Event Combination
The author of this paper, "Blank" translated the article and delivered it to the [EPS Psychoanalytic Society] for a fee, which was rejected by the Editorial Committee on the following grounds
The following is an article translated by the author "Blank"
"The type of anxiety that grows in neuroses and psychosis."
Carmen Gallano
My interest in this subject is not only clinical, but it is also driven by the difficulties of a new type of patient who enters into analysis and looks forward to getting rid of anxiety. These patients do not feel that their anxiety is an emotion that points to their hidden existence. Anxiety does not open them to unconsciousness, but rather takes the form of a non-subjective experience that drowns them to the point where they no longer realize what role they play in their own situation.
Psychiatry is not in itself the cure for anxiety, but it is the only way to defuse neurotic anxiety. However, the subject needs to be able to express his anxiety in the analytical transfer and in the connection with the big Other, otherwise psychoanalytic treatment of neurosis will not work. Why? Because anxiety is the way to approach the failure of illusions. Thus, in our psychoanalysis, we tend to view anxiety as a healthy function that alerts the subjects who want to continue sleeping in the embrace of the principle of happiness. However, the "useful" aspect of anxiety is also counterproductive: anxiety affects the subject and reminds him of his internal conflict, that is, his separation from his enjoyment; anxiety, on the other hand, compels him to face an ambiguous and disturbing piece of material presence, which effectively destroys him and prevents him from naming the causes and reasons for the situation.
Freud's work was also inspired by his interest in anxiety neurosis - he noticed that their sexual function was impaired. Before the discovery of unconsciousness, he had pointed out that "an anxious expectation is the core symptom of a nervous disorder". He then modified his theory to the point where he no longer thought that sexual power would be directly turned into anxiety. We can read about it in The New Theory of Psychoanalysis. His 1933 lecture concluded: "There is a dual origin of anxiety - on the one hand, as a direct consequence of a traumatic moment and, on the other hand, as a signal that this moment will be repeated". I point out this point in Freudian theory because here Freud no longer links anxiety to father, but rather to trauma.
In the seminar R.S.I. (75.5.13), Lacan presented anxiety as a "name for reality". Anxiety is a direct link to unimaginable things. A few years ago at the tenth seminar, he said that anxiety was "the only emotion that doesn't lie." Here, Lacan links his story to Freud's late theory. He linked anxiety to the hole in the other, which was treated as "the desire of the other". However, during this seminar, Lacan also looked at an issue that Freud had not explored, i.e., where anxiety coincided with illusions.
Fantasies can accommodate the ideal image that is missing, while anxiety calls up the objet petit a - a real remaining enjoyment that cannot be solved by mirrors. The object of illusiona is undoubtedly invisible and has always been ignored by the subject. Fantasies cover a real curtain, and the emergence of various forms of anxiety shows that the function of imagination covers a real failure.
In his unpublished seminar, Anxious (63.1.30), Lacan restated Freud's description of "the dual origin of anxiety". Lacan divides anxiety into two words
1) "On the one hand, it is true; because anxiety is a response to the dangers of the first, to the absolute misery of the insuperable helplessness (Hilflosigkeit) that came to the world."
2) "On the other hand, it will then be self-absorbed as a much less dangerous signal." This "lighter danger" is simply a danger in the case of a nervous disorder that is simply a "graved desire" (which Lacan borrowed from Jones). Thus, "the defence of the subject of a nervous disorder is not directed at anxiety, but at things that signal anxiety". Lacan points out that anxiety is not a missing signal from the imagination, it is not a signal from a single edge. Since 1962, Lacan has considered anxiety to be a sign of a fundamental cutting in the main structure, which creates the double edge of the objet petit a (the cutting line in figure 8).
Thus, the former refers to anxiety as a helplessness (Hilflosigkeit), while the latter refers to anxiety as an expectation (Erwartung, anticipation, expectation). The host [host] (objet petit a), which was originally located there, was caught up in a web of opportunism (the fabric of illusions) and became hostile [hostile]. It can mean the world in which those who speak are known, and illusions are created to create an acceptable "realism". But when it comes to opening the door to the real world, anxiety becomes apparent and the world becomes an unknown environment. We read from the seminar of 19 December 1962: "This cut is inconceivable without anxiety". So it's anxiety that makes things unpredictable.
