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Matisse : king of colour
This book describes the close relationship between Matisse and Monique, a young girl who wants to become a nun. Matisse develops a sketch drawn by Monique into a set of stained-glass windows and starts raising money to build a chapel for the nuns at Vence, in south-west France. Finally one morning when the chapel is finished, Monique sees the special magic of Matisse's design: when the sun's rays creep into the chapel, transforming its black and white interior into a fantastic sea of blue and green light!
Book
Loving Lacan: The Story of an Intellectual Guru Whose Gnomic Utterances Took the Term Intellectual Terrorist to New Levels
Lacan joins the line of charismatic doctors who, throughout history, have beguiled their followers as a near-magical figure, going on to create catastrophe at every level, not least for their patients, in order to maintain their dominance. De Clerambault ran a forensic hospital but was not particularly attached to the patients, regarding them more as source material for his research. On 16 November 1934, after two unsuccessful operations for cataracts, he committed suicide by seating himself in front of his camera and shooting himself as the shutter went off, a morbid prelude to the current selfie fashion. Any suggestion that his wild ideas would benefit from more contact with actual psychotics were waved aside with vague reference to his cases.
Journal Article
Diagrammatic Formatting of the Human Subject in and as Artistic Research: Lacan's Logical Square and Hysteric's Discourse
Keywords: Lacanian psychoanalytical theory, Logical Square, Hysteric's Discourse, subject, artist, artistic research, diagram, language Introduction The hypothesis of the article is that two of Lacan's formulaic tables, the Logical Square and the Hysteric's Discourse-of Lacan's four discourses Hysteric, Master, University, Analytic- when mapped, can suggest the route charted by the artist as his own subject in relation to a movement that concerns his work's research process, while not ignoring but not including the artistic outcome in the movement. Why this should be of interest is the contention that apart from whatever is the nature of one's artwork, there is a sense of exploring one's own inner concerns in subjective relationship to the practice. The referenced artist, at once also the article's author, is in effect not going anywhere, so much as situated subjectively within criteria that are potentially informative of one's psychical disposition; such is the concern of oneself as automatically one's own subject. While in the Master's Discourse S2 would be the position of slave, or generically all others in a subordinate position to authority, the advantage of work as its underpinning is that the following argument will concern the hysteric as artist in discussion, in effect, with his artistic practice-or their practice, inasmuch as the argument is both generally applicable and non-gendered.
Journal Article
Image du corps et registre de l’imaginaire dans un cas de psychose infantile
L’auteur interroge la constitution du registre de l’imaginaire dans le cadre d’un cas de psychose infantile, et selon la théorie de Jacques Lacan, Gisela Pankow et Marie Couvert. L’observation clinique initiale montre que l’unité imaginaire du moi semble être problématique chez le patient et, par conséquent, l’assomption de la différence au niveau de la pensée résulte impossible. Le travail des consultations – qui prend la forme d’une mise en scène du monde fantasmatique de l’enfant à l’aide d’un support technique spécifique (pions en bois avec uniquement des yeux) – amène d’abord le patient à dessiner volontairement son autoportrait : il semble ainsi pouvoir conquérir la reconnaissance de la forme du corps humain. Ensuite, en mettant en scène une histoire apportée par le patient et en masquant les pions qui représentent les personnages, on réalise une mascarade : le patient commence à jouer non seulement avec l’imaginaire, mais aussi avec le symbolique. Enfin, suite à la représentation d’une scène d’angoisse avec un serpent, le patient dessine spontanément son image à côté de celle d’une petite fille : la reconnaissance de l’image unique de son corps, en tant que corps sexué, semble avoir été obtenue. The author examines the constitution of the register of the imaginary in the framework of a case of infantile psychosis, and according to the theory of J. Lacan, G. Pankow, and M. Couvert. The initial clinical observation shows that the imaginary unity of the ego seems to be problematic in the patient and, consequently, the assumption of difference at the level of thought is impossible. The work of the consultations – which takes the form of staging the child’s fantasy world by means of specific technical support (wooden pawns with eyes) – first leads the patient to voluntarily draw a self-portrait. In this way, the patient seems to be able to gain recognition of the shape of the human body. Then, by staging a story initiated by the patient and by putting masks on the pawns that represent the characters, we make a masquerade : the patient begins to play not only with the imaginary, but also with the symbolic. Finally, following the representation of a scene of anguish with a snake, the patient spontaneously draws his image next to that of a little girl : recognition of the unique image of his body, as a gendered body, seems to have been obtained.
