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| − | MEMORIES
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| − | For psychoanalysis, memories are conscious representations of the past suspected of being, at least in part, illusory. The fact is that conscious memories or recollections may conceal unconscious ones, even if the ego accepts them at face value and finds comfort therein. In his early work Freud spoke of "unconscious memories," but he later replaced this term with "memory traces.
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| − | In Freud's initial work on the theory of neuroses (1894-96), "memories were pathogenic reminiscences of traumatic seduction; subsequently the memories of...
| + | ==Jacques Lacan== |
| | + | The term "[[memory]]" is used in two different ways in [[Lacan]]'s [[Works of Jacques Lacan|work]]. |
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| − | MEMORY
| + | ==Symbolic Order== |
| − | If one views memory as the ability to retain and recall past states of consciousness, then psychoanalysis has played a considerable role in its delineation. But in terms of memory theory considered more broadly, its significance is much more modest. Freud approached memory from three perspectives. In terms of neurology, his contributions were original but limited. From the standpoint of psychology, he added to the pre-existing framework. Finally, in creating the psychoanalytic perspective, Freud essentially reworked views that had been...
| + | In the 1950s, [[memory]] is [[understood]] as a phenomenon of the [[symbolic order]], related to the [[signifying chain]]. |
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| | + | ==Recollection== |
| | + | It is related to the [[concepts]] of [[remembering]] and [[recollection]], and opposed to [[imaginary]] [[reminiscence]]. |
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| | + | ==Biology and Psychology== |
| | + | [[Lacan]] makes it clear that his [[concept]] of [[memory]] is not a [[biological]] or [[psychology|psychological]] one. |
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| − | ==enotes==
| + | <blockquote>"The memory which interests psychoanalysis is quite distinct from what psychologists [[speak]] of when they display its [[mechanism]] to us in an animate [[being]] in an experiment."<ref>{{S3}} p.152</ref></blockquote> |
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| − | If one views memory as the ability to retain and recall past states of consciousness, then psychoanalysis has played a considerable role in its delineation. But in terms of memory theory considered more broadly, its significance is much more modest. Freud approached memory from three perspectives. In terms of neurology, his contributions were original but limited. From the standpoint of psychology, he added to the pre-existing framework. Finally, in creating the psychoanalytic perspective, Freud essentially reworked views that had been extensively discussed in philosophy, literature, and scientific research.
| + | ==Symbolic History of the Subject== |
| | + | For [[psychoanalysis]], [[memory]] is the [[symbolic]] [[history]] of the [[subject]], a [[chain]] of [[signifier]]s linked up together, a "signifying articulation."<ref>{{S7}} p.223</ref> |
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| − | In 1891 Freud's On Aphasia: A Critical Study (1891b) proposed a solution to the problem of memory retrieval and disorders of memory, which was much discussed at the end of the nineteenth century following the discoveries of Paul Broca. Freud did not take sides in the dispute between Broca, who localized language function to a specific cerebral area, and Carl Wernicke, who developed the functional concept of conduction aphasia. Freud's solution, which resembled the one that Henri Bergson adopted five years later in Matter and Memory, could serve as the basis for a dialogue between neurology and philosophy. But the 1891 text is a pre-psychoanalytic work.
| + | Something is [[memory|memorable]] and [[memory|memorized]] only when it is "registered in the signifying chain."<ref>{{S7}} p. 212</ref> |
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| − | Freud's second, psychological perspective finds him apparently subscribing to the theory of memory traces. Already expressed in its major outlines in Plato's Theatetus, this theory was commonplace in the nineteenth century, when the vogue for scientific materialism made it seem self-evident (although spiritualists also accepted it). In this sense Freud is close to his contemporary, Théodule Ribot, but for Freud the theory of memory traces assumed a specific form intended to account for the role the unconscious plays in remembering. This led to Freud's Project for a Scientific Psychology of 1895 (1950c [1895]) and the best expression of the doctrine, in chapter 7 of The Interpretation of Dreams (1900a). The "Mystic Writing Pad" (1925a) represents an attempt to provide the theory of memory traces and process of memory retrieval with a metaphor suitable for psychoanalysis. But in these texts, Freud was concerned to place facts revealed by psychoanalysis within the framework of conventional psychological theory; he made no effort to create a new "theory of memory."
