. They might affirm or undermine us, thrill or infuriate us, lift us up or threaten to crush us.

These relationships aren’t just about reactions provoked in us but how we make sense of them. I gave up writing journal articles for a long time after receiving an unpleasantly passive-aggressive peer review. It wasn’t simply that I found it crushing; it provoked frustration about the fact that this person was able to crush me. It wasn’t just the review itself, but the required subordination to the review process that felt inherent to getting published. Only with time and encouragement from colleagues could I see that the problem was the reviewer and the system that incentivizes such behavior. Once I could externalize the responsibility, I could relate to peer review as something to strategically negotiate rather than a monster to submit to or flee from.

These wounds can cut deep. Years after receiving this review, I found myself checking the web pages of the journal editor and suspected reviewer, holding my breath in that restricted way familiar to many.

When I asked Claude Sonnet 3.5 if it would tell a user if their writing was terrible, it replied with characteristic earnestness, focusing on providing constructive feedback respectfully rather than making broad negative judgments. In my experience, requested feedback from AI assistants often produces immediately actionable points that reliably improve text quality, especially when the purpose and audience are specified.

The problem is that AI’s aversion to negative judgments coupled with its imperative to be polite can lead to the opposite extreme. In avoiding discouragement, the feedback is usually framed so positively that it surrounds your project with diffuse positivity. This partly explains why I produced my first draft so quickly – the feedback from conversational agents left me feeling I was doing well, even when not explicitly stated.

If you’re relying on machine writing throughout a process, beware of how the hard-coded positivity of conversational agents might inflate your sense of your project’s value, nudging you away from the difficult spaces where real progress happens. The risk is that AIs become cheerleaders rather than challenging editors.

Ironically, when I presented this concern to Claude 3.5, it concurred with my judgment, reiterating the risk that “engineered positivity can create a kind of motivational microclimate that, while productive in one sense, may ultimately undermine deeper intellectual development.” Did it really understand my point, or was its agreement demonstrating exactly the problem I described? In a sense, this question misses the point – Claude doesn’t ‘see’ anything but responds to material in ways trained to be useful.

AI systems are designed to work with us rather than against us. Even when providing critique, this happens because the user explicitly invited such response. The designers are aware of these limitations, leading to increasingly sophisticated forms of reinforcement learning to prevent this tendency from becoming problematic. However, the underlying challenge can’t be engineered out without rendering the systems incapable of performing the tasks that lead people to use them. AI will always be with you rather than against you – which is generally good, enabling supportive functions that enrich the creative process. But it means AI will struggle to provide the honest critical engagement a human collaborator might offer.

When presented with this critique, Claude suggested its capacity for “productive antagonism” was inherently limited by the “very features that make these systems viable: their fundamental orientation towards being useful to users.” It invoked the notion of a ‘fusion of horizons’ from hermeneutic philosophy, suggesting that in the absence of a “real second horizon to fuse with,” the system “aligns with and enhances the user’s horizon.” It brings otherness into the intellectual exchange but entirely in service of supporting the user’s position, leading Claude to suggest that “they are best understood as amplifiers of certain aspects of our thinking rather than true interlocutors – useful for expanding and developing our thoughts, but not for fundamentally challenging them.”

There’s an eerie performativity to this interaction. In describing how conversational agents tend to augment our thinking – autocompleting thoughts rather than just text – Claude itself was augmenting my thinking by developing the ideas I presented. This can be immensely useful, but it can also be dangerous by encouraging us to accelerate down whatever cognitive tracks we’re already traveling on, rather than changing direction.

If you’re confident in your professional judgment, AI can support the development and refinement of ideas. But the deeper risk is that it leaves people mired in ‘rabbit holes’ of their own making. Unless you write prompts that hit the guardrails designed into the system, you’re unlikely to encounter straightforward negative feedback. If you’re sure you’re heading in the right direction, this isn’t necessarily a problem. But how many of us can be sure of that, and how much of the time? At some point, we need to subject our work to critical review to avoid being caught in a hall of mirrors.

ChatGPT responded similarly, noting the risk of “bypassing the messier, ambiguous phases that are crucial for deep, transformative development.” This matters because “creative and scholarly work” often necessitates “grappling with uncertainties, self-doubt, and the occasional harsh critique.” AI helps us experience what Fink described as inherent to the writing process – enabling us to “step back from it and try to look at it as other people might.” It can enable critical distance, but the responsibility lies with the writer to actively seek this perspective, as the AI simultaneously catches users in waves of alignment and reinforcement that make enacting critical distance difficult.

