Lacan or Not

Here I am yet again writing about something I am not particularly equiped to do. In other fora, I’ve been directed again to Lacan vis-à-vis a thread about Lacan’s perspective on the real. I’ve commented on Lacan before, usually in the context of eschewing any philosophy founded on psychology—especially psychoanalysis. Explaining that I have a reading backlog extending beyond my likely lifespan, it was recommended that I read Jacques Lacan by Sean Homer, so I am sharing the recommendation. Anything by Bruce Fink was another reco. Noam Chomsky takes an ad hominem swipe at Lacan here.

I decided to watch a few videos (including this, this, and this) to survey some of Lacan’s ideas, knowing that something could be lost in the translation. Let’s just say that I was underwhelmed.

In a nutshell, my biggest contention is the notion of the unconscious as an active agent.

According to my understanding, Lacan posits that there is a ‘real’ out there, but it is obscured by language and subject to interpretation. To him the real is a Void.

⁠Psychoanalysis presumes being able to get closer to the ‘truth’ of reality. Like astrologers and fortune-tellers, Psychoanalyst primary defence is that not all knowledge is evidence-based or falsifyable. My problem is that I am not open to another way of experiencing the world, but they somehow have privileged access to this truth. Of course, this is a similar to religious claims of some special spiritual access that opens when you believe.

To me, the Void is as apt a metaphor as any. And while we both agree that the real is inaccessible, I don’t accept the impostition of the how and the why. What Lacan does—and Freud before him and psychoanalysts more generally—is to inject hows and whys into the story. In this narrative, the unconscious has active powers, (as opposed to negative space), where memories (in whatever form) may be repressed and actions may be triggered (or activated) by unconscious urges or desires. I consider this last train of thought wholly imagined and fabricated. This void and the unconscious has no purpose.

Along the way, I do agree with Lacan’s poststructuralist position. I have no issues with symbolic or metaphoric concepts and speech. The contention arrises when one attempts to claim the metaphoric to be concrete. This is the same contention I have with people who take the metaphoric text of the bible and cencretise it. There are other problems there, but I’ll quit now.


There Are No Accidents

There are no accidents, or so claimed Carl Jung in his work on synchronicity, positing that events may be connected causally or by meaning. Some people see this as the work of some karmic force whilst others use it to suggest that a person is being passive-aggressive.


In the karmic sense, this means that there is no escaping fate, and, as with Santa Claus, he is constantly watching you, like some personified panopticon. See the short post on karma, too.

I’m not sure if the bible story of Judas and Jesus is really a karmic anecdote, but under this paradigm, everything is a no-fault situation. Judas was fated to betray Jesus. And despite this lack of responsibility, Judas still committed suicide once he realised what he had done and despite it not being an accident.


In the passive-aggressive sense, it is to say the event A may be caused by something in person B’s unconscious mind—and not by some collective consciousness or a Universal Overseer. So, secretly, if Person B accidentally backed into your parked car, it may not be by some conscious volition; rather, it’s because or some deep-seated anger or other ill-will harboured and directed for you.

The problem is that if you accept that there are no accidents, then you—intentionally or otherwise—parked your car in a place where it would necessarily be hit by someone—by anyone. It just happened to be this other person for whom there are also no accidents. So, both parties are blameless. But people love to blame, and they like to defer responsibility.


The bottom line is that both of these concepts are a bit sketchy. In a world of no free will, the karma situation might be plausible, but this wreaks havoc on moral-ethical systems. I discuss that in most post on karma.