“Know Thyself!” a Lacanian Model for Understanding Subjective Complexity

Abstract

The philosophical presupposition underlying this article is that theoretical "models" for self-understanding will only succeed if subjectivity is approached as a complex phenomenon defined in terms of necessary internal conflict. Lacan's articulation of three subjective registers (Real, Imaginary, and Symbolic) as a "Borromean knot" offers the basis for developing a model for self-understanding that does justice to this kind of complexity in human subjectivity. One may add to this that specific concerns and passions characterize each register. The ontologicallexistential concern of the Real engenders "ontophilia," the self-concern of the Imaginary "autophilia", and the concern for humanity in the Symbolic "anthrophilia". This articulation of registers and passions is further complexified by internal divisions between "paranoiac", "hysterical", and "paradoxical" styles of the passions. I aim to outline an adequately complex Lacanian model for self-understanding as an articulation of registers, passions, and styles. In an effort to make this accessible beyond the confines of Lacanian scholarship, it has been applied to well-known historical and contemporary figures.

Bridge over troubled discourse: the influence of the Golden Gate Bridge on community discourse and suicide

“…This discourse is one of three factorial links, explained further later on in this paper, in the psyche of the person who suicides (Hurst, 2009). Foucault maintained that a social network, which is a mechanism for power, forms knowledge and creates discourse (Marsh, 2010).…”

“…This is often skewed by perception and intensified by problems in the Real (Hurst, 2009). The Imaginary demands insertion of the self into all discourses (Fuery and Fuery, 2003).…”

“…It is the collective dimension often rooted in a concern for humanity. It is affected by communication, real or perceived, overt or covert (Hurst, 2009). …”

Foucault and Individual Autonomy

“…Among contributions which affirm the ability of the subject to adopt a relatively autonomous subject position vis-a-vis the discursive environment (which always tends towards 'subjecting' the individual to dominant discursive constructions), one must count Andrea Hurst's (2009) elaboration of a Lacanian model of complex subjectivity. She recognizes that there are pathological instances where the subject may fail in achieving relative autonomy, and emphasizes just how multifaceted the so-called 'self is (articulated along the lines ofthe 'real', the 'imaginary' and the 'symbolic', within each of which specific concerns pull in opposite directions).…”