Journal Article
Binge-Watching and the Theory of Desire: A Lacanian Perspective on Netflix Consumption Patterns
This paper explores the phenomenon of binge-watching on Netflix through the lens of Jacques Lacan’s Theory of Desire. While this behavior is often viewed as a product of convenience or entertainment, it reflects a deeper psychological process rooted in the structure of desire. Lacan’s theory posits that desire is not merely about satisfying needs but is fundamentally tied to the symbolic order and the endless pursuit of the unattainable. This study argues that Netflix’s business model and content strategies are deeply aligned with Lacanian concepts, particularly the notion of desire as an unfulfilled and perpetual pursuit. By continuously providing new content, Netflix sustains and amplifies the viewer’s desire, keeping them engaged in a cycle of consumption that mirrors Lacan’s structure of desire.
Journal Article
Ecological anxiety disorder: diagnosing the politics of the Anthropocene
The quickly changing character of the global environment has predicated a number of crises in the sciences of biology and ecology. Specifically, the rapid rate of ecological change has led to the proliferation of novel ecologies. These unprecedented ecosystems and assemblages challenge the scientific, as well as cultural, core of many disciplines. This has led to divisive debates over what constitutes a 'natural' system state, and over what kinds of interventions, if any, should be advocated by scientists. In this paper, we review the nature of the recent discomfort, conflict, and ambivalence experienced in some sciences. In examining these, we stress emerging and conjoined concerns in ecological scientific communities. Specifically, we identify, on the one hand, an expressed concern that practitioners have been insufficiently persistent and explicit in proselytizing the current risks of human impacts, and on the other hand an obverse concern that many historically common scientific concepts and concerns (like 'invasive' species) are already overly normative and culturally freighted. We identify the resulting contradictory condition as 'ecological anxiety disorder', announced either as a fearful response to: 1) the negative normative influence of humans on the earth (anthrophobia) or 2) the inherent influence of normative human values within one's own science (autophobia). We then argue, drawing on the psychoanalytic work of Jacques Lacan, that these paralyzing phobias are born of an inability to address more fundamental anxieties. Only by explicitly enunciating the object of scientific desire, we argue, as Lacan suggests, can scientific practitioners come to terms with these anxieties in a way that does not lead to dysfunction. Using a case example of island rewilding in the Indian Ocean, we provide an alternative mode of resolving and adjudicating human influences and normative aspects in ecology and biology, one that is explicitly political.
Journal Article
On the value of the Lacanian approach to analytic practice
Radically different approaches to treating neurosis and psychosis Whereas much of the contemporary psychoanalytic world seems to have adopted an approach to treatment that is used indifferently with both neurotics and psychotics, Lacanians work very differently with neurotics and psychotics. [...]whereas there appears to have been considerable blurring of the lines between neurosis and psychosis in many schools of psychoanalysis-as can be seen by the success of categories like \"borderline personality disorder\" and \"narcissistic personality disorder,\"2 as well as by the often-heard notion that people can be psychotic at certain moments and neurotic at others-Lacanians continue to define and refine their definitions of neurosis and psychosis as distinct clinical structures, even attempting to discern a psychotic structure in certain people who have never shown any of the well-known florid symptoms of psychosis, such as hallucinations and delusions (Lacan sometimes referred to this as \"prepsychosis\" or \"untriggered psychosis,\" and in more recent years it has become known as \"ordinary psychosis\" or \"everyday psychosis\"). [...]many of the affects for which patients are often excused and even pitied today by analysts, being theorized as arising from poor early parenting (of which there is plenty, I doubt anyone would argue with that), are viewed by Lacan as ethical stances adopted by patients with respect to knowledge, stances that generally entail a refusal to know about themselves, about the unconscious, and about the actual worlds of love and sex. The analyst, for his part, knows full well that he does not know the why and wherefore of the analysand's actions, thoughts, feelings, fantasies, and symptoms. Because the analyst agrees to be situated by the analysand in the place of knowledge (that is, as the one in the room who must know the answers), the analysand can have the necessary faith in the process to do the hard work of interpreting all of the manifestations of his unconscious himself-with the analyst's assistance, of course, above all in the form of questions and prompting. [...]he came to reckon with the fact that continuing to strive to gain the love and recognition that he had felt deprived of growing up-whether from the analyst or from other people around him-could never make up for the longstanding lack of these that he felt, but that he could derive a great deal of satisfaction from his actual life by giving up the incredible pleasure he got from fantasizing about being a superhero, a supergenius, or a super-playboy.
