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==Sigmund Freud==
===Definition===
The term "[[transference]]" first emerged in [[Freud]]'s [[work]] as simply [[another]] term for the [[displacement]] of [[affect]] from one [[idea]] to another.<ref>{{F}} ''[[The Interpretation of Dreams]]''. 1900a: [[SE]] V, 562</ref>
==Transference and Jacques Lacan==Resistance====Lacan's thinking about As he developed the [[transferencepsychoanalytic]] method, [[Freud]] goes through several stages. His first work to deal with regarded the subject in any detail is '''An Intervention on the Transference'','<ref>Lacan, 1951</ref> in [[transference]] exclusively as a [[resistance]] which he describes impedes the transference in [[dialecticrecall]]al terms borrowed from of [[Hegelrepression|repressed]]. He criticises [[ego-psychologymemories]] for defining , an obstacle to the transference in terms of [[affecttreatment]]s; which must be "destroyed".<ref>{{F}} (1905e [1901]) "Transference does not refer to any mysterious property [[Sigmund Freud:Bibliography|Fragment of affect, and even when it reveals itself under the appearance an Analysis of emotion, it only acquires meaning by virtue a Case of the dialectical moment in which it is producedHysteria]]."<ref>Ec[[SE]] VII, 2253: 116</ref>
==Jacques Lacan==[[Lacan]]'s [[thinking]] [[about]] [[transference]] goes through several [[development|stages]]. ===Dialectic===His first work to deal with the subject in any detail is '''[[Jacques Lacan:Bibliography|An Intervention on the Transference]]'',<ref>{{L}} (1951) "[[Intervention sur le transfert]]." ''[[Écrits]]''. [[Paris]]: Seuil, 1966: 215-26 ["[[Intervention sur le transfert|Intervention on the transference]]." Trans. [[Jacqueline Rose]]. Eds. Juliet Mitchell and Jacqueline Rose. ''[[Feminine]] [[Sexuality]]: [[Jacques Lacan]] and the école freudienne''. [[London]]: Macmillan, 1982; New York: W.W. Norton & Co., 1982: 61-73].</ref> in which he describes the [[transference]] in [[dialectic]]al [[terms]] borrowed from [[Hegel]]. ===Affect===He criticises [[ego-psychology]] for defining the [[transference]] in terms of [[affect]]s: <blockquote>"Transference does not refer to any mysterious property of affect, and even when it reveals itself under the [[appearance]] of [[emotion]], it only acquires meaning by virtue of the [[dialectical]] [[moment]] in which it is produced."<ref>{{Ec}} p. 225</ref></blockquote> In other [[words]], [[Lacan]] argues that although [[transference]] often manifests itself in the guise of particularly strong [[affect]]s, such as [[love]] and [[hate]], it does not consist of such emotions but in the [[structure]] of an [[intersubjectivity|intersubjective relationship]]. This [[structural]] definition of [[transference]] remains a constant theme throughout the rest of [[Lacan]]'s work; he consistently locates the [[essence]] of [[transference]] in the [[symbolic]] and not in the [[imaginary]], although it clearly has powerful imaginary effects. Later on, Lacan will remark that if [[transference]] often manifests itself under the appearance of [[love]], it is first and foremost the [[love]] of [[knowledge]] (''[[savoir]]'') that is concerned. ===Seminar of 1953-54===[[Lacan]] returns to the subject of the [[transference]] in the [[seminar ]] of 1953-4. This [[time]] he conceives it not in terms borrowed from [[dialectic|Hegelian dialectic]]s but in terms borrowed from the [[anthropology]] of [[exchange]]. [[Transference]] is implicit in the [[speech act]], which involves an exchange of [[sign]]s that transforms the [[speaker]] and listener: In its essence, the efficacious [[transference]] which we're considering is quite simply the [[speech]] [[act]]. Each time a man speaks to another in an authentic and [[full]] manner, there is, in the [[true]] sense, [[transference]], [[symbolic]] [[transference]] - something which takes [[place]] which changes the nature of the two beings present.<ref>{{S1}} p. 109</ref> In the [[seminar]] of the following year, he continues to elaborate on the [[symbolic ]] nature of [[transference]], which he [[identifies ]] with the [[compulsion to repeat]], the [[insistence]] of [[the symbolic ]] determinants of the [[subject]].<ref>{{S2, }} p. 210-11</ref> This is to be distinguished from the [[imaginary ]] aspect of [[transference]], namely, the affective [[affect]]ive reactions of [[love]] and [[aggressivity]]. In this [[distinction ]] between the [[symbolic ]] and [[imaginary ]] aspects of [[transference]], [[Lacan ]] provides a useful way of [[understanding ]] the paradoxical function of the [[transference ]] in psychoanalytic [[psychoanalytic treatment]]; in its symbolic aspect ([[repetition]]) it helps the [[treatment ]] [[progress ]] by revealing the [[signifiers]] of the subject's [[history]], while in its [[imaginary ]] aspect ([[love ]] and [[hate]]) it [[acts ]] as a [[resistance]].<ref>see {{S4, }} p. 135; {{S8}} p. 204</ref> [[Lacan]]'s next approach to the subject of [[transference]] is in the eighth year of his [[seminar]], 204<ref>Lacan, 1960-1</ref>entitled simply "[[The Transference]]".
