Chaosophy - autonomous learning

eturn to fine sentiments, one feels delivered from this object, the
cause of desire, brought to light by Lacan after Freud, an object
radically heterogenous to the person, and whose identity and
localization escapes intersubjective coordinates as well as the world
of meanings.
In a note, Laing is worried that he might give the reader the
impression that he pays no heed to "a person's actions upon itself"
or that he minimizes "that which touches upon the sexuality
awakened by family members, i.e. incest" (Mental Equilibrium,
Madness and the Family) . Hardly has he evoked the spectre of the
sexual machine that he folds it back onto familialism and incest.
His search for a "schizogeny" can never extricate itself from the
personalistic "nexus." His project for an existentialist phenomenology
of madness, in fact, amounts to following "the twists and
turns of the person in relation to the various ways in which it
invests itself more or less in the things that it does" (The Self and
the Others) . It is about nothing else than the "recognition of the
person as an agent." It is the "false situations" that are pathogenic.
What one must recover is the "true self," the "true confidence in the
future" founded on Martin Buber's "true encounter."
One does not always have the feeling that Laing really masters
the implications of what he has written. On certain points, he himself
only commits himself with some reservation on themes that
make up the common ground of anti psychiatry. For instance, he is
far more cautious than Cooper3 or Hochmann4 when it comes to
promoting the famous family psychotherapy which, at bottom, is
nothing more than a disguised return to readaptation techniques,
and suggestion techniques on a small group scale.
He is also reticent in his adherence to Bateson's neobehaviorist
theory of the "double bind," which reduced the etiology of schizophrenia
to a system of logical impasses and a personalistic alienation
according to which "each time there is a double bind situation,
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