Journal Article
The Void of Surveillance: Machine Learning, Psychoanalysis, and the Misreading of Desire
Surveillance studies has long drawn on Michel Foucault’s (1977) panopticon and Gilles Deleuze and Félix Guattari’s (1987) assemblage to analyse how surveillance functions and its many societal effects. More recently, there has been a particular emphasis on how profiles, otherwise known as data doubles, have played an increased role in surveillance using artificial intelligence. While this scholarship has explored how data are gathered and analysed, this article problematises the ability for the data flowing from humans to machines to be so revelatory of subjectivity. In doing so, this article considers how adopting a psychoanalytical notion of desire, drawn from Jacques Lacan (2007), problematises the assumption that data stemming from outward affirmations of subjectivity are an accurate reflection of who we are. If desire is bound to lack, instead of being an active, positive force, this raises a host of questions about how surveillance is confronted by cuts, blockages, absences, and exclusions when trying to make sense of an individual. As this article argues, this gap of knowledge between profiles and individuals is not because there is a flaw within surveillance but because surveillance itself depends on a constitutive void: the necessary gap of knowledge between data and desire, in light of machines only ever being able to interpret humans as machines. The void of surveillance is not what merely sustains surveillance, as needing to know more to fill a gap of knowledge, but sustains the necessary failure of total surveillance’s goal of knowing everything there is to know about an individual, given there is always more to know. This article shows how paying attention to this void offers new insights into surveillance’s misunderstanding of subjectivity.
Journal Article
Confessional Desire: Censorship and Repression in Mário de Sá-Carneiro's A Confissão de Lúcio
This article reads Mário de Sá-Carneiro's 1913 novella A Confissão de Lúcio [Lücios Confession] alongside Lacan's seemingly dissenting claim that censorship is not resis- tance. A close friend and collaborator of Fernando Pessoa, Sá-Carneiro was а key figure in the Grupo de Orpheu that was responsible for the introduction and development of modernism in Portuguese literature and art. A Confissão de Lúcio, Sá-Carneiro's most famous work, is a first-person confessional narrative that tells the story of a sexual liaison between the eponymous protagonist and his friend Ricardo de Loureiro. Yet, although this liaison is the crux of the novella, it is at the same time banished from the letter of the text, which rather narrates Liicios affair with Ricardos wife, Marta, who acts as a mediatory figure for the homosexual desire between the two men. Following Lacans argument that censorship is not a form of resistance to desire but rather part of its very expression, I ask: how might the doubts, hesitations, and aporia in Sd-Carneiros novella be read as articulations of the text's repressed and unconscious truth?
Journal Article
The Mystery of “Passe”
This article analyzes how the philosopher Alain Badiou describes a process invented by Lacan, la passe , the pass—a procedure for deciding whether or not to admit to his student analysands about to complete their analysis. By deconstructing Badiou’s text, the author shows how the philosopher ascribes a sacramental presupposition to the pass, understood as a Catholic sacrament or mystical mystery. The author criticises a kind of dogmatic worship of psychoanalysis into which many philosophers fall, and shows how this uncritical belief in the sacramental effectiveness of psychoanalysis—and the cult of Freud’s work as a Revelation—fails to help psychoanalysis to improve in any way, but rather shuts it down in a narcissistic self-satisfaction. Instead, psychoanalysis lives of its own deconstruction.
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