As we can see during the tenth seminar, castration, as a cut that separates the body from the enjoyment of pleasure, is not caused by the actions of a father, but by language. This is a clearer indication of the health utility of anxiety: especially where the meaning of castration of the penis does not occur, anxiety is the only emotion that can make castration - the division of the subject in practice - conceivable. In this workshop, Lacan identified two models of objects at the dual edgea of the cut. The following three diagrams show how it was presented in two different workshops
1) Seminar of 21 November 1962
Object a = remnant of the main construction. "The only evidence of the opposite sex of the big Other."
Object a = lost from the subject, unconscious from the subject, removed from the subject and excluded from the word world.
2) Seminar of 6 March 1963
a = cause of desire, behind the subject, ahead of him. It's the thing that drives the subject, pushes him, brings desire.
a... /... a slinging a
a = Separated from the bar A, still closely related to the absence of the Big Other, which is a remnant of pleasure and which can appear in the Fantasy as the missing of the Big Other.
Thus, anxiety is not simply a missing emotional effect of the big Other. Caves in symbolic circles do not necessarily in themselves give rise to anxiety; this is confirmed by the subject of the disease. Anxiety is the feeling of the desire of the big Other - the feeling that the big Other desire something, not nothing. Structurally, this "something" is the existence of the enjoyment that the subject has been subjected to by force. To illustrate this point, we can use a reversal, a distortion in figure (3) to indicate the double edge of the creation of the objet petit a. I do not intend to take up the architecture here, which is too complicated for this paper. I will use what I think is easier, that is, Lacan's support in the first session of the seminar, La Logique du Fantasme.
It would be helpful to present this reversal and distortion on one plane, which is linked to two operations, i.e. the illusion of alienation and separation. The intersection between strangling S and strangling A created the position of the objet petit a and created a gap left by a loss of enjoyment. At the gap, the subject of the thrust can be used as a more powerful carrier.
Fantasy alienation connects the subject with the Big Other, and this is achieved through the object of the drive and the idea that "he lacks the object among the Big Other". As a result, the subject feels in itself the absence of the subject and the desire to appear in the sphere of the larger others. The typical neurotic anxiety is therefore an alienated anxiety associated with the desire of the big Other.
Fantasy separation places cutting between the object and the Big Other and tries to show that the subject can only appear among the Big Other by cutting it off and becoming its equivalent. In my opinion, based on my clinical experience, the new form of anxiety in the capitalist civilization is mainly the separation of anxiety, because ties with the big Other are not so strong - the only link provided by capitalism is one between cynical individualists and objects.
The anxiety of depression.
So far, I've talked about a few points in Lacan's teaching in order to position myself. Next, I want to talk about anxiety in depression. I haven't examined this before, but I've treated several cases of depression for years as a psychiatrist. I've been searching psychoanalytic literature for material on this subject. The result is: not much, but I can recommend an article by Christian Vereecken.
Frecin noted that Jules Cotard noted the idea of immortality and eternity in the form of depression. He also pointed out that the part of Burton's Anatomy of Melancholy devoted to love's depression (where Burton used the phrase "heroe love" or "heroey depression") showed the anger of depression.
I also saw some interesting clinical observations from Tellenbach. He spoke of the patient ' s pre-psychotic depression, marked by feelings of despair. Terenbach didn't really talk about anxiety. But in psychoanalytic clinics, we must distinguish between despair and anxiety. Despair is the emotional effect of an insoluble conflict. When a mental illness had to make every effort to sacrifice itself in order to complete a violent ideal, he would face the futility of his attempts. When failure became inevitable, he felt profound despair. Depression is caused by a real loss that profoundly threatens the existence of the subject and his efforts to maintain himself in a symbolic order. The anxiety of depression can appear in a state of physical exasperation and fury, sometimes as a cry. Anxieties mark the boundary between imminent destruction and indeed destruction. As long as the sad subjects cannot accept the impossibility of the object of the reservation (which may be the object of love or anything good), they remain in anxiety.
Following Lacan's logic, can we position depression as something relative to anxiety, as Freud did in draft E? In my view, a double edge of the intersection has been created to locate the objet petit a. In its dynamic activities, we can take note of both opening and closing (a "pulse"). This can be expressed as
1) Declares the brink of the beginning of depression. This cutting is experienced as a pure pain of existence and is the pain of bleeding in the main psychological life. The subject experienced the reason for his separation from himself - he lost the object of his desire. Pain comes before anxiety. The pain of depression is experienced as a psychological gap, pushed into a black hole by the lethal effects that can be pointed at.
