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Toda la Historia Del Psicoanalisis Freud Jung Lacan — Transcript

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0:00Hello, good afternoon, everyone.
0:02Welcome to another video of The Whole
0:03Story, a complete summary of the
0:05history of psychoanalysis. We are going
0:08to look at the complete work of Sigmund
0:10Freud, but also of Carl Jung and
0:12Jacques Lacan. So, without further ado,
0:16the ambitious but not unachievable goal
0:18of this video is for you to leave
0:20knowing the whole history of
0:22psychoanalysis, or at least everything
0:24I know about it. We must clarify, of
0:28course, that this will take some time,
0:30and since I wanted to do it
0:32chronologically, we will review the
0:34works of Freud, Jung, and Lacan as they
0:36were released, that is, in
0:38chronological historical order. But
0:41also, since the goal of these videos is
0:44educational, I will provide a brief
0:46summary of each of them and the
0:48psychoanalytic concepts they
0:49contributed. Also, here on the screen
0:53at the beginning, it will show at what
0:54minute each one appears. Without
0:57further ado, let's start with Freud,
0:59who will take the most time because he
1:01is obviously the founder of the
1:03discipline. His first studies on
1:05psychoanalysis appear at a late age for
1:09him, around 40 to 50 years old; for
1:11example, in Studies on Hysteria from
1:141895, which was done in collaboration
1:20with his colleague Josef Breuer, and it
1:23analyzes the study of hysterical
1:25patients, which was a type of
1:27phenomenology typical of his time, in
1:30which patients had some kind of
1:33inhibition or paralysis in their body,
1:36for example: fainting, blindness, or
1:38becoming paralyzed, and these were not
1:41associated with a somatic symptom; that
1:44is, there was no biological explanation
1:48for why these women suffered from these
1:51symptoms. Therefore, Freud's position
1:55is that these symptoms were
1:57psychosomatic, that is, they originated
1:59in the psyche and in an internal
2:01psychic conflict that could be
2:03discovered through hypnosis at first,
2:06through the cathartic method, but later
2:09through free association. Why? This is
2:13an evolution in the psychoanalytic
2:16method because, in principle, what was
2:18discovered through hypnosis did not
2:20leave, so to speak, traces in
2:22consciousness during the subsequent
2:24period, and while the symptoms subsided
2:26, they later returned. Therefore, free
2:30association, saying everything that
2:32comes to your mind without moral,
2:34ethical, or rational prejudice, proved
2:36to be a more convenient method. Then,
2:40what is considered the first
2:41psychoanalytic work per se, The
2:43Interpretation of Dreams, from 1899,
2:471900, basically at the dawn of the
2:50century. In it, Sigmund Freud speaks to
2:54us of the royal road to the unconscious
2:56, which is precisely dreams. Evidently,
2:59when you are asleep you are not awake,
3:02when you are asleep you are not
3:03conscious. On the contrary, reason,
3:07which dominates our waking life, so to
3:10speak, is resting, and dream images are
3:12anything but reasonable. There is a
3:17structure there, Freud says, that can
3:19be distinguished between the manifest
3:21—what we remember of the dream, which
3:23perhaps isn't exactly like that because
3:26it obviously has to pass through
3:27daytime logic—and the latent content,
3:29that is, the hidden meaning that
3:31underlies dreams. The combination of
3:35these elements could account for, uh,
3:38what representations or what emotions
3:40are found in our unconscious. Here it
3:44is important to highlight the concepts
3:46of condensation and displacement.
