Paranoiac Knowledge
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This concept page does not yet have synthesis content. The extractor flagged it as a load-bearing concept; a future synthesis pass will populate it. The All Occurrences section below shows every place it appears in the corpus.
All occurrences
Where it appears in the corpus (3)
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#01
Écrits: The First Complete Edition in English · Jacques Lacan · p.95
The Mirror Stage as Formative of the / Function
Theoretical move: The mirror stage constitutes the Ego through identification with a specular gestalt that is primordially alienating: the subject's assumption of an image that anticipates bodily unity produces a fictional 'I' structured by méconnaissance, inaugurating the dialectic of desire mediated by the other and grounding aggressiveness in narcissistic libido—against which existentialism's 'self-sufficiency of consciousness' is shown to be an ideological dead-end.
human knowledge is more independent than animal knowledge from the force field of desire because of the social dialectic that structures human knowledge as paranoiac
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#02
Écrits: The First Complete Edition in English · Jacques Lacan · p.108
The Mirror Stage as Formative of the / Function > IOI Aggressiveness in Psychoanalysis
Theoretical move: The passage argues that aggressiveness is structurally correlated with narcissistic identification: the ego is constituted through an imaginary capture by the mirror image (the gestalt of one's own form), and this founding alienation generates an aggressive tension toward the semblable that pervades paranoia, transference, and the entire dialectic of human objectification.
What I have called paranoiac knowledge is therefore shown to correspond in its more or less archaic forms to certain critical moments that punctuate the history of man's mental genesis, each representing a stage of objectifying identification.
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#03
Écrits: The First Complete Edition in English · Jacques Lacan · p.167
Presentation on Psychical Causality > *3. The Psychical Effects of the Imaginary Mode*
Theoretical move: Lacan argues that the ego is constituted through imaginary identificatory structures (the imago, transitivism, and the mirror stage) rather than through any organismic or synthetic function, and that alienation in the other is the primordial form of self-experience—a claim that grounds a Hegelian-inflected theory of desire and mediates between the biological and the social via the Oedipus complex.
I tried to conceptualize the network structure, the relations of participation, the aligned perspectives, and the palace of mirages that reign in the limbo regions of the world that the Oedipus complex causes to fade into forgetting.