2) The edge of anxiety. Slitting is experienced as a total helplessness, with two orientations
On the one hand, the objet petit a was left unattended in the domain of the big Other. It's a pure condensation of pleasure that disturbs the body. It cannot be accepted by any of the big Other, nor can it be simplified by the balance of the principles of happiness.
The other side, helpless, felt that no other person could respond to that enjoyment, outside the subject, but was forced to present it. This is the moment when nobody can respond. There's no vehicle - the English expression here is accurate.
"Homelike love" is fundamentally pathological, because it aspires to enjoy and to establish ties with the (fundamentally absent) big Other. Suicide may be the only solution that spares the lovers the objects that cause the big Other to be lost, and separates him from deadly tyranny. The subjects threw themselves into nothing, freed themselves from the deadly actions of words and freed the big Other from the humiliation he/she caused. When he committed himself heroically, he acted in the true world, and that was the most repulsive of nerves; he sacrificed his castration to ensure the enjoyment of the big Other.
As the psychiatrist Jules Kotal has pointed out, anxiety is a manifestation of the positive identity of the subject: identity of the immortality of Ebido, which is an area of immutability that always escapes the deadly effects of language. Perhaps one can regard the anxiety of the melancholy as the last hero of our civilization - a civilization that no longer has a hero's place, because those who fought to defend the laws of desire are now excluded from capitalist discourse.
But Burton's old love hero can no longer be an honorable warrior. The ideal has fallen. He is simply enjoying his own true proof as "what is absolute love". The position of the melancholy was extremely humiliating: the idealization of lost objects outweighed the value of any narcissistic image. With the expectation that at least one mark will be given to name the inexhaustible existence of pleasure, and the cry of despair for the big Other, it is experienced as the obscure will of the big Other to destroy the subjects. There is no doubt that the love of depression is a love of anxiety and pain, and that feelings of unease and helplessness are immersed in black and a bright black.
Sometimes we find an absolute love in schizophrenia. But it's different from the black absolute love of depression. I would say that where schizophrenia is, absolute love turns love into red. The anxiety felt in the body was a great excitement. It's hot red, but no helpless black. The difference between the subject of depression and the subject of schizophrenia is that schizophrenia does not identify with the world ' s void, the real cause of the absence of the big Other, but rather with the object of enjoyment that is not separated from the body. Therefore, the anxiety of schizophrenics is not a heroic love.
It may also be interesting to look at the similarities between melancholy heroic love and radical female love. Of course, love today is no longer the kind of love that was respected in the 17th century. But can a woman's love not be historical, or is it separate from all history? The absolute version of female pleasure and love is not psychotic, but the love of a woman is also a crazy love. The only thing that it shares with mental illness is that women ' s enjoyment cannot be fully tamed by symbolic law. Such a different enjoyment is complementary to the enjoyment of the penis, and it has nothing to do with it. And she's not the object of anxiety. It was experienced as an absolute joy. However, this destructive joy brings anxiety, as it is experienced in complete isolation, precisely where the big Other are missing and in the abyss. The only response that the subject can find is love, an absolute love calling for the big Other who are not present. Without a response from the big Other, she would be swallowed up by pain and anxiety.
As long as the woman is attached to an unrealistic desire for love, she is prone to depression. When she is completely attached to a big other person who is not present - a man who is seen as her God - her suffering is proportional to the extent of her love.
Perhaps one would say that in our civilization, which only provides objects of consumption with attachment, true heroism is the love of women (which will undoubtedly appear from outside history). In my view, however, this love is a silent heroism, which is destined to exist only outside the context of society: In this silence, women only consume themselves. It does not produce anything that works for others. The love letters and love poems written by women in mysterious ecstasy - with a strong sense of sadness - reveal the true face of women's love, which is a pretext for excessive enjoyment. It does not convey anything in the realm of knowledge. The crazy love of a "real woman" is indeed a way to escape the capitalism, but it is not really subversive, because it is unbearable for herself and for the man whom she has been godized, and has not created anything valuable in the realm of desire.
The value of anxiety in schizophrenia.