3:48Condensation means that multiple
3:51representations, images, or ideas merge
3:54into one. And displacement means that
3:58something more important is shifted
4:00onto something less relevant. In "The
4:12Psychopathology of Everyday Life" of
4:141901, Freud gives us an account of how
4:23many seemingly trivial everyday
4:25phenomena, such as lapses, slips of the
4:28tongue, or calling one name instead of
4:31another, are not mere coincidences;
4:33that is, it is not just something that
4:36happens by accident, but can be the
4:39expression of repressed desires,
4:41internal conflicts, or unprocessed
4:44emotions; it can precisely be a sign of
4:48what is found in the unconscious. In "
4:54Three Essays on the Theory of Sexuality
4:56" of 1905, Freud sets out his theory on
4:58human sexuality: that sexuality is not
5:01something purely reproductive; that is,
5:03it does not only fulfill the function
5:06of species reproduction, but, in the
5:08human case, it has to do with the
5:10experiences undergone by people and
5:12their own desire. Obviously, there is a
5:16development of sexuality that Freud
5:19believes starts in childhood and
5:21evolves during adolescence and
5:23adulthood. Freud considers that
5:27sexuality is a broad phenomenon that is
5:29not only related to reproduction, but
5:31to the pursuit of pleasure and the
5:33avoidance of unpleasure. In Three
5:38Essays, we have the development of the
5:41theory of psychosexual development of
5:43the libido, in which he explains that
5:46it goes through different stages in
5:49which the child partially experiences
5:52that pleasure; that is, the drive is
5:54fixed on a part of their body.
5:59Obviously, this is also associated with
6:01the development of the Oedipus complex,
6:03a fundamental theory for psychoanalysis
6:05. According to psychoanalysis, between
6:09the ages of three and six, the child
6:11falls in love with one of their parents
6:14and considers the other as their rival
6:16for the love of that parent. This is
6:20called the Oedipus complex because, as
6:22you know, it is based on the tragedy of
6:25Oedipus. For Freud, this conflict is
6:28fundamental to the formation of
6:30personality, and how the Oedipus is
6:32accepted or resolved—that is, this
6:34impossibility of fulfillment, the
6:36prohibition of incest—is how the
6:38child will be introduced into cultural
6:40norms and values, and precisely into
6:42the symbolic order. There is also a
6:47theory of the development of the libido
6:49. For Freud, libido is not the same
6:53thing as, shall we say, instinct.
6:56Animals have instincts, which are fixed
6:58: the reproductive instinct, the
7:00shelter instinct, the feeding instinct.
7:04In contrast, in human beings, the
7:06libido can develop. The libido, while
7:10having a somatic component—that is,
7:12it originates in the body—finds its
7:14realization outside of it; that is, in
7:17an object upon which the libido can be
7:19deposited, and that object is
7:21contingent. Let's say that, shaped by
7:26early experiences of satisfaction, the
7:28human being will desire, and will
7:30desire in a particular way, not like
7:32everyone else, but rather it will
7:34obviously be something subjective. We
7:38are obviously already talking about the
7:40first topography. According to the
7:42first topography, Freud describes the
7:44psychic apparatus as having a conscious
7:46part, which is what we might call
7:48thoughts; but, in reality, it is a
7:50system that, so to speak, processes or
7:52makes decisions regarding stimuli
7:53coming from both the outside, from
7:55reality, and from the inside, from the
7:57body. We have a preconscious aspect,
8:01which is exactly what lies just below
8:03consciousness. These are all the
8:05motions or representations that are not
8:07currently conscious, but are
8:09susceptible to becoming conscious, for
8:10example, memory and so on. You are not
8:13currently thinking about your phone
8:15number, but when you want to, you can
8:17recall it. And then there is an
8:19unconscious aspect, which is not
8:21susceptible to becoming conscious. That
8:24is to say, this is unconscious in a
8:26dynamic sense, not in a merely
8:28descriptive sense. In the unconscious,
8:32according to Freud, one would obviously
8:34find repressed desires, impulses, and
8:37precisely traumas. Everything that was
8:41expelled from consciousness for being
8:43too problematic or difficult to deal
8:45with at that moment. In "Jokes and
8:50Their Relation to the Unconscious" from
8:521905, Freud tells us that a joke does
8:54not only have a social function or a
8:57comedic function to make others laugh,
8:59but that every joke hides a sort of
9:01truth deep down. That is to say, it is
9:05the release of certain psychic drives
9:07—of these internal conflicts and
9:09repressed desires—through humor.