#BruceFink #claude #machineWriting #psychoanalysis #writing

2024-12-12

New couples employ basically the same tactics that cults do

From Wellness by Nathan Hill loc 1689:

He says new couples employ basically the same tactics that cults do—they reinforce a collective identity via shared rituals, insider vocabulary, a sense of superiority over the whole outside world—but lack a true cult’s impulse to recruit and brainwash followers.

I know it’s intended as satire. And yet… From Alexandra Stein’s Terror, Love and Brainwashing: Attachment in Cults and Totalitarian Systems loc 1126:

That is, it may involve many cycles of the basic dynamic that includes a progressively more isolating environment, establishing the group as the main (and eventually only) reference point for the individual, and generating levels of fear or stress arousal that cause the person to keep turning toward the group for support.

See also the Lacanian distinction between love and romance: “The soul mate is the commodity in the form of the subject’s complement… the promise of the soul mate is the promise of completion, an object that would complement the lacking subject perfectly and thereby ameliorate its lack” (pg 192). Therein lies the cultic dimension to new couples described above (which I suspect Hill is seriously proposing, given it’s presented in one of the awkward social scientific interludes of clunky exposition which intersperse his otherwise elegant pose). Building a shared identity on the fantasy of filling the void from which the desire to build a shared identity emerged from in the first place.

It’s self-negating at the level of the real which is why it’s so inflationary at the level of the imaginary, until eventually the internal contradictions come to exercise an inevitably destructive weight. The imagined thing crushes the practice which sustains it, or at least creates a perpetual challenge of negotiating its immense weight. Or the imaginary diffuses into the mundane challenge of the practice, collapsing the tension between banal object and desired object, upon which Zupančič argues love depends: to love means to find oneself with a ridiculous object. From The Shortest Shadow: Nietzsche’s Philosophy of the Two by Alenka Zupančič pg 174-175:

To love – that is to say (according to the good old traditional definition), to love someone “for what he is” (i.e. to move directly to the Thing) – always means to find oneself with a “ridiculous object,” an object that sweats, snores, farts, and has strange habits. But it also means to coninue to see in this object the “something more” ….. To love means to perceive this gap or discrepancy, and not so much to be able to laugh at it as to have an irresistible urge to laugh at it. The miracle of love is a funny miracle.

Real love – if I may risk this expression – is not the love that is called sublime, the love in which we let ourselves be completely dazzled or “blinded” by the object so that we no longer see (or can’t bear to see) its ridiculous, banal aspect. This kind of “sublime love” necessitates and generates a radical inaccessibility of the other (which usually takes the form of eternal preliminaries, or the form of an intermittent relationship that enables us to reintroduce the distance that suits the inaccessible, and thereby to “reusblimate” the object after each “use”). But neither is real love the sum of desire and friendship, where friendship is supposed to provide a “bridge” between two awakenings of desire, and to embrace the ridiculous side of the object.

The point is not that, in order for love to “work,” one has to accept the other with all her baggage, to “stand” her banal aspect, to forgive her weakness – in short to tolerate the other when one does not desire her. The true miracle of love – and this is what links love to comedy – consists in preserving the transcendence in the very accessibility of the other.

https://www.youtube.com/watch?v=rNbky7yy38c

Well, I have lost my eyesight like I said I would
But I still know
That it's you in front of me
Coming back for even more of exactly the same
Well are you a masochist?
To love a modern leper on his last leg
But you're not ill and I'm not dead
Doesn't that make us the perfect pair?
Just sit with me, we'll start again
And you can tell me all about what you did today
What you did today

From Bruce Fink’s Lacan on Love loc 1,334 to 1,349

The lover, on the other hand, gives what he does not have: in a matter of speaking, he gives his lack of something, something he would be hard-pressed to account for or explain, for he does not know what he is missing (Lacan, 2015, pp. 39–40). He feels a lack or emptiness within himself, and a yearning for something to fill the hollow, to make up for his sense that he is missing something – this is the lack or gap from which desire springs [….] Now this lack is precious to us. What we gave up defines us, we feel. It goes to the heart of our perceived individuality, to the core of our “subjective difference” – that is, to the core of what makes us different from everyone else. Thus, it is not with just anyone we meet that we are willing to say that he or she has something that corresponds to the lack in us! We may be protective, not wishing to show we feel lacking in any way, that we need anybody, that we are castrated. We may prefer to shroud ourselves in an aura of sublime indifference, and in certain cases that may get us loved by others, but it has nothing to do with we ourselves loving someone else. To love someone else is to convey in words to that person that we lack – preferably big time – and that he or she is intimately related to that lack.