On the opposite side of women ' s anxiety, which is closely linked to the threat of loss of love, we can see the anxiety of schizophrenic subjects. Schizophrenia anxiety is an example of mental anxiety. Paranoia alleviates its own confusion in the face of the loopholes of the big Other. His belief in his delusional meaning has inspired hostility and hatred towards the big Other, but it is also an effective exit from anxiety.
And schizophrenics have not found an effective safety net in the name of their choice, because each finger is ambiguous and is per se deceptive. The hole of the big Other has always been a meaningless hole. In the absence of an illusion barrier, the objet petit a is closer to his body and appears close to the presence of the large others, who have become a carrier of unknown will, which lies outside all laws.
When anxiety emerged, schizophrenics felt that they were nothing more than "physical things", separate from his image. The anxiety of the schizophrenic patient was disturbing, as he felt that he did not have his own body, which did not belong to him. He felt his life abandoned to his body, while his body was handed over to the strange return of pleasure. As one of my patients once said, "The loss of one's life is not the same as death. I lost my life and I couldn't do anything. I've been reduced to the slurry of the body -- only flesh and blood, with thought."
Many schizophrenic patients have confirmed the value of anxiety for health, because it is precisely this feeling that makes it conceivable that the fragmentation that separates the subject from the Real, which is effective because of the role of the language. In a state of soberness, he can experience what he is as a subject, distinguished from him as a body - as a body, he is either an invisible piece of mud or an unknown form of pleasure. This crack places the subject in his existence. Anxiety is a sign here; it is not a sign of self, but a sign of language cutting off pleasure. The division of the subject appears in the real world, where pleasure breaks into pieces. This is the driving force behind the anxiety of the disease. Anxiety warns schizophrenia patients of an imminent risk: He will soon be deposed as a subject, and will soon become a part of the great ones.
I have a schizophrenic patient, who is always very upset when he encounters a woman, who describes the object that worries him in a dream: "Some kind of octopus whose tentacles wave around a hole similar to a uterus, which is accompanied by a strong suction". As he was about to be caught by this strange mouth, he woke up and was very anxious. He said that his anxiety was protecting his things in the face of a woman, which was an unknown dangerous signal carried by a woman. He himself could not link the image of his nightmare to the trajectory of his personal history, even to the unsatisfied greed of his mother, who rejected her husband and turned the child into an accessory she could hold. I had to build this connection for him, which relieved him; he was less anxious after that.
Another patient told me, "I'm not afraid of fear per se. Anxiety saved me. It's a reference to keep me from going crazy." We can also read a wonderful testimony about it in the book Libro do Desasossego in Pessoa, where he describes his sobering state.
To further explore the function of anxiety in schizophrenia, I would like to point out two different forms of anxiety. The first can be described as healthy schizophrenia anxiety: it can be the primary trigger that leads to the production of mental illness. As a result, anxiety points to the division of the subject as an internal emotion, indicating the separation of the body from pleasure. It told the subject that he had not disappeared, even though he was on the edge of an endless interval, free of a second finger and without any S2. We thus express it
The position of the Big Other, the second pointer, is an endless hole. The subject ' s identity has been reduced to a pure, infinity and his value has been reduced to approximately 0 (1/infinite =0).
Anxiety can therefore be a healthy emotion, as it marks a double separation from the real unbounded S1, and from the joy of broken and unstable fragments (in a hole in a symbolic boundary outside the body). The first patient I quoted earlier said, "Suddenly, the world is dark, and I see an endless gray fog through a horizontal black line. Now I can't get myself into anything - focusing on one thing means losing everything else. There's a saying that people who try to sit in the middle of two chairs fall to the ground. I'm nothing. One trick is to create a psychological hole to escape reality. This would rule out suicide and accommodate a certain degree of madness. I must use my mind as a last refuge."
I have heard from many schizophrenics how anxiety prompts them to raise the finger in their minds, and words appear as unexpected sentences. Those in the analysis are guided by anxiety and contact with this special, big man who is ready to listen to them. Anxiety can open up schizophrenic subjects to a new intellectual discourse where they can remain sober and enjoy their inventions. They either give form to words that are not said or produce an art object. As long as they are busy with this kind of mental illness, they can avoid the problem of sinking in the hole and avoid the path of action.
Pessoa tells us how troubled experiences inspire inspiration and madness in writing, in which he was transferred outside of himself. "Something" is written, and it's not himself, because he has no identity at this moment. The writing created another identity for him: another heteronymus. Words came suddenly (though not without effort) and took a place in the hole of S2. This text can condensate the limit and free him from anxiety. He may thus hang on to the endless identity created by his numerous writings.
