ego ({{Top}}moi) From very early on in his work, Lacan plays on the fact that the]]'' |-|| [[German]]: ''[[Ich{{Bottom}}
=====Jacques Lacan==========''Moi'' and ''Je''=====From [[Works of Jacques Lacan|very early on in his work]], [[Lacan]] plays on the fact that the [[German ]] term which [[Freud ]] uses (''[[Ego|Ich]]'') can be translated into [[French ]] by two[[words]]: ''[[ego|moi]]'' (the usual term which [[French]] [[psychoanalyst]]s use for [[Freud]]'s ''[[ego|Ich]]'') and ''[[ego|je]]''.
words: moi (Thus, for example, in his paper on the [[mirror stage]], [[Lacan]] oscillates between the two [[terms]].<ref>{{L}} "[[The Mirror Stage as Formative of the usual term which French psychoanalysts use for Freud's Ich)Function of the I as Revealed in Psychoanalytic Experience|Le stade du miroir comme formateur de la fonction du Je]]," in {{Ec}} pp. 93-100 ["[[The Mirror Stage as Formative of the Function of the I as Revealed in Psychoanalytic Experience]]", trans. [[Alan Sheridan]], in {{E}} pp. 1-7].</ref>
While it is difficult to discern any systematic [[distinction]] between the two terms in this paper, it is clear that they are not simply used interchangeably, and jein 1956 he is still groping for a way to distinguish clearly between [[them]].<ref>{{S3}} p. This had first been pointed out by the French grammarian, …douard261</ref>
Pichon (see Roudinesco=====Shifter=====It was the publication of [[Jakobson]]'s paper on [[shifter]]s in 1957 that allowed [[Lacan]] to theorise the distinction more clearly; thus, 1986: 301). Thusin 1960, for example[[Lacan]] refers to the ''[[ego|je]]'' as a [[shifter]], in his paper on which designates but does not [[signify]] the [[subject]] of the[[enunciation]].<ref>{{E}} p. 298</ref>
mirror stage, =====Translation=====Most [[English]] translations make [[Lacan oscillates between the two terms (Lacan, 1949)]]'s usage clear by rendering ''[[ego|moi]]'' as "[[ego]]" and ''[[ego|je]]'' as "[[ego|I]]". While it is
difficult =====Ego-Psychology=====When [[Lacan]] uses the [[Latin]] term [[ego]] (the term used to discern any systematic distinction between translate [[Freud]]'s ''[[ego|Ich]]'' in the two terms [[Standard Edition]]), he uses it in thisthe same [[sense]] as the term ''[[moi]]'', but also means it to imply a more direct reference to Anglo-American [[school]]s of [[psychoanalysis]], especially [[ego-psychology]].
paper, it =====Sigmund Freud=====[[Freud]]'s use of the term ''[[ego|Ich]]'' ([[ego]]) is clear that they are not simply used interchangeably, extremely [[complex]] and in 1956 hewent through many developments throughout the course of his [[Works of Sigmund Freud|work]] before coming to denote one of the [[three]] [[agencies]] of the so-called "[[ego|structural model]]" (the [[others]] [[being]] the [[id]] and the [[superego]]).
is still groping for a way =====Two Approaches=====Despite the complexity of [[Freud]]'s formulations on the [[ego]], [[Lacan]] discerns two main approaches to distinguish clearly between them (S3the [[ego]] in [[Freud]]'s [[Works of Sigmund Freud|work]], 261)and points out that they are apparently contradictory. It was
On the publication one hand, in the context of Jakobson's paper the [[theory]] of [[narcissism]], "the ego takes sides against the object", whereas on shifters the [[other]] hand, in 1957 that allowed the context of the so-called "[[ego|structural model]]", "the ego takes sides with the object."<ref>{{L}} "[[Works of Jacques Lacan to|Some Reflections on the Ego]]," ''Int. J. [[Psycho]]-[[Anal]].'', vol. 34, 1953: p. 11</ref>
theorise The former approach places the distinction more clearly; thus, [[ego]] firmly in 1960the [[libido|libidinal economy]] and [[links]] it with the [[pleasure principle]], Lacan refers whereas the latter approach links the [[ego]] to the [[perception]]-[[consciousness]] [[system]] and opposes it to the je as a[[pleasure principle]].
