Let us now examine the actual mechanism of the transference which, Lacan insists, is impossible to conceive of without supposing the existence of the psychoanalyst’s desire: “It is ultimately the analyst’s desire that operates in psychoanalysis” (Écrits, p. 724).
This formula implies a theory that clearly differs from Freud’s. On the one hand, Lacan radically separates transference from repetition (Seminar XI, p. 33). Unlike repetition, which implies a failed encounter with the real, the transference cannot be defined in terms of the real, and it is relative to interpretation. As early as his discussion of Dora, Lacan indicates that “transference is nothing real in the subject”, thereby emphasizing its artificial character (Écrits, p. 183). In other words, Lacan considers it to be an effect of the operation of the treatment and therefore it has a unique structure, which is to be distinguished from that of its spontaneous occurrence outside treatment. Indeed, in this case, it can be said that “As soon as the subject who is supposed to know exists somewhere there is transference” (Seminar XI, p. 232). On the other hand, Lacan specifies that transference is a resistance; it is a moment of closure as opposed to an opening of the unconscious, which distinguishes it again from repetition, which is characterized by the rhythm of eclipse (Seminar XI, p. 143). Since this resistance essentially takes the form of love, transference love becomes the most characteristic way of showing the function of the supposed Other. The latter cannot, however, be defined entirely by the function of the subject supposed to know; there must, in addition, be a supposition that the analyst desires, and is not only “desired”. The analyst is a “subject supposed to desire”.1
“The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”
— John 3:8
Like so many others who have left the Church, my story tells of hurt, rebellion, and disillusionment. But it also tells of God’s never-ending patience and enduring love. Just as the father in the story of the Prodigal Son waited expectantly for his son’s return, God always stood at the window, waiting for a sign of my return. Like the prodigal son, I began to make my way back down the road, and God ran to me the moment I came around the bend. My Father ran and threw his arms around me. He did not ask if I was truly sorry, or if I would leave him again. He asked no questions. Instead, he welcomed me, gave me the finest robe, and put a ring on my finger. This story of return to the Father is the story of us all, of you, of me, and of your loved ones. I tell you my prodigal story so that you may see hope for your loved ones in it. The details may differ, but I pray that, like me, your loved ones will choose to begin their journey back to their Father’s home, where God is waiting to run to meet them.
“The feminine!—Perhaps it is dawning on you how deeply I have drunk from this cup and drowned myself in it in order to reap my pleasure from its gay and foamy brim. Only one other person knows about [it], and what he knows is wrong, for he had treacherously expelled it from me with his own loving ways”
Grosskurth, 1985, p. 24
I ended the previous chapter with a suggestion that Freud had turned his back upon “The Wolfman's” attachment to his sister, for it came into conflict with his emerging drive theory and the centrality he was to place on the Oedipus complex. The result has been that psychoanalytic theory has relegated siblings to an insignificant place in the internal world. It was with great surprise I discovered that Klein, in early writings, holds a very challenging view on siblings and their importance in psychic development. I say surprise, because if my understanding of these ideas about sibling relationships is correct, it seems that, in 1926,
Klein is theoretically repositioning herself with the early Freud, of 1895, before he had developed his drive theory and the Oedipus complex. It also needs to be noted that, though I am in agreement with some of the ideas Klein has about siblings and their emotional significance to each other, Klein's later model of the mind is not one that I use in my clinical practice.
Each standard library function is declared in one or more of the
standard headers . These headers also contain all the macro and type
definitions that the C standard provides. This chapter describes the
contents and use of the standard headers.
Each of the standard headers contains a set of related function
declarations, macros, and type definitions. The standard headers are
also called header files , as the contents of each header are usually stored in a
file. Strictly speaking, however, the standard does not require the
headers to be organized in files.
The C standard defines the following 24 headers. Those marked with
an asterisk have been added in C99.
You can add the contents of a standard header to a source file
by inserting an #include directive,
which must be placed outside all functions. You can include the
standard headers as many times as you want, and in any order. However,
before the #include directive for
any header, your program must not define any macro with the same name
as an identifier in that header. To make sure that your programs
respect this condition, always include the required standard headers
at the beginning of your source files, before any header files of your