On the other hand, we should also take into account another anxiety of schizophrenia, which is directly related to the enjoyment of the irregular return of the body. It is felt as a non-subjective anxiety, not psychological, but physical. This anxiety is expressed by crying, howling, screaming or physical excitement. At the end of the tenth seminar, Lacan said, "This is the first demonstration of anxiety, it comes from something that is about to become the subject. He will exist, he will not be there." Later in the 11th Seminar, he described: "... a fundamental node, where demands and driving forces are combined, a formula that is expressed as a driving force, i.e. $ D, which can be called crying". In another place, Lacan also stressed that Shreb's "howing miracles" had nothing to do with anything.
This second type of anxiety is the signal of the cutting of the force into the body, which has been restored as a real link to pleasure. The subject felt that he had no identity, and he disappeared and appeared on the borders of his body, which could not be separated from the other. The enjoyment of the big Other seems to be the same as his return. It is a delusional translation that another person is invading him and enjoying his body.
This anxiety marks the return of the enjoyable fragments condensed around a hole in the body, as well as the return of the driving force in the physical form of the organism, which appears in the body as a hole or as a piece of meat. This anxiety is a problem of suspicion, and it is of little use to the subject, as it does not place the subject, but merely points to the actual cutting. It brings a painful torn into the body. I would say that it is a tear without tears, because tears are the symbol of the subject - the symbol of a slinged subject affected by painful experience. In short, in the case of schizophrenia, the main experience of anxiety is placed in the place, while the mere cry from the body removes the subject and destroys him.
In English, the same "cry" can express these two different meanings: the mental cry excludes the subject and the "crying" can show the subject. Another schizophrenic patient told me: "Before he went mad, he was anxious inside, he loved outside. And now, because love is inside, I am at the centre of an empty world, and anxiety is outside me. When I screamed, it wasn't me, it was something else that broke into my body". For many years, the patient has repeatedly resorted to violent and destructive acts - mainly suicide-out-of-life, or aggressive interventions against her parents (passages à l'acte). Both forms of action, which are driven by anxiety, are direct reactions, indicating the absence of the subject in the hole of the Big Other (an actification), or the presence of the object whose object has been reduced by the Big Other (an input action).
Sometimes, when committed to action - to kill others - mental patients kill themselves immediately. Some who were previously seen as "normal" may also take such action. This situation is the most dangerous, and they cannot lead to psychiatric production, which alone offers a little hope to the subject.
Nervous anxiety in capitalism today.
After a long discussion of the various forms of mental anxiety, I would like to address the type of anxiety that is most prevalent today, both epidemiology and coercive neurosis.
Of course, the classic form of nervous anxiety disguised under illusions has not disappeared. In our clinical experience, we have noticed that the illusion of neurosis is the way in which subjects are used to disguise and cover real anxiety. The classic neurotic anxiety is an anxiety expectation (erwartung) in a repetitive organization, where the hypothetical dangerous situation is framed in the screen of illusions. Fantasy leads anxiety to fear and allows anxiety to be transformed into neurotic symptoms. The subject of a nervous disorder breeds his fears to justify his defence and recusal.
A relatively new form of neurotic anxiety is the sudden emergence of anxiety, which the subject cannot associate with any appearance in his mind, and which is independent of unconscious knowledge and of the desire of the larger. This type of anxiety is usually triggered by the capitalist discourse in which the subject is involved, because our civilization designates the object of the market as the cause of desire. Women are advised to take care of their bodies - being a woman is reduced to being a "pretty form", competing in the market and entrapment. Men are forced to possess a positive force to prove that they are above the desires of the big Other. They must therefore also take care of their bodies, commit themselves to body plasticization and be "viable". In sudden moments of anxiety, the subject has lost either the image of his protection in fantasy or the power.
First, let us look at the most common form of anxiety in today's ailments - anxiety that may not be accompanied by transversal symptoms. Symptom is a phrase that exposes the way the master order works. And today's functioning capitalist discourse has resulted in the breakdown of the disease, leaving it in a new sense of helplessness. She can't find the support of her own desire with the big Other. She is still "identified in the absence" and, as a result of the disconnect between social relations, she is numb and inactive. The opposite of this "inactivity" is the rebellion of the objet petit a, which suddenly appears in the situation as objet petit a driving force close to the body.