SHIFTER, which designates but does not signify [[Lacan]] claims too that the [[apparent]] [[contradiction]] between these two accounts "[[disappears]] when we free ourselves from a naive conception of the subject reality-[[principle]]."<ref>{{L}} "[[Works of Jacques Lacan|Some Reflections on the enunciationEgo]]," ''Int. J. Psycho-Anal.'', vol. 34, 1953: p. 11</ref>
(EThus the [[reality]] that the [[ego]] mediates with, 298)in the latter account, is in fact made out of the [[pleasure principle]] which the [[ego]] represents in the former account. Most English translations make Lacan's usage clear by rendering moi
as 'ego' and je as 'I'However, it is arguable whether this argument really resolves the contradiction or whether it does not, in effect, simply privilege the former account at the expense of the latter.
When =====Center of the Subject=====[[Lacan uses ]] argues that [[Freud]]'s discovery of the [[unconscious]] removed the Latin term [[ego (]] from the term used central [[position]] to translate Freud's Ichwhich [[philosophy|western philosophy]], at least since [[Descartes]], had traditionally assigned it.
in [[Lacan]] also argues that the Standard Edition), he uses it in proponents of [[ego-psychology]] betrayed [[Freud]]'s radical discovery by relocating the same sense [[ego]] as the term moi, but alsocenter of the [[subject]].
means it In opposition to imply a more direct reference to Anglo-American schools this [[school|school ofthought]], [[Lacan]] maintains that the [[ego]] is not at the center, that the [[ego]] is in fact an [[object]]. '
psychoanalysis, especially EGO-PSYCHOLOGY=====Identification=====The [[ego]] is a [[formation|construction]] which is formed by [[identification]] with the [[specular image]] in the [[Mirror stage]].
Freud's use of =====Alienation=====It is thus the [[place]] where the [[subject]] becomes [[alienate]]d from himself, transforming himself into the term Ich (ego) is extremely complex and went through[[counterpart]].
many developments throughout =====Paranoiac Structure=====This [[alienation]] on which the course of his work before coming [[ego]] is based is [[structure|structurally]] similar to denote[[paranoia]], which is why [[Lacan]] writes that the [[ego]] has a [[paranoiac]] [[structure]].<ref>{{E}} p. 20</ref>
one of =====Imaginary Formation=====The [[ego]] is thus an [[imaginary]] [[formation]], as opposed to the three agencies [[subject]], which is a product of the so-called 'structural model' (the others being[[symbolic]].<ref>{{E}} p. 128</ref>
=====Méconnaissance=====Indeed, the id and [[ego]] is precisely a [[méconnaissance]] of the superego). Despite [[symbolic order]], the complexity seat of Freud's formulations on[[resistance]].
the =====Symptom=====The [[ego, Lacan discerns two main approaches to the ego in Freud's work, and]] is [[structure]]d like a [[symptom]]:
points out that they are apparently contradictory<blockquote>"The ego is [[structured]] exactly like a symptom. On At the one handheart of [[The Subject|the subject]], it is only a privileged symptom, the [[human]] symptom par excellence, in the[[mental]] [[illness]] of man."<ref>{{S1}} p. 16</ref></blockquote>
context =====Analytic Treatment=====[[Lacan]] is therefore totally opposed to the [[idea]], current in [[ego-psychology]], that the [[end of the theory analysis|aim]] of narcissism, '[[psychoanalytic treatment]] is to strengthen the [[ego takes sides against the object',]].
whereas on Since the other hand[[ego]] is "the seat of illlusions", <ref>{{S1}} p. 62</ref> to increase its strength would only succeed in increasing the context of the so-called [[subject]]'structural model',s [[alienation]].
'the =====Resistance=====The [[ego takes sides with ]] is also the object' (Lacansource of [[resistance]] to [[psychoanalytic]] [[treatment]], 1951b: 11)and thus to strengthen it would only increase those [[resistance]]s. The former approach
places Because of its [[imaginary]] fixity, the [[ego firmly in the libidinal economy ]] is [[resistance|resistant]] to all [[subjective]] growth and [[change]], and links it with to the pleasure[[dialectic|dialectical movement]] of [[desire]].
principle, whereas By undermining the latter approach links fixity of the [[ego ]], [[psychoanalytic treatment]] aims to restore the [[dialectic]] of [[desire]] and reinitiate the perception[[being|coming-coninto-being]] of the [[subject]].