9:11Therefore, they would be fully
9:12constituted. For Freud, these are the
9:15manifestations of the unconscious; as
9:17you know, the royal road, which is the
9:19dream, and everyday manifestations like
9:22lapses, slips, saying one proper name
9:24instead of another, or failing to
9:26remember a proper name. And in this
9:28particular case, the joke. In Totem and
9:39Taboo from 1913, what is called
9:41Freudian metapsychology begins, that is
9:43, how Freud explains structural aspects
9:45of culture through psychoanalysis. For
9:51example, he speculates that initially,
9:53human organizations or groups were
9:55organized as primitive hordes, just
9:57like other primates, where a single
10:00alpha male would be the possessor of
10:02all the females, to which a limit had
10:04been placed. His organized sons, since
10:09they could not face the father alone,
10:11would gather in a kind of conspiracy
10:14against him and defeat him all together
10:16, incorporating him in order to absorb
10:19his strength. In this way, the totem,
10:23meaning the prohibition, the symbol
10:25that inspires care and fear, would be
10:28precisely the paternal law of not
10:30touching the females of the clan, which
10:32through guilt would be internalized in
10:35this group or band of brothers, making
10:37it so you cannot touch the females of
10:39the clan and establishing the need for
10:42alliance with other clans. In short,
10:45the same thing Lévi-Strauss describes,
10:47which is how the first human
10:49communities were formed beyond the clan
10:51or herd group. In On Narcissism from
10:571914, Freud talks about how narcissism
10:59is a key stage in the development of
11:02the psyche. There is a primary
11:05narcissism, which refers to the fact
11:07that initially, energy is completely
11:09directed toward oneself. And a
11:12secondary narcissism that occurs when
11:14that energy previously directed toward
11:16external objects is withdrawn back onto
11:18the ego as a response to trauma or
11:20frustrations. We must mention then that
11:23for Freud, psychic energy or libido is
11:25divided into two, one that is egoic,
11:27which is what could be called
11:29narcissistic. There must always be a
11:32quantum of energy in the ego to sustain
11:34it, self-esteem, or self-perception or
11:36conception of oneself, the "self," as
11:38the North Americans would say. And
11:43there is an object-libidinal energy,
11:45that is, one that has to be deposited
11:47outside the ego; it is what leads you,
11:49motivates you, or moves you to desire
11:52external things or the like, whether
11:54they be material objects, distinctions,
11:56a title, etcetera. We must clarify that
12:01this introductory study on narcissism
12:03is notable because it is the first time
12:05the term narcissistic is used in a
12:07non-pathological way. A narcissist
12:11isn't necessarily someone suffering
12:13from a narcissistic disorder, as would
12:16be defined today, but rather anyone who
12:19obviously has a buffer, a hint, or a
12:22protection of their ego or self-concept
12:24. Obviously, there is a normal
12:27narcissism, which we all have, and then
12:29there is pathological narcissism. In "
12:38Beyond the Pleasure Principle" from
12:401920, Freud begins to suspect that what
12:42he had described as the psychic
12:44apparatus—that elementary principle
12:47known as the pleasure principle, which
12:49governed psychic functions—seeking
12:52pleasure and avoiding pain, is not the
12:54only reality in what we could call
12:56human phenomenology. This came from
13:02cases of veterans returning from the
13:05Great War who experienced nightmares
13:07where they would relive everything they
13:11had endured, all this anguish, which
13:13served no purpose, since waking up in
13:16renewed terror clearly wouldn't help
13:19the person's psychic apparatus. So,
13:24Freud begins to theorize that there is
13:27a principle beyond the pleasure
13:29principle, which is the principle of
13:31Thanatos or the death drive, and he
13:34begins to describe two types of drives
13:37that would no longer be just sexual
13:39drives, but the life drive and the
13:42death drive. According to these
13:47concepts, the life drive would be any
13:49movement of desire that leads you to
13:52obtain benefits such as the
13:54satisfaction of your basic needs, but
13:56also honors, prestige, social pride,
13:59and the fulfillment of love or desire.
