*towards a reading of Lacan’s ‘The Mirror Stage’. … —PART II. on ‘space fear’, & the ‘ideal’: language, ‘intuition’ & flux in Nietzsche & Bergson, & the fiction of the ‘I’ in Lacan. …

– LACAN & (THE QUESTION OF) THE “REAL” –
*(—a reading group).

Why Lacan & why the real… —? —Introduction to the reading group.

Introduction to Lacan: notes from a lecture.

Outline of a reading of ‘The Mirror Stage’.

Mirror Stage I.—the infant, the mirror, & the nature of the image.

Mirror Stage II.—‘space fear’, & the ‘ideal’. (part (i).)

Mirror Stage II.—‘space fear’, & the ‘ideal’. (part (ii).): Nietzsche on the intellect, language, the ‘I’ as fiction, and ‘intuition’.

Mirror Stage II.—‘space fear’, & the ‘ideal’. (part (iii).): the Undivided Continuity of States. —‘analysis’, ‘duration’ & ‘intuition’ in Bergson.

 

language, ‘intuition’ & flux in Nietzsche & Bergson,
& the fiction of the ‘I’ in Lacan. …

 

So, …

 

For both Nietzsche and for Bergson, then…

 

… —things’… —fragments (fragmented) in (—within-of) space, and the moments-atoms in-of ‘clock-time’ are impositions of language. …

 

on-to a—pre-linguistic,—pre-egoistic, inchoate flux

 

*—(what I’ve dubbed here, for my own purposes) *—the flux of the undivided continuity of states.… —subsisting, then, beneath the individuated concepts of the intellect in Bergson’s conception of ‘duration’, and, I’d argue, in Nietzsche’s… analogous critique of the intellect and championing of ‘intuition’ in the early ‘On Truth’ essay.

 

… ‘Things’ and ‘moments’ (—‘clock-time’) forged, then, from flux. …

 

First as words (a word), an utterance in response to a sense-stimulus. …

 

—The word becomes a concept when it no longer refers exclusive-solely to the sense-stimulus which gave birth-rise to it, but is used to… yoke together disparate phenomena. … *—the (attempted) elision of the differences between diverse experiences (stimuli) and the attempt to equate unequal phenomena (under a single head, so to).

 

—In order to be able to establish a communal linguistic consensus (—the legislation of language). …

 

… —Words, then,… —only ever (in truth) provisional,—inadequate, translations of, and attempts to incorporate experience-sense-stimuli, become (via a process) reified *(—the abstract… —made more concrete,… —real),—taken as-for truth. …

 

—Taken as *corresponding,—absolutely and unproblematically, to things-as-they-are-in-themselves, and there vital, artistic origins (—origins in-as artistic projections) is forgotten-repressed. …

 

…—They become, in effect, stultified metaphysical prejudices——divorced… —alienated from experience.

 

… *—For Bergson, as for Nietzsche, the aim of what both dub ‘intuition’ is to overcome the institutionalised and complacent metaphysical prejudice of the concepts (—formed by the intellect/’analysis),… —a descent (back) into the pre-individuated, undifferentiated flux, and a return with new metaphors and previously ‘unheard-of combinations of concepts’.—To create new metaphors, in order then to capture the *‘vividly felt actual sensation’. …

 

*on flux, then, … & the imposition of the fiction of the ‘I’. …

 

*—It’s possible to read Lacan on the relationship between the subject & the image in-of ‘the mirror stage’, then, alongside, or perhaps rather in terms analogous (—a parallel to) Nietzsche and Bergson on language and flux. …

 

 

*For both Nietzcshe and Bergson… there’s a (however, perhaps, regrettable) necessity in-to the spatial-temporal fragmentation (—into atoms,… quanta) in, or rather through, the impositions of language.

 

*—There is a necessity in-to the formation of a discrete ‘I’. … —In order to overcome, and to repress, the chaotic flux in-of the organism,… *—organs-drives-forces. …

 

—The imposed fiction of the discretion of the ‘I’, and of ‘things’ in space and moments in-of time, are what renders communication and community (the social-political and legal) possible. …

 

*… —Require, then,—the imposition of a fiction. …

 

 

And this is what’s at stake *(I’d argue, at least) in Lacan’s account of the ‘mirror stage’: …

the *|total form| of his body, by which the subject anticipates the maturation of his power in a *|mirage|, is given to him only as a *gestalt, that is, in an *exteriority in which, to be sure, this form is more *constitutive than constituted, but in which, above all, it *|appears to| him as |the *contour of his stature| […] (76).

 

*—The ‘total form’ of the image of the body in the mirror is a fiction,… —necessarily ‘gestalt’ *(that is,—apparently-seeming more than the simple sum of its parts): … complete (whole),—unified (… —no gaps,… no disjuncture(-discord),… —no remainder)… *—bound within the clam, satisfying smoothness of a-the ‘contour’. …

 

It is constituted in the moment of the ‘mirror stage’, and has no existence, either prior to, or beyond it. …

 

—it is a mirage. … —an illusion (or,—a trick of the light (so to) ), the desire for identity with which is spurred (I’d argue) by a desire,… —a need,… —an unrealistic and (ultimately-finally) unrealisable hope,—for fixity *(—stasis). …

 

In order to overcome and—importantly—to repress,… the chaos in-of an underlying flux *(in-within the organism (organs-drives-forces…)… —of an undivided continuity of ‘states’… —?).

 

 

*—The ‘mirror stage’ then, represents an attempt to wrest (the fiction of a) fixity-stasis (—peace and security) from the chaos of an underlying flux of movements: of and within the subject (—psychological and bodily), and in(-within) its environment (surrounds-environs).

 

*An important question I want to address in what follows: …

Is this flux pre-linguistic and (therefore) pre-egoistic for Lacan, as it is for Nietzsche and Bergson… —?

 

 

It’s the necessity-need for fixity (stasis), and the notion of a relationship between the ‘I’ and an underlying flux (whatever its particular nature or status might be), that opens up the possibility, I think, of interrogating-reading the origins of the ‘mirror stage’, and which represents a really interesting basis of comparison for reading Lacan on the ‘real’ (in ‘The Mirror Stage’ essay) in relation to Nietzsche on language and the ‘I’ ( = ego), and Bergson on ‘duration’ and ‘analysis’. …

 


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