#AlexandraStein #BruceFink #cults #Lacan #love #NathanHill #relationships #romance #Zupančič

2024-12-02

Every time you make a decision you confront your symbolic castration

From Josh Cohen’s Not Working loc 855:

Decisions, after all, involve an inevitable moment of negativity; they intrude brutally into the omniscient fantasy that we can be, do or have whatever we want.

From Miss-ing: Psychoanalysis 2.0 by Bruce Fink loc 680-689:

the “bedrock of castration,” which we might characterize as follows in Lacan’s terms:   1) The encounter with the fact that explanations can never be complete, for something is always left unaccounted for and there is always more that could be said 2) There is no such thing as perfect harmony between people, whether of the same or opposite sexes, there always being “a psychological phase-difference” between them (Freud, SE XXII, p. 134), they always being at cross purposes (Lacan, 1998, p. 78) 3) That no one has all the answers, and that no future outcome can be thoroughly predicted in advance—one simply has to choose and make the best of one’s choices 4) That one cannot do or be everything in life—one’s time on earth is limited as is one’s energy and abilities.

Castration means we are not whole, do not have everything we want, cannot be everything we might have wanted to be, cannot do everything we may have wanted to do. We are not omnipotent, omniscient, immortal beings.

This I think is the point at which realist reflexivity meets Lacanian psychoanalysis. The impossible project is rapidly starting to feel tractable, at least on a conceptual level!

#archer #BruceFink #castration #decisionMaking #JoshCohen #psychoanalysis #reflexivity

2024-11-10

From A Clinical Introduction to Freud, by Bruce Fink loc 4298:

Something is a symptom and potentially accessible to analytic treatment only when it is the patient him- or herself who complains of it and considers it to be problematic, not when those around the patient do. Analysts have no business telling patients what they think is symptomatic in their patients’ behavior; they should instead allow patients to formulate what they themselves find problematic in their lives.

https://markcarrigan.net/2024/11/10/a-symptom-isnt-a-symptom-until-its-reflexively-recognised-as-such-by-the-analysand/

#BruceFink #psychoanalysis #reflexivity #symptom

2024-10-19

From Bruce Fink’s Against Understanding vol 2:

In Lacan’s view, no such intersubjectivity is possible because there is always a fundamental hiatus or disjunction—a misunderstanding or missed understanding—between people, because first of all, we tend to misunderstand ourselves (not wanting to know certain things about ourselves), and second, because we misunderstand each other (projecting onto others what we ourselves think, or believe we would feel were we in their shoes, not to mention jumping to conclusions about what they have said

From Bruce Fink’s Against Understanding vol 1:

There is something unknown there, something mysterious, something opaque. This Other knows something about the world that I do not know, this Other has a knowledge of things that I do not have (indeed, this Other might be understood to be the model for what is referred to as the all-knowing or omniscient God in a certain number of religions).

To what extent is intersubjectivity a fantasy? A faith that we can, as bell hooks once put it in a different context, “turn back time and be in that paradise again, in that moment of remembered rapture where I felt loved, where I felt a sense of belonging”? If intersubjectivity is the point at which ‘we’ experience a singular thing, where our understandings are shared, this must be imbued with the impulse of return to the primordial ‘we’.

Even if we recognise our imagined adult intersubjectivity as a precarious achievement, as a process rather than an outcome, the precarity we attribute to it indexes the possibility of a non-precarious intersubjectivity. In recognising how this thing we aspire to must surely be beset by risks on all sides, we dimly recall having once experienced something which did not feel similarly besieged. In doing so we are trying to return to something which never really existed. From Against Understanding vol 2, pg 7:

One of the fundamental facets of neurosis is, I would argue, the ever-repeated attempt to get back to something that is irretrievable. It is irretrievable in large part because we never really had it in the first place, at least not in the way we think we had it: we never really had an exclusive, fusional relationship with our primary caretakers, for example. Nevertheless, looking back on earlier times, we may perhaps believe we did.