14:04In contrast, Thanatos would be the
14:06opposing drive or the death drive,
14:08which would lead you to seek the peace
14:10of the grave—that is, a prior state
14:12in which you no longer needed anything
14:14and would not need anything again,
14:16namely, the inanimate state. Just as
14:20one, when thirsty, desires to drink
14:23some liquid to return to the state
14:25before being thirsty. This would be the
14:29death drive: seeking a moment in which
14:32nothing bothers or disturbs you anymore
14:35. In "Group Psychology and the Analysis
14:39of the Ego" from 1921—and I must
14:41clarify, I’m going to make a very
14:42narcissistic clarification—there is a
14:44video on the channel for each and every
14:46one of these texts. If you have to
14:49study any of these texts in particular,
14:51obviously I am only providing a very
14:52brief overview, but if you want a more
14:54extensive summary, just type the
14:56channel name "Resúmenes en Telequia"
14:57followed by the text's name, and it
14:59will appear in the YouTube search. "
15:02Group Psychology and the Analysis of
15:04the Ego" is a treatise on
15:05metapsychology, just like "Totem and
15:07Taboo." Freud attempts to explain what
15:10binds human masses together, that is,
15:13why we can remain united and
15:14collaborate with one another. There
15:18were various hypotheses, such as the
15:20mass mind, the hive mind, the contagion
15:23theory, and so on. None of these
15:27satisfy Freud, and he postulates that
15:30what keeps us united is a sort of
15:33libidinal structure; we deposit into
15:36the leader, group, mass, or ideal of
15:38this group part of our own ego-ideal,
15:41that is, part of our dreams,
15:44motivations, desires, and aspirations.
15:48And therefore, that keeps us united to
15:50all the other people who belong to that
15:52mass. Think about it: what is it that
15:55unites you with your college classmates
15:57, your fellow believers, or your fellow
15:59political party members? It is not
16:02every single characteristic of theirs,
16:04because each will have artistic,
16:06intellectual, and all sorts of
16:08completely diverse, different, and
16:11varied tastes. What unites you with
16:14that person is the motive for which you
16:16are in the group and the ideal that is
16:18shared. Therefore, the libido or the
16:22erotic, what has to do with the life
16:25drive, would be what unites the mass.
16:35In The Ego and the Id of 1923, he
16:37begins to delve into what will be
16:39called the second topography. Here we
16:44would have an ego, which represents the
16:46conscious and rational part of the mind
16:48, our thoughts tasked with dealing with
16:50instinctual demands, such as those of
16:52the id. I want to, but the id won't let
16:57me, as one of Sigmund Freud's patients
16:59used to say. The source of repressed
17:03desires and unconscious drives, the
17:05source of instinct and impulse,
17:07everything related to the body and,
17:10obviously, the moral restrictions
17:12imposed by the superego; the
17:13internalization of ethical and social
17:16norms, initially through parental
17:18figures. So, the ego is pulled, so to
17:23speak, between what instinct and the
17:26most primitive desire demand you do and
17:29what your ethical and moral
17:32prohibitions tell you is right or wrong
17:35. And apart from that, a third way,
17:38which is reality itself. Reality
17:40obviously imposes its own limits. This
17:43is what would cause internal conflicts.
17:47And for Freud, psychoanalysis would be
17:49a sort of empowerment of the ego, a
17:51conquering ego that must conquer these
17:54wild and rugged lands, where the id
17:56demands immediate and instinctual
17:58satisfaction. And the superego punishes
18:03every type of satisfaction with guilt
18:06and remorse. So, we would have what is
18:13constituted as the second topic, the
18:16ego as the rational and conscious
18:18aspect, having unconscious and latent
18:20aspects, such as its defense and
18:22repression mechanisms. The ego expels
18:25from consciousness everything it cannot
18:26tolerate. The id is fully unconscious,
18:30meaning it is what the unconscious
18:32would be in the first topic, the
18:35reservoir of drive, all that is
18:37instinctive and animal, and the
18:39superego, which is the incorporation of
18:41the laws, morals, and ethics of society
18:44and culture, obviously through the
18:46Oedipus complex, the prohibitions
18:48established initially within the family
18:51by the father figure. The superego
18:55would also have conscious and
18:56unconscious aspects. We would have a
19:00conscious superego, which is our mere
19:03moral standards, our Jiminy Cricket,
19:05and an unconscious superego that
19:08represses severely and for which you
19:10are never good enough, and everything
19:13you do is somehow stained with a tint
19:16of sin or wrongness. A tyrannical
19:20superego. In Inhibitions, Symptoms and
19:25Anxiety from 1926, Freud writes about
19:27these three phenomena. Inhibition is a
19:30sort of reduction in the functions or
19:33capacity of the ego, meaning something
19:36you are prevented from carrying out in
19:39a normal or standard way. The symptom
19:43is a substitute formation that arises
19:45as part of this conflict between the
19:47ego, the id, and the superego,
19:49representing a symbolic realization of
19:51repressed desires that often
19:53accompanies suffering. The person
19:56suffering from a psychic symptom is
19:58precisely a way of symbolizing, of
20:00metaphorizing that internal conflict.
