Difference between revisions of "Introjection"
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==Definition== | ==Definition== | ||
| − | The term "[[introjection]]" was coined by [[Sándor Ferenczi]] in 1909, in order to denote the opposite of [[projection]].<ref>Ferenczi, Sándor. "Introjection and Transference," 1909, in ''Sex in Psychoanalysis'', New York: Basic Books, pp. 35-57.</ref> | + | The term "[[introjection]]" was coined by [[Sándor Ferenczi]] in 1909, in [[order]] to denote the opposite of [[projection]].<ref>Ferenczi, Sándor. "Introjection and [[Transference]]," 1909, in ''Sex in [[Psychoanalysis]]'', New York: Basic Books, pp. 35-57.</ref> |
==Sigmund Freud== | ==Sigmund Freud== | ||
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==Jacques Lacan== | ==Jacques Lacan== | ||
| − | [[Lacan]] criticizes the way [[psychoanalysts]] have tended to adopt "magical" views of [[introjection]], which confuse it with [[introjection|incorporation]], thus mixing up the orders of [[fantasy]] and [[structure]].<ref>{{S1}} p. 169</ref> | + | [[Lacan]] criticizes the way [[psychoanalysts]] have tended to adopt "magical" views of [[introjection]], which confuse it with [[introjection|incorporation]], thus mixing up the [[orders]] of [[fantasy]] and [[structure]].<ref>{{S1}} p. 169</ref> |
| − | Thus [[Lacan]] rejects the [[Klein]]ian imagery in which [[introjection|introjects]] are internal [[object]]s which pass into the [[analyst]] by some kind of [[fantasy|fantastic]] [[introjection|incorporation]]. | + | Thus [[Lacan]] rejects the [[Klein]]ian imagery in which [[introjection|introjects]] are [[internal]] [[object]]s which [[pass]] into the [[analyst]] by some kind of [[fantasy|fantastic]] [[introjection|incorporation]]. |
==Symbolic Identification== | ==Symbolic Identification== | ||
Instead he argues that what is [[introjection|introjected]] is always a [[signifier]]. | Instead he argues that what is [[introjection|introjected]] is always a [[signifier]]. | ||
| − | <blockquote>"Introjection is always the introjection of the speech of the other."<ref>{{S1}} p. 83</ref></blockquote> | + | <blockquote>"Introjection is always the introjection of the [[speech]] of the [[other]]."<ref>{{S1}} p. 83</ref></blockquote> |
| − | [[Introjection]] thus refers to the process of [[symbolic]] [[identification]], the process by which the [[ego-ideal]] is constituted at the end of the [[Oedipus complex]].<ref>{{E}} p. 22</ref> | + | [[Introjection]] thus refers to the [[process]] of [[symbolic]] [[identification]], the process by which the [[ego-ideal]] is constituted at the end of the [[Oedipus complex]].<ref>{{E}} p. 22</ref> |
==Projection== | ==Projection== | ||
[[Lacan]] is also opposed to the view that [[introjection]] is the opposite of [[projection]]. | [[Lacan]] is also opposed to the view that [[introjection]] is the opposite of [[projection]]. | ||
| − | Thus whereas in the [[Klein]]ian account an [[object]] can be [[introjection|introjected]] and then [[projection|reprojected]] ''ad infinitum'', [[Lacan]] argues that these two processes are located in entirely different [[register]]s and so cannot be conceived of as part of a single process. | + | Thus whereas in the [[Klein]]ian account an [[object]] can be [[introjection|introjected]] and then [[projection|reprojected]] ''ad infinitum'', [[Lacan]] argues that these two [[processes]] are located in entirely different [[register]]s and so cannot be conceived of as part of a single process. |
He argues that [[projection]] is an [[imaginary]] phenomenon which relates to [[image]]s, whereas [[introjection]] is a [[symbolic]] process which relates to [[signifier]]s.<ref>{{Ec}} p.655</ref> | He argues that [[projection]] is an [[imaginary]] phenomenon which relates to [[image]]s, whereas [[introjection]] is a [[symbolic]] process which relates to [[signifier]]s.<ref>{{Ec}} p.655</ref> | ||
Latest revision as of 00:59, 25 May 2019
| French: introjection |
Definition
The term "introjection" was coined by Sándor Ferenczi in 1909, in order to denote the opposite of projection.[1]
Sigmund Freud
Freud took up the term soon afterwards, arguing that the "purified pleasure-ego" is constituted by the introjection of everything that is a source of pleasure.[2]
Melanie Klein
Melanie Klein uses the term a great deal, but restricts the term to the introjection of objects.
Jacques Lacan
Lacan criticizes the way psychoanalysts have tended to adopt "magical" views of introjection, which confuse it with incorporation, thus mixing up the orders of fantasy and structure.[3]
Thus Lacan rejects the Kleinian imagery in which introjects are internal objects which pass into the analyst by some kind of fantastic incorporation.
Symbolic Identification
Instead he argues that what is introjected is always a signifier.
"Introjection is always the introjection of the speech of the other."[4]
Introjection thus refers to the process of symbolic identification, the process by which the ego-ideal is constituted at the end of the Oedipus complex.[5]
Projection
Lacan is also opposed to the view that introjection is the opposite of projection.
Thus whereas in the Kleinian account an object can be introjected and then reprojected ad infinitum, Lacan argues that these two processes are located in entirely different registers and so cannot be conceived of as part of a single process.
He argues that projection is an imaginary phenomenon which relates to images, whereas introjection is a symbolic process which relates to signifiers.[6]
See Also
References
- ↑ Ferenczi, Sándor. "Introjection and Transference," 1909, in Sex in Psychoanalysis, New York: Basic Books, pp. 35-57.
- ↑ Freud, Sigmund. "Instincts and their Vicissitudes," 1915c. SE XIV, 111.
- ↑ Lacan, Jacques. The Seminar. Book I. Freud's Papers on Technique, 1953-54. Trans. John Forrester. New York: Nortion; Cambridge: Cambridge University Press, 1988. p. 169
- ↑ Lacan, Jacques. The Seminar. Book I. Freud's Papers on Technique, 1953-54. Trans. John Forrester. New York: Nortion; Cambridge: Cambridge University Press, 1988. p. 83
- ↑ Lacan, Jacques. Écrits: A Selection. Trans. Alan Sheridan. London: Tavistock Publications, 1977. p. 22
- ↑ Lacan, Jacques. Écrits. Paris: Seuil, 1966. p.655