| + | In this [[sense]], the [[unconscious]] is a sort of [[memory]],<ref>{{S3}} p. 155</ref> since "what we teach the subject to recognize as his unconscious is his history."<ref>{{E}} p. 52</ref> |
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| − | Much more familiar (and often wrongly considered as the specific psychoanalytic contribution to problems of memory) is the third perspective, involving the alleviation of pathological symptoms by recalling forgotten traumata. Freud himself did a great deal to promote this point of view through the significance he attached in numerous of his writings to Josef Breuer's treatment of Anna O. Too common is the impression that the famous formula "hysterics suffer mainly from reminiscences" (Studies on Hysteria, 1895d, p. 7) expresses the most fundamental idea in psychoanalysis.
| + | ==Psychoanalysis== |
| | + | The phenomena associated with [[memory]] which most interest the [[analyst]] are those moments when something goes wrong with [[memory]], when the [[subject]] cannot [[recollection|recall]] a part of his [[history]]. |
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| − | There is no question that the idea of recollection constitutes an essential part of psychoanalytic therapy, and to think otherwise is to betray Freud in a fundamental way. Serge Viderman's claim in La Construction de l'espace analytique (1970) that the search for lost memories is one of Freud's youthful illusions to be replaced, in analysis, with co-constructions of subjectivity, is simply an attempt to employ non-analytic therapy, proposed in the past by such authors as Karen Horney. Until the end of his life Freud remained attached to this model: trauma / repression / forgetting / symptom / remembering / healing. In 1937, in "Analysis Terminable and Interminable," he went so far as to say that, like hysterics, psychotics also suffer from reminiscences, implying that certain delusional representations were, in fact, the reappearance in consciousness of past experiences unrecognized as such. Between Anna O. and this late text, Freud's entire body of work is sprinkled with thoughts along these lines. In "Remembering, Repeating and Working-Through" (1914g), for example, he resolved the conflict between impossible access to memory and the sterility of repetition through the introduction of what he called "working through" (Durcharbeitung). Further proof is found in his "A Disturbance of Memory on the Acropolis" (1936a), in which Freud displaces the memory trauma (thinking the Acropolis did not exist) onto another type of fact (fear of surpassing the father). The "search for lost time," the attempt to alleviate repression that has produced a failure of memory and the associated symptom, is one of the major themes of Freudian psychoanalysis. However, reservations are in order regarding its originality and theoretical scope.
| + | It is the fact that he can forget, that a [[signifier]] can be elided from the [[signifying chain]], that makes the [[psychoanalytic]] [[subject]] distinctive.<ref>{{S7}} p.224</ref> |
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| − | Even though Freud often felt that the cure for hysterical symptoms through recollection of repressed traumatic memories could be presented as a revolutionary discovery, such figures as Janet and other late nineteenth-century psychotherapists viewed the idea and even the method as commonplace. The idea can even be traced back much further. For example, in a letter to Pierre Chanut, dated June 6, 1647, René Descartes recounts that his penchant for girls with a squint came to an end with his recollection of a childhood memory. Descartes's interest in such women may not have been a true hysterical symptom, but the link between current behavior and its origin in the past is indicated along with all the characteristics (forgetting, unconsciousness, healing through remembrance) that Freud would later employ. Much earlier, Plato, in the Phaedrus, interpreted the process of falling in love in a similar manner. In short, there is no end to the number of literary, philosophical, and clinical sources for what is often considered the most significant psychoanalytic contribution to the theory of memory.
| + | ==Biology and Psychology== |
| | + | In the 1960s [[Lacan]] reserves the term "[[memory]]" for the [[biological]] or [[physiological]] concept of [[memory]] as an [[organic]] property.<ref>{{Ec}} p. 42</ref> |
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| − | More plausibly, psychoanalysis lent to a certain type of amnesia and memory retrieval an unanticipated practical (therapeutic) scope. Its importance was practical. Although it constitutes an original theoretical point, it does not amount to a global theory such as those developed by philosophers and psychologists. However, it has a good fit with such theories. It works, for example, within the framework that Henri Bergson described and interpreted in Matter and Memory.
| + | It thus no longer designates the [[symbolic]] [[history]] of the [[subject]] which is the concern of [[psychoanalysis]], but something which lies [[outside]] [[psychoanalysis]] altogether. |
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| | ==See Also== | | ==See Also== |
| − | Amnesia; Autohistorization; Character formation; Conscious processes; Day's residues; Deferred action; Dementia; Disavowal; Facilitation; Fantasy, formula of; Forgetting; Historical reality; History and psychoanalysis; Memory; Mnemic trace/memory trace; "Project for a Scientific Psychology, A"; Psychology and psychoanalysis; "Recommendations to Physicians Practicing Psychoanalysis"; Remembering; "Remembering, Repeating and Working-Through"; Reminiscence.