As a result, anxiety is a feeling of becoming about a simple body, a non-subjective body. Action is also often used to circumvent the dominant experience of anxiety: hunger, alcohol or drug abuse. People with hunger disorder do not allow themselves time to feel anxious. Freud described "hunger" in an anxiety nervous disorder as "anxiety equivalent" and a "preliminary anxiety attack".
In every case that I have treated, this non-subjective form of anxiety, the return of the subject of this drive and the capture of the physical and mental state of the person, are caused by the avoidance of sexual problems. These girls don't want to know anything about physical connections. They avoid placing themselves in the same gender differences and refuse to regard themselves as sexualized bodies determined by the desire for castration, or those living in a sexual desire. Capitalist rhetoric further contributes to the exclusion of sexuality by reimposing the body as an image or as a closed enjoyment, linked only to other bodies as mere objects of consumption. As a result, when the girl who suffers from the disease feels that she has lost her penis to a man, the problems of love and desire are buried or rejected. However, the main cause of the disease is not only anxiety in the face of the absence of the big Other, but also anxiety when she is about to become objet petit a man's enjoyment - she cannot allow herself to be reduced to that extent.
Let us say a few words about panic attacks, which are so common in today ' s coercive neurosis that they tend to lead to some kind of investment that avoids anxiety. Coercive neurosis is also affected by capitalist discourse. They hold their dicks tightly in order to maintain themselves in the face of the demands of the big Other. Like Lacan in Subversion of the Subject It states that their objects of enjoyment must be wrapped up in the image of a man, and by "emphasizing the improbability of the disappearance of the subject" they shape their illusions. As long as he continues to deny the desire of the big Other, coercion risks falling into a traumatic situation - - The desire of the big Other appeared unexpectedly in the form of openness to pleasure, reducing the existence of subjects to a tool for the big Other.
At the moment when he suddenly felt he was disappearing and losing his power (because the desires of the big Other could not be filled and concealed by the penis), he could not continue to hide behind the fingertips. Lacan had pointed out that anxiety arose when anxiety and embarrassment converged on the subject. The fear of coercion is a sudden feeling of helplessness and a sense of death. It could even be mistaken for a heart attack. The fall of the penis shows that symbolic order begins to claim "one pound" of meat that belongs to it. (In our capitalist order, "Pounds sterling [head]" is the object with which coercion is often dealt and the main measure of its value.
The term "acts of terror" was proposed by DSM IV, which referred only to the sudden anxiety of a neurosis, and they experienced a certain loss of self- "normal" positive. But it is important to distinguish between neurological panic and general human terror - the latter when there is a real threat to the life of the subject.
The anxiety, in its very form, is related to the unique existence of each person - When he emerges as a subject, he will inevitably create a hole in the world. It cannot be excluded from psychological and physical life. And psychoanalytic experience tells us that anxiety is the only emotion that does not lie. Here, perhaps I can conclude by saying that when the subject experiences symbolic access, it is anxiety; when he experiences immediate danger of being destroyed, it is shock.
Our so-called human environment has always caused anxiety and panic. However, in the form of capitalism that currently dominates our world, human beings are drawn into a vortex in which the masters, with their finger-pointing disorder, trap their subjects into a mad race, driven by the threat of loss, will eventually lead to a greater loss. Our distorted capitalist world forces us into a new sense of helplessness, as we are guided to feed only from the objects offered by the market, which we have voluntarily become slaves.
The irony of our capitalist "democratic" is that, when they claim freedom to think and choose an arbitrary mode of enjoyment, they only provide the subject with a narrow space for survival, provided by an uncertainty that never knows whether others will benefit us or lose us. Social life has been constructed as a costly performance that attracts the image of a passive viewer by obfuscating "special effects". If we are to be worthy, we must "on screen". Political and cultural discourse is only a script that has been prepared indifferently for different contexts, based on current commercial interests. Our world is a huge commercial performance...
How can contemporary subjects find space for desire in this giant supermarket? What are the hopes of psychoanalysis for unconscious experiences? Can analysts' desires operate by inviting the subject through the screen? None of the big Other can answer. As the first mental patient I quoted said when she was extremely upset
"There is a hole in the scenery of the gray fog, and it is my potential to disappear. What can be done is to create another hole where each of us can decide to include or exclude our internal realities."
Editor
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