20:04And finally, anxiety is seen as that
20:06which would be a signal of preparation
20:08against psychic danger, the big
20:10difference being that the person who
20:13suffers from a symptom or a typical
20:15neurotic feels anxiety toward something
20:17undefined. It is not towards an
20:21imminent, real, and certain danger, but
20:23an endless neurotic anxiety. The Future
20:34of an Illusion from 1927, another of
20:36his metapsychology treatises where he
20:39asks what the social function of
20:40religion is. Religion is not strictly
20:44false, but an illusion or a fantasy. We
20:47must incorporate here the concept of
20:49fantasy for Freud. For Freud, fantasy
20:52is fundamentally protective. Where
20:55there is a danger from external reality
20:57or internal psychic reality. Fantasy
21:00comes to cover up where reality is
21:02frustrating, dangerous, or painful.
21:05Therefore, that loving father who
21:07protects us and loves us all equally
21:09would be this sort of illusion of a
21:12kind and omnipotent dad who can protect
21:14us all. It would be a kind of
21:17collective neurosis, says Freud. Now,
21:20if at some point science and the
21:23development of human cultural activity
21:25were to protect us from nature and from
21:28other human beings, if we reached an
21:31ideal, scientific, and rational society
21:34, would religion be necessary, would it
21:37survive in some way? "Civilization and
21:41Its Discontents" from 1930, another of
21:43his important metapsychology treatises,
21:45talks about how culture is the
21:47prosthesis of the human being. Human
21:49beings do not have large claws, wings,
21:52or teeth. What protects us from the
21:55elements is culture. We can weave our
21:59clothes and build our little hut and
22:02protect ourselves from what is adverse.
22:06With our weapons, our spears, and our
22:08arrows, we are more effective hunters
22:11than any other. However, culture
22:14protects just as it restricts what we
22:16have seen as cultural norms; ethics,
22:19morality, and sexual repression are
22:21also part of the protection from the
22:24other great homo homini lupus, the
22:26other great wolf of man, which is man
22:29himself. Culture protects us both from
22:33nature and from other human beings, and
22:35therefore this is the paradox. The more
22:39it protects us, the more it represses
22:41us, and therefore the more we suffer
22:43anguish and the greater the discontent
22:45that is generated. Well, obviously, in
22:48Freud's Victorian society, the
22:50prohibitions and cultural norms were
22:52much more severe. The more developed a
22:54civilization is, the more discontent it
22:57will generate. "Moses and Monotheism"
23:01from 1939. In this speculative
23:05historical treatise, Freud asks himself
23:07if Moses was not a prophet of the
23:09religion of Aten. You already know that
23:12Aten was the solar disk, which was
23:15worshipped by the cursed pharaoh
23:16Akhenaten and his wife Nefertiti, who
23:19were later erased from the history of
23:21Egypt. Well, here they wonder if what
23:24happened with Moses, who finally
23:26disappeared, does not have to do with
23:28what had been described in "Totem and
23:30Taboo" regarding the assimilation of
23:32the father by the primal horde of
23:34brothers, and well, a whole issue that
23:37has to do with religion, psychoanalysis
23:39, and anthropology. And the function of
23:42the paternal figure or authority. It is
23:46a very interesting treatise, Leandro.