sciousness system and opposes it =====Adaptation=====[[Lacan]] is opposed to the [[ego-psychology]] view which takes the [[ego]] of the [[analysand]] to be the ally of the [[analyst]] in the pleasure principle[[treatment]]. Lacan claims too
He also rejects the view that the apparent contradiction between these two accounts 'disappears when[[end of analysis|aim]] of [[psychoanalytic treatment]] is to promote the [[adaptation]] of the [[ego]] to [[reality]].
we free ourselves from a naive conception of the reality=====See Also====={{See}}* [[Adaptation]]* [[Alienation]]* [[Counterpart]]||* [[Ego-principle' (Lacan,psychology]]* [[Enunciation]]* [[Identification]]||* [[Imaginary]]* [[Mirror stage]]* [[Paranoia]]||* [[Resistance]]* [[Shifter]]* [[Specular image]]||* [[Structure]]* [[Subject]]* [[Symptom]]{{Also}}
1951b: 11; see REALITY PRINCIPLE). Thus the reality that the ego mediates with, in the latter account, is in fact made out of the pleasure principle which the ego represents in the former account. However, it is arguable whether this argu- ment really resolves the contradiction or whether it does not, in effect, simply privilege the former account at the expense of the latter (see S20, 53, where the ego is said to grow 'in the flowerpot of the pleasure principle'). Lacan argues that Freud's discovery of the unconscious removed the ego from the central position to which western philosophy, at least since Descartes, had traditionally assigned it. Lacan also argues that the proponents of ego- psychology betrayed Freud's radical discovery by relocating the ego as the centre of the subject (see AUTONOMOUS EGO). In opposition to this school of thought, Lacan maintains that the ego is not at the centre, that the ego is in fact an object. ' The ego is a construction which is formed by identification with the specular image in the MIRROR STAGE. It is thus the place where the subject becomes alienated from himself, transforming himself into the counterpart. This alien- ation on which the ego is based is structurally similar to paranoia, which is why Lacan writes that the ego has a paranoiac structure (E, 20). The ego is thus an imaginary formation, as opposed to the SUBJECT, which is a product of the symbolic (see E, 128). Indeed, the ego is precisely a mÈconnaissance of the symbolic order, the seat of resistance. The ego is structured like a symptom: 'The ego is structured exactly like a symptom. At the heart of the subject, it is only a privileged symptom, the human symptom par excellence, the mental illness of man' (Sl, 16). Lacan is therefore totally opposed to the idea, current in ego-psychology, that the aim of psychoanalytic treatment is to strengthen the ego. Since the ego is 'the seat of illlusions' (Sl, 62), to increase its strength would only succeed in increasing the subject's alienation. The ego is also the source of resistance to psychoanalytic treatment, and thus to strengthen it would only increase those resistances. Because of its imaginary fixity, the ego is resistant to all subjective growth and change, and to the dialectical movement of desire. By undermining the fixity of the ego, psychoanalytic treatment aims to restore the dialectic of desire and reinitiate the coming-into-being of the subject. Lacan is opposed to the ego-psychology view which takes the ego of the analysand to be the ally of the analyst in the treatment. He also rejects the view that the aim of psychoanalytic treatment is to promote the ADAPTATION of the ego to reality. == def ===References===== For Freud, the ego is <div style="the representative of the outer world to the id" ("Ego and the Id" 708). In other words, the ego represents and enforces the realityfont-principle whereas the id is concerned only with the pleasure-principle. Whereas the ego is oriented towards perceptions in the real world, the id is oriented towards internal instincts; whereas the ego is associated with reason and sanity, the id belongs to the passions. The ego, however, is never able fully to distinguish itself from the id, of which the ego is, in fact, a part, which is why in his pictorial representation of the mind Freud does not provide a hard separation between the ego and the id. The ego could also be said to be a defense against the superego and its ability to drive the individual subject towards inaction or suicide as a result of crippling guilt. Freud sometimes represents the ego as continually struggling to defend itself from three dangers or masterssize: 11px" class="from the external world, from the libido of the id, and from the severity of the superreferences-egosmall" ("Ego and the Id" 716). == References ==>
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[[Category:Psychoanalysis]][[Category:Jacques Lacan]][[Category:Dictionary]][[Category:Imaginary]][[Category:Subject]][[Category:Concepts]]
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