Here he uses [[Plato]]'s [[Symposium]] to illustrate the relationship between the [[analysand]] and the [[analyst]].
[[Alcibiades]] compares [[Socrates]] to a plain box which encloses a precious [[object]] (Grk ''[[agalma]]''); just as Alcibiades attributes a hidden treasure to Socrates, so the [[analysand]] sees his object of [[desire]] in the [[analyst]] (see [[objet petit a]]). In 1964, [[Lacan ]] articulates the [[concept ]] of [[transference ]] with his concept of the [[subject supposed to know]], which remains central to [[Lacan]]'s view of the [[transference ]] from then on; indeed, it is this view of the [[transference ]] which has come to be seen as [[Lacan]]'s most [[complete ]] attempt to theorise the matter. According to this view, [[transference]] is the [[attribution]] of [[knowledge]] to the [[Other]], the supposition that the [[Other]] is a [[subject supposed to know|subject who knows]]: <blockquote>"As soon as the subject who is supposed to [[know]] [[exists]] somewhere . . . there is transference."<ref>{{S11}} p. 232</ref></blockquote> Although the [[existence]] of the [[transference]] is a necessary condition of [[psychoanalytic treatment]], it is not sufficient in itself; it is also necessary that the analyst deal with the [[transference]] in a unique way. It is this that differentiates [[psychoanalysis]] from [[suggestion]]; although both are based on the [[transference]], [[psychoanalysis]] differs from [[suggestion]] because the [[analyst]] refuses to use the [[power]] given to him by the [[transference]].<ref>{{E}} p. 236</ref> --- From quite early on in the history of [[psychoanalysis]] it became common to distinguish between those aspects of the [[patient]]'s relationship to the [[analyst]] which were "adapted to reality" and those which were not. In the latter [[category]] fell all the [[patient]]'s reactions which were caused by "perceiving the analyst in a distorted way". Some [[analyst]]s used the term "[[transference]]" to refer to all aspects of the [[analysand]]'s relationship to the [[analyst]], in which [[case]] they distinguished the distorted "[[transference|neurotic transference]]" or "[[transference|transference neurosis]]" from the "unobjectionable part of the transference" or "therapeutic alliance."<ref>Edward Bibring, Elizabeth Zeztel</ref> --- Other [[analysts]] argued that the term "[[transference]]" should be restricted to the "unrealistic" or "[[irrational]]" reactions of the [[analysand]] (William Silverberg, Franz Alexander). However, the common assumption underlying both of these positions was that the [[analyst]] could tell when the [[patient]] was not reacting to him on the basis of who he really was but rather on the basis of previous relationships with other [[people]]. The [[analyst]] was credited with this ability because he was supposed to be better "adapted to reality" than the [[patient]]. Informed by his own correct [[perception]] of [[reality]], the [[analyst]] could offer "transference [[interpretations]]"; that is, he could point out the discrepancy between the [[real]] [[situation]] and the irrational way that the [[patient]] was reacting to it. It was argued that such [[transference|transference interpretation]]s helped the analysand to gain "insight" into his own [[transference|neurotic transference]] and thereby resolve it or "liquidate" it. --- Some of [[Lacan]]'s most incisive criticisms are directed at this way of representing [[psychoanalytic treatment]]. These criticisms are based on the following arguments: --- 1. The [[whole]] idea of [[adaptation]] to [[reality]] is based on a naive empiricist [[epistemology]], involving an appeal to an unproblematic [[notion]] of "[[reality]]" as an [[objective]] and [[self]]-evident given. This entirely neglects what [[psychoanalysis]] has discovered about the [[construction]] of [[reality]] by the [[ego]] on the basis of its own [[méconnaissance]]. Hence when the [[analyst]] assumes that he is better adapted to [[reality]] than the [[patient]] he has no other recourse than "to fall back on his own ego" since this is the only "bit of reality he [[knows]]".<ref>{{E}} p. 231</ref> The healthy part of the [[patient]]'s [[ego]] is then defmed simply as "the part that thinks as we do".<ref>{{E}} p. 232</ref>
Although [[Lacan]] does [[speak]] occasionally of [[countertransference]], he generally prefers not to use this term. ==See Also=={{See}}* [[Affect]]* [[Aggressivity]]* [[Analysand]]||* [[Counter-transference]]* [[Dialectic]]* [[Love]]||* [[Knowledge]]* [[Imaginary]]* [[Interpretation]]||* [[Metalanguage]]* [[Progress]]* [[Repression]]||* [[Resistance]]* [[Subject supposed to know]]* [[Suggestion]]||* [[Symbolic]]* [[Treatment]]* [[Unconscious]]{{Also}} == References ==
<references/>
{{OK}}[[Category:LacanPractice]][[Category:TermsTreatment]][[Category:Concepts]][[Category:Psychoanalysis]]__NOTOC__ {{Encore}} pp. 67, 144