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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2000.12
- 수록면
- 175 - 194 (20page)
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초록· 키워드
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This article is a second part of my project, entitled "Jacques Lacan, dialoguing with Melanie Klein". It deals with symbol formation, the symbolic, and the structure of psychic reality in Klein and Lacan.
The appearance of the capacity to symbolize, or its failure in the psychotic, is also explained differently by Klein and Lacan. According to Kleinian theory, symbol formation evolves during the depressive position: when the phantasy of a good and a bad breast can be integrated, and when its loss at the time of weaning can be experienced as that of a whole object and therefore mourned. It is then that the child compensates for this by expanding his interests towards the world in general.
In contrast to this Kleinian view, what induces the separation between mother and baby is not weaning, or even the desire to preserve the breast, but the father's threat of castration in Lacanian view. Lacan objects to the secondary role played by one of the key actors of oedipal drama(father) in Kleinian theory. In fact, one could argue that in the Kleinian model he practically disappears inside the mother's body.
In speaking of the father, Lacan refers not to the real father, but to the symbolic one - the one whom he calls the "Name-of-the-Father" - the one who is the bearer of the Law: the laws of kinship and of incest taboo. He is the one who symbolically castrates the infant by tearing him apart from the mother. This loss that ensues the "lack of being" is the one that heralds the symbolic order. In psychosis, a "foreclosure" of the Name-of-the-Father impedes development of the symbolic order.
There are several points that can be inferred from this difference: first, in Kleinian theory the symbolic order vanishes; we are left only with the baby's relation with his mother at areal and at an imaginary level; the third party in the symbolic triangle - the Name-of-the-Father - is missing. Therefore, there is no signifier of the Law. Second, the imaginary phallus is substituted by the breast as the most important object in the imaginary triangle. This means that in Kleinian theory the mother is not perceived as castrated, as lacking, and therefore as being an object of desire itself. Clinically then, children’s drawings of mother with penises in side are conceptualized as the child's own phantasy rather as the child's unconscious awareness of his mother’s unfulfilled wish.
Because the mother is not perceived as lacking - on the contrary, her internal body is conceptualized as being in possion of all sorts of desirable objects - and because the Name-of-the-Father is not there to impose taboo of incest, then Kleinian theory has only one recourse to account for the "lack in being" and the psychogenesis of symbolism. This is through a real loss(as opposed to a symbolic or structural one), i. e., the loss of the breast, weaning, and its mourning. This is why the depressive position is fundamental to Kleinian Theory.
It could be obkected to this critics that Meltzer revised early Kleinian theory by suggesting that the breast is phantasized by the infant from the beginning as a combined object, and not as a single one. The elements in this combination are the breast itself and the nipples, which in turn is phantasized as a nipple-penis with the functions of keeping order and protecting. Yet It must be admitted that, even in this revision of Kleinian theory, the symbolic function of the Name-of-the-Father is still reduced to the imago of a nipple-penis.
In conclusion, I argue there a possible parallel between the idea of containment in Kleinian thought and the symbolic in Lacanian. Containment is very strongly linked with the Lacanian idea of the symbolic.
The appearance of the capacity to symbolize, or its failure in the psychotic, is also explained differently by Klein and Lacan. According to Kleinian theory, symbol formation evolves during the depressive position: when the phantasy of a good and a bad breast can be integrated, and when its loss at the time of weaning can be experienced as that of a whole object and therefore mourned. It is then that the child compensates for this by expanding his interests towards the world in general.
In contrast to this Kleinian view, what induces the separation between mother and baby is not weaning, or even the desire to preserve the breast, but the father's threat of castration in Lacanian view. Lacan objects to the secondary role played by one of the key actors of oedipal drama(father) in Kleinian theory. In fact, one could argue that in the Kleinian model he practically disappears inside the mother's body.
In speaking of the father, Lacan refers not to the real father, but to the symbolic one - the one whom he calls the "Name-of-the-Father" - the one who is the bearer of the Law: the laws of kinship and of incest taboo. He is the one who symbolically castrates the infant by tearing him apart from the mother. This loss that ensues the "lack of being" is the one that heralds the symbolic order. In psychosis, a "foreclosure" of the Name-of-the-Father impedes development of the symbolic order.
There are several points that can be inferred from this difference: first, in Kleinian theory the symbolic order vanishes; we are left only with the baby's relation with his mother at areal and at an imaginary level; the third party in the symbolic triangle - the Name-of-the-Father - is missing. Therefore, there is no signifier of the Law. Second, the imaginary phallus is substituted by the breast as the most important object in the imaginary triangle. This means that in Kleinian theory the mother is not perceived as castrated, as lacking, and therefore as being an object of desire itself. Clinically then, children’s drawings of mother with penises in side are conceptualized as the child's own phantasy rather as the child's unconscious awareness of his mother’s unfulfilled wish.
Because the mother is not perceived as lacking - on the contrary, her internal body is conceptualized as being in possion of all sorts of desirable objects - and because the Name-of-the-Father is not there to impose taboo of incest, then Kleinian theory has only one recourse to account for the "lack in being" and the psychogenesis of symbolism. This is through a real loss(as opposed to a symbolic or structural one), i. e., the loss of the breast, weaning, and its mourning. This is why the depressive position is fundamental to Kleinian Theory.
It could be obkected to this critics that Meltzer revised early Kleinian theory by suggesting that the breast is phantasized by the infant from the beginning as a combined object, and not as a single one. The elements in this combination are the breast itself and the nipples, which in turn is phantasized as a nipple-penis with the functions of keeping order and protecting. Yet It must be admitted that, even in this revision of Kleinian theory, the symbolic function of the Name-of-the-Father is still reduced to the imago of a nipple-penis.
In conclusion, I argue there a possible parallel between the idea of containment in Kleinian thought and the symbolic in Lacanian. Containment is very strongly linked with the Lacanian idea of the symbolic.
목차
Ⅰ. 서론
Ⅱ. 상징형성과 상징계
Ⅲ. 결론
「Abstract」
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