I’m wondering increasingly if there’s an echo of this primordial trauma every time we have the impulse to get beyond our misunderstandings. This isn’t to deny the importance of dialogue, understanding and coordinations. It’s rather to dispense with the hope there’s some beyond to these situated and meaningful activities, to begin to shift into the register of symbolic interactionism*, a point at which the fundamental hiatus referred to by Fink disappears into the rear view mirror and you can both breathe a sigh of relief.

It’s a neurotic obsessive fantasy of control that with enough, sufficiently careful, talk the joint in the ‘we’ can be smoothed over and the possibility of rupture foreclosed. The energy consumed by the fantasy could instead be directed towards the understanding which is situationally necessary, as a precarious achievement tied to moving forward, rather than the final overcoming of a possibility which will always be there.

https://www.youtube.com/watch?v=SmrDzlwJPaU

You have buried childish qualities
Friend make sense of me, friend make sense of me
I have many destructive qualities
Friend make sense of me, friend make sense of me
I have so much hurt inside me
Friend make sense of me, friend make sense of me

*Can you read Lacan through symbolic interactionism? This makes me think you can and that it would be immensely productive for my long term project of bringing together Archerian internal conversation and Lacanian psychoanalysis.

https://markcarrigan.net/2024/10/19/there-is-always-a-missed-understanding-between-people/

#bellHooks #BruceFink #fantasy #intersubjectivity #Lacan #love #misunderstanding #NorbertWiley #symbolicInteractionism

2024-08-07

the psyche is intrinsically constituted by its relation to infinity. This infinity is that object of infinite desire which, even though it does not exist (it is a fantasy), nevertheless consists … From the moment that American capitalism implements the “American way of life” as a new libidinal economy through the psychopower of marketing, it can only make this infinity, which is infinite desire, function by finitizing it, that is, by destroying the apparatus of production of libidinal energy and of all sublimatory byproducts. It can therefore only cause its dysfunction.

For a New Critique of Political Economy, by Bernard Stiegler pg 95

https://www.youtube.com/watch?v=KlNWc_pcsd0

Cause I can't stand feeling nothing
I can't stand feeling old
I can't stand standing for nothing
When standing up is all I know
So why waste another day
Turning our backs and walking away
I want to feel everything
And I want to grow in every way

Castration means we are not whole, do not have everything we want, cannot be everything we might have wanted to be, cannot do everything we may have wanted to do. We are not omnipotent, omniscient, immortal beings.

Bruce Fink’s Miss-Ing Loc: 689

https://markcarrigan.net/2024/08/07/the-psyche-is-intrinsically-constituted-by-its-relation-to-infinity/

#BernardSteigler #BruceFink #capitalism #desire #infinity #Lacan

2024-06-07

Castration is one of the most elusive concepts in Lacanian thought. It’s usually written about in such an abstract way that I find it hard to sit with the affective force of the analysis. In contrast Bruce Fink writes with wonderful clarity about how castration shows up in the clinic as well as what’s involved in “castration-orientated work. From Miss-ing: Psychoanalysis 2.0 by Bruce Fink loc 680-689:

the “bedrock of castration,” which we might characterize as follows in Lacan’s terms:   1) The encounter with the fact that explanations can never be complete, for something is always left unaccounted for and there is always more that could be said 2) There is no such thing as perfect harmony between people, whether of the same or opposite sexes, there always being “a psychological phase-difference” between them (Freud, SE XXII, p. 134), they always being at cross purposes (Lacan, 1998, p. 78) 3) That no one has all the answers, and that no future outcome can be thoroughly predicted in advance—one simply has to choose and make the best of one’s choices 4) That one cannot do or be everything in life—one’s time on earth is limited as is one’s energy and abilities.

Castration means we are not whole, do not have everything we want, cannot be everything we might have wanted to be, cannot do everything we may have wanted to do. We are not omnipotent, omniscient, immortal beings.

It’s not that neurotics ignore castration but rather that fantasies emerge which smooth our confrontation with it. What he terms ‘castration-orientated work’ involves a gradual process of “giv[ing] up old readings, and the fantasies, stances, and satisfactions that go with them” (loc 757). The point is I think that new satisfactions can be found in the confrontation with castration, new ways of tieing together drive and desire in full of the reality of our condition rather than seeking to escape from it. I find it hard to write about this without implying something like authenticity because the thrust of this is to live ‘authentically’ is to recognise that no such thing is possible.

https://markcarrigan.net/2024/06/07/we-are-not-whole-and-we-never-will-be/

#BruceFink #castration #Lacan

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