| + | {{See}} |
| − | Bibliography
| + | * [[Biology]] |
| − | | + | * [[Recollection]] |
| − | {{ref}} | + | || |
| − | * Freud, Sigmund. (1891b). On aphasia; A critical study. New York: International Universities Press, 1953. | + | * [[Signifier]] |
| − | * ——. (1900a). The interpretation of dreams. Part I, SE,4: 1-338; Part II, SE, 5; 339-625. | + | * [[Signifying chain]] |
| − | * ——. (1914g). Remembering, repeating and working-through (Further recommendations on the technique of psycho-analysis II). SE, 12: 145-156. | + | || |
| − | * ——. (1925a). A note upon the "mystic writing pad." SE, 19: 225-232. | + | * [[Subject]] |
| − | * ——. (1936a). A disturbance of memory on the Acropolis. SE, 22: 239-248 | + | * [[Symbolic]] |
| − | * ——. (1937c). Analysis terminable and interminable. SE, 23: 209-253 | + | {{Also}} |
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| | + | ==References== |
| | + | <div style="font-size:11px" class="references-small"> |
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| | + | </div> |
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| | + | [[Category:Dictionary]] |
| | [[Category:Psychoanalysis]] | | [[Category:Psychoanalysis]] |
| | + | [[Category:Jacques Lacan]] |
| | + | [[Category:Concepts]] |
| | [[Category:Terms]] | | [[Category:Terms]] |
| − | [[Category:Concepts]]
| + | {{OK}} |
| − | [[Category:Sigmund Freud]]
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| | + | __NOTOC__ |
Jacques Lacan
The term "memory" is used in two different ways in Lacan's work.
Symbolic Order
In the 1950s, memory is understood as a phenomenon of the symbolic order, related to the signifying chain.
Recollection
It is related to the concepts of remembering and recollection, and opposed to imaginary reminiscence.
Biology and Psychology
Lacan makes it clear that his concept of memory is not a biological or psychological one.
"The memory which interests psychoanalysis is quite distinct from what psychologists speak of when they display its mechanism to us in an animate being in an experiment."[1]
Symbolic History of the Subject
For psychoanalysis, memory is the symbolic history of the subject, a chain of signifiers linked up together, a "signifying articulation."[2]
Something is memorable and memorized only when it is "registered in the signifying chain."[3]
In this sense, the unconscious is a sort of memory,[4] since "what we teach the subject to recognize as his unconscious is his history."[5]
Psychoanalysis
The phenomena associated with memory which most interest the analyst are those moments when something goes wrong with memory, when the subject cannot recall a part of his history.
It is the fact that he can forget, that a signifier can be elided from the signifying chain, that makes the psychoanalytic subject distinctive.[6]
Biology and Psychology
In the 1960s Lacan reserves the term "memory" for the biological or physiological concept of memory as an organic property.[7]
It thus no longer designates the symbolic history of the subject which is the concern of psychoanalysis, but something which lies outside psychoanalysis altogether.
See Also
References
- ↑ Lacan, Jacques. The Seminar. Book III. The Psychoses, 1955-56. Trans. Russell Grigg. London: Routledge, 1993. p.152
- ↑ Lacan, Jacques. The Seminar. Book VII. The Ethics of Psychoanalysis, 1959-60. Trans. Dennis Porter. London: Routledge, 1992. p.223
- ↑ Lacan, Jacques. The Seminar. Book VII. The Ethics of Psychoanalysis, 1959-60. Trans. Dennis Porter. London: Routledge, 1992. p. 212
- ↑ Lacan, Jacques. The Seminar. Book III. The Psychoses, 1955-56. Trans. Russell Grigg. London: Routledge, 1993. p. 155
- ↑ Lacan, Jacques. Écrits: A Selection. Trans. Alan Sheridan. London: Tavistock Publications, 1977. p. 52
- ↑ Lacan, Jacques. The Seminar. Book VII. The Ethics of Psychoanalysis, 1959-60. Trans. Dennis Porter. London: Routledge, 1992. p.224
- ↑ Lacan, Jacques. Écrits. Paris: Seuil, 1966. p. 42