23:48Finally, let's move on to Carl Jung.
23:52The great difference between Freud's
23:54psychoanalysis and Jung's
23:55psychoanalysis, which is always
23:56mentioned as being the collective
23:58unconscious or the individual
23:59unconscious, no, that is not it. The
24:02great difference between Jung and Freud
24:04is that Jung believed in a non-sexual
24:06theory of the libido. That is to say,
24:10the libido would not be a sexual energy
24:13that is born in the body and has as its
24:16object a contingent object external to
24:18the subject, but rather it would be a
24:21sort of energy like prana or chi, or
24:24any form of Eastern spiritual energy.
24:28What is it that human beings have to,
24:32uh, metaphorize or, so to speak,
24:35manifest or carry out their desire? It
24:38would be a sort of universal energy and
24:41not related to the sexual aspect.
24:43Obviously, he doesn't believe solely in
24:45an individual unconscious, but believes
24:48that the individual unconscious is part
24:50of something larger, which is the
24:52collective unconscious, shared by all
24:55human groups and all cultures of
24:57humanity. In fact, he believes in this:
25:00he approaches structuralists like
25:02Lévi-Strauss and others, that all
25:04cultures share similar rites and myths,
25:07and that beyond the cultural filling of
25:09each one, they share figures he calls
25:11archetypes—I don't know, the father,
25:14the mother, the warrior, the wise man,
25:16etc.—and that this would precisely be
25:19the reflection of the existence of the
25:21collective unconscious. Just as Freud
25:26believed that through dreams one can
25:28manage to access the unconscious, in
25:30this case also the collective
25:32unconscious, and that often we dream of
25:35metaphorical figures, for example, a
25:37king who could represent our father,
25:39because we are precisely dreaming of
25:41collective archetypes that are giving
25:44us, uh, clues on how to direct our life
25:46in major changes or great processes of
25:49transformation of the subject. In the
25:53same way, the repressed aspect of the
25:54unconscious, he will call it the shadow
25:56. All this that we do not accept about
26:00ourselves, and part of analytical
26:02therapy would be precisely to integrate
26:05our ego with our shadow, that is, our
26:07conscious and rational aspects with our
26:10, uh, not-so-bright aspects. Finally, I
26:21have the audacity to make a brief
26:24introduction to Lacan. Obviously Lacan
26:28is super complex, I won't finish him in
26:30this video, and this is only what I
26:32know of Lacan, which I don't know if
26:34it's much or little, but it can serve
26:37as a clue for you to have a vague idea
26:39of how to approach this author. We are
26:44going to look at the mirror stage, the
26:46function and field of language in
26:48psychoanalysis, obviously the three
26:50orders—imaginary, symbolic, and real
26:53—and the return to Freud. Be Lacanian
26:56if you want, "I am Freudian," said
26:58Lacan. For Lacan, the mirror stage is a
27:06process by which the child, who in
27:08principle was composed of these partial
27:11drives that Freud described—the need
27:13for shelter through the skin, the
27:16desire for satisfaction of hunger
27:18through the mouth, the motility of the
27:21different limbs—manages to integrate
27:24by recognizing their image in the
27:26mirror. But this recognition obviously
27:29does not happen in a solipsistic way,
27:32because the child is a genius and
27:34arrives at this discovery, but
27:36precisely because the mother stands him
27:39in front of the mirror and points and
27:41says: "Well, the typical phrases, who
27:44is that beautiful baby?". That baby is
27:47you, and so on. In this way, the
27:50perception generates an experience of
27:53alienation in which the child manages
27:55to integrate all these partial drives
27:57projected onto this external image,
28:00thus constituting the order of the
28:02imaginary. Therefore, we have three
28:09orders for Lacan. What for Freud would
28:11be superego, ego, in Lacan would be the
28:18imaginary, symbolic, and real. The
28:21imaginary is precisely what we have
28:23just described, our relationships with
28:26our images, identifications, and
28:27fantasies that make up the ego, that is
28:30, the phantasm. This that we have
28:32discussed, what is protective when
28:35reality is frustrating and limiting,
28:37this would make up the person's self or
28:39ego. Then the symbolic, when one
28:43accepts the norms and provisions of
28:46society through the Oedipus complex, it
28:48would be formed through a network of
28:51structures of symbols, laws, and norms
28:53that have to do with culture. And this
28:57is structured by language, social and
28:59cultural norms introjected through the
29:01Name of the Father. Name of the Father,
29:05because at some point the mother will
29:07stop looking at the baby in that
29:09undefined and perfect dyad and will
29:11begin to name the father. And well,
29:14finally the real, that which remains
29:17outside the symbolic order and the
29:19imaginary order. That is to say, there
29:22remains a remnant of meaning that can
29:23never be put into words. The unsaid,
29:26the never said. Trying to describe the
29:30real order would be absurd because it
29:32is like that Lovecraft meme describing
29:35an indescribable creature. Anything I
29:38might say about the real remains
29:40outside the field or the order of the
29:43real. But to give you an idea, it is
29:46that which cannot be put into words.
