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Read through the most famous quotes by topic #psychoanalysis
Why we ask questions: Questions are the basis of human freedom. Our mind, as a part of our self experience, is curious and always challenging that part of us that can think about the essence of things. We interpret our lives all the time - with unconscious deep conceptualization - and these conceptualization raise questions. Why did I feel the way I felt yesterday when I spoke with X? What is the meaning of my answer? Why I chose to spend time in X's company and not Y's? And how it changed my attitude toward Y? (Interesting paragraph I translated from the Hebrew edition) ↗
In conscious life, we achieve some sense of ourselves as reasonably unified, coherent selves, and without this action would be impossible. But all this is merely at the ‘imaginary’ level of the ego, which is no more than the tip of the iceberg of the human subject known to psychoanalysis. The ego is function or effect of a subject which is always dispersed, never identical with itself, strung out along the chains of the discourses which constitute it. There is a radical split between these two levels of being — a gap most dramatically exemplified by the act of referring to myself in a sentence. When I say ‘Tomorrow I will mow the lawn,’ the ‘I’ which I pronounce is an immediately intelligible, fairly stable point of reference which belies the murky depths of the ‘I’ which does the pronouncing. The former ‘I’ is known to linguistic theory as the ‘subject of the enunciation’, the topic designated by my sentence; the latter ‘I’, the one who speaks the sentence, is the ‘subject of the enunciating’, the subject of the actual act of speaking. In the process of speaking and writing, these two ‘I’s’ seem to achieve a rough sort of unity; but this unity is of an imaginary kind. The ‘subject of the enunciating’, the actual speaking, writing human person, can never represent himself or herself fully in what is said: there is no sign which will, so to speak, sum up my entire being. I can only designate myself in language by a convenient pronoun. The pronoun ‘I’ stands in for the ever-elusive subject, which will always slip through the nets of any particular piece of language; and this is equivalent to saying that I cannot ‘mean’ and ‘be’ simultaneously. To make this point, Lacan boldly rewrites Descartes’s ‘I think, therefore I am’ as: ‘I am not where I think, and I think where I am not. ↗
If Freud turns to literature to describe traumatic experience, it is because literature, like psychoanalysis, is interested in the complex relation between knowing and not knowing, and it is at this specific point at which knowing and not knowing intersect that the psychoanalytic theory of traumatic experience and the language of literature meet. ↗
I've always thought that Freud's theory of penis envy was fairly ridiculous -- but I'm absolutely certain that if you put a piece of bread in your mouth and suck on it you'll go to heaven. ↗
To find a mountain path all by oneself gives a greater feeling of strength than to take a path that is shown. ↗
In psychoanalytical theory there is a phenomenon called transference. The therapist becomes a blank screen, onto which the patient projects some incident or feeling that began in childhood... it would not be a far reach for someone to look at my feelings for Jess and assume that, in the context of our relationship as tutor and pupil, I am not in love. I'm just in transference. ↗
Ljubav se stalno menja zato što se mi stalno menjamo. Stoga romantična ljubav, sama po sebi, donosi nestabilnost. Čini nas nezadovoljnim onim što imamo time što nas uvek usmerava ka nečemu što ne posedujemo u potpunosti, ili posedujemo u nedovoljnoj meri, ili pak u čije smo posedovanje suviše sigurni. ↗
