The Self and the Subject: A Psychoanalytic Lacanian Perspective

Abstract

International audienceIn current research, the self, or the “first-person perspective,” is often studied in terms of its cognitive functions (agency, “mindread- ing,” body representation, etc.). As clearly shown by Decety (2002), these studies are based on the assumption that mental processes must be “described in terms that make it clear that they are achievable by one brain.” It has been well established, however, that though one human brain is necessary, it is not sufficient for the development of a psychic subject capable of mental processes. Indeed, to do so, the brain must be connected with a particular language system, which is external and exists prior to the birth of each human brain. Psychoanalysis demonstrates that such a process not only yields human individuals who consider themselves as autonomous egos with a cognitive representation of the external world, but that these humans also suffer a particular “lack” or “want,” which makes each of them a desiring subject. Regardless of the conscious representations of the “self,” the psychic life (including cognition) of this subject is governed by the repeated—though vain—search for a repressed object that cannot be repre- sented. The contribution of psychoanalysis to understanding what constitutes the “self” was first indirectly demonstrated through the psychoanalysis of neurotic patients. The study of psychiatric or neurological pathologies, in particular psychosis (Cotard, Fregoli, and Capgras syndromes) or the right hemisphere syndrome (in particular, somatoparaphrenia) confirms these findings. This paper represents a contribution to the understanding of subjectivity through a psychoanalytic perspective on the Fregoli syndrome and somatoparaphrenia

Capgras' Syndrome in First-Episode Psychotic Disorders

“…The essential manifestation was a false belief that real and familiar persons or oneself are replaced by mysterious, sometimes malevolent, or morally reprehensible imposters. Similar cases were reported in the early 20 th century French psychiatric literature [2], and several case reports of Capgras syndrome or related phenomena have appeared over the past 60 years [2–8]. Conceptually related phenomena [3] include the 19 th century phenomenon of Personenverwechslung (mistaken identity) with a pervasive sense that another person is not whom he appears to be [4,9,10].…”

“…Abnormal self-awareness or coenesthesis and associated derealization and depersonalization may be key factors in the pathogenesis of Capgras phenomenon [3–8, 23,66–68]. At the onset of psychosis, coenesthetic disturbances often are experienced as subjective malaise and uneasiness.…”

Capgras Syndrome with Pregnant Woman: A Case Report and Literature Review

“…With regard to depersonalization, many authors have pointed out that Capgras syndrome is associated derealization and depersonalization may be key factors in the pathogenesis of Capgras phenomenon [5,9,[38][39][40][41]. Depersonalization is one of the five major dissociative disorders and defined as -experiences of unreality, detachment, or being an outside observer with respect to one's thoughts, feelings, sensations, body, or actions‖ (DSM-5, American Psychiatric Association 2013) [42].…”

Otherness in Arundhati Roy’s “The Ministry of Utmost Happiness”

“…Thibierge & Morin, (2010) notes, "that there is a fundamental flaw in the perception or image dimensions, -upholding an image or a meaning always turns out to be precarious and under threat This is why, in psychosisregardless of the apparent solidity of certain delusional edifices, where there is an attempt to suture this fault-a complete collapse of the subject's imagery coordinates is always liable to occur, that is, a complete collapse of what we call recognition." (Thibierge & Morin, 2010). Levi-Strauss (1992) asserts that throughout human history, two strategies have been applied to deal with others, deviants, foreigners, or strangers.…”