29:49Suppose death, the afterlife, the
29:52orgasm, and so on, different orders
29:54that are inaccessible to the
29:57subjectivity or phenomenology of the
30:00human being. For Lacan, the Oedipus
30:05complex has three stages. In the first
30:07moment, the child lives an exclusive
30:09relationship of desire with the mother.
30:11He completes the mother and the mother
30:13feels completed by him. It is a sort of
30:15dyad without the presence of the father
30:17. In a second stage, the figure and the
30:20name of the father appear as a symbolic
30:22instance of prohibition and separation
30:24so the child does not remain
30:25introjected by the mother. This is the
30:28big difference between Freud and Lacan.
30:30Freud believed that the father
30:31prohibited the child from being with
30:33the mother. For Lacan, the father
30:36represents the prohibitive stance of
30:38culture and the symbolic order,
30:40forbidding two things: the child from
30:42being with the mother, and the mother
30:44from believing she is complete through
30:46the child. And obviously, the third
30:49stage is the internalization of the
30:51paternal function, accepting the norms
30:52of the symbolic order that govern
30:54desire. In his Tokyo lecture. This is
31:00the text I recommend; if anyone is
31:02truly interested in understanding Lacan
31:04by reading him directly, Lacan tries to
31:06explain himself to an audience that
31:08isn't strictly psychoanalytic and isn't
31:10strictly Western either. So, it is the
31:14first time Lacan tries to be clear. He
31:17talks about why we use the term "
31:18analysand" rather than "patient,"
31:20because the patient is not a passive
31:22subject, but an active subject in the
31:24psychoanalytic experience. And through
31:28metaphor and metonymy, he tries to make
31:30the unconscious conscious; that is, he
31:33tries to bring what is in the
31:35structural order of the unconscious
31:37language into consciousness through
31:40free association, and he fundamentally
31:42talks about the essential role that
31:45language plays in Lacanian
31:46psychoanalysis. Function and field of
31:50language. Another fundamental text in
31:53which this norm is established, which
31:55says that the unconscious is structured
31:57like a language. If I have to simplify
32:01it tremendously for those who know
32:03Peirce, everything would be a sign. The
32:07same applies to Lacan’s structural
32:09reading. The symptom is a sign of
32:13something that must be read and
32:14interpreted, but not by the
32:15psychoanalyst; rather, precisely by the
32:17patient. Well, so much for our very
32:22brief, curious, and chaotic review. I
32:24hope I haven't made too many conceptual
32:26errors. I just wanted to give you a
32:29rough overview, or tell you from what
32:31I've heard, what psychoanalysis is
32:33based on its main exponents. If you
32:37liked it, this was very costly in
32:39psychic and cognitive terms; it has
32:41been exhausting. So if you appreciate
32:44it, if you reward me with a like, by
32:46sharing it with all your colleagues and
32:47friends from college or your classmates
32:49and friends who want to learn about
32:51psychoanalysis. Yeah.

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