Chaosophy - autonomous learning

unconscious of orthodox Freudians was organized in complexes that
crystallized the libido on heterogeneous elements: biological, familial,
social, ethical, etc. The Oedipal complex, for example, apart from its
real or imaginary traumatic components, was founded on the division
of the sexes and age groups. One would think it was a matter,
then, of objective bases in relation to which the libido had to express
and finalize itsel£ with the consequence that, even today, questioning
the "evidence" appears completely inappropriate to some. And yet,
everyone knows about numerous situations in which the libido
refuses these so-called objective bases, where it eschews the division of
the sexes, where it ignores prohibitions linked to the separation of
age groups, where it mixes people together, as if for the sake of it,
where it tends to systematically avoid exclusive oppositions of
subjective and objective, self and other. Orthodox psychoanalysts
believe that it is only a matter of perverse, marginal, or pathological
situations requiring interpretation and adaptation. Lacanian
structuralism was originally founded in reaction to these "abuses," to
this na'ive realism, particlllarly regarding questions about narcissism
and psychosis. It intended to radically break with a curative practice
uniquely centered on reshaping the self But in denaturalizing the
unconscious, in liberating these objects from an all-too-constraining
psychogenesis, in structuring them "like a language,"3 it hasn't
succeeded in breaking its personological moorings or opening up to
the social field, to cosmic and semiological flows of all kinds. One no
longer submits these productions of desire to the whole battery of
junk room complexes, yet one still claims to interpret each connection
through the unique logic of the signifier. One has renounced
summary interpretations of content ("the umbrella means ...") and
the stages of development (the famous "returns" to oral, anal stages,
etc.) . It is no longer a question of the father and the mother. Now
one talks about the "name of the father," the phallus, and the great
Other of the symbolic castration, yet without getting one step nearer
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