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 Having a Life
Self-Pathology After Lacan

Lewis A. Kirshner

THE ANALYTIC PRESS

2 0 0 4
Hillsdale, NJ London
© 2004 by The Analytic Press, Inc., Publishers

All rights reserved. No part of this book may be reproduced, stored, or transmit-
ted in any way whatsoever without the prior written permission of the publisher.

Published by The Analytic Press, Inc.

101 West Street, Hillsdale, NJ 07642
www.analyticpress.com

An earlier version of chapter 6 was previously published in Imago, Volume 60,

number 2, and appears here by permission of the publisher.

"The Self" from WITHOUT END: NEW AND SELECTED POEMS by Adam
Zagajewski, translated by Clare Cavanagh, Renata Gorczynski, Benjamin Ivry
and C. K. Williams. Copyright © 2002 by Adam Zagajewski. Translation copy-
right © 2002 by Farrar, Straus and Giroux, LLC. Reprinted by permission of
Farrar, Straus and Giroux, LLC.

Typeset in Sabon 11/13 by EvS Communication Networx, Point Pleasant, NJ

Index by Writers Anonymous, Inc., Phoenix, AZ

Library of Congress Cataloging-in-Publication Data

Kirshner, Lewis A., 1940-

Having a life : self pathology after Lacan / Lewis A. Kirshner.
p. cm.
Includes bibliographical references and index.
ISBN 0-88163-401-8
1. Self psychology. 2. Intersubjectivity. 3. Psychoanalysis. 4. Lacan,
Jacques, 1901- I. Title.

RC489.S43K57 2004
155.2—dc22 2003057939

Printed in the United States of America

10 9 8 7 6 5 4 3 2 1
To Adam, Phebe, Ben, Sarah, Sabine, and Freddi:
UChaim!
 The Self

It is small and no more visible than a cricket

in August. It likes to dress up, to masquerade,
as all dwarfs do. It lodges between
granite blocks, between serviceable
truths. It even fits under
a bandage, under adhesive. Neither customs officers
nor their beautiful dogs will find it. Between
hymns, between alliances, it hides itself.
It camps in the Rocky Mountains of the skull.
An eternel refugee. It is I and I,
with the fearful hope that I have found at last
a friend, am it. But the self
is so lonely, so distrustful, it does not
accept anyone, even me.
It clings to historical events
no less tightly than water to a glass.
It could fill a Neolithic jar.
It is insatiable, it wants to flow
in aqueducts, it thirsts for newer and newer vessels.
It wants to taste space without walls,
diffuse itself, diffuse itself. Then it fades away
like desire, and in the silence of an August
night you hear only crickets patiently
conversing with the stars.

ADAM ZAGAJEWSKI

Vll
 Contents

Acknowledgments xi

Introduction 1

The Case of Margaret Little 7

The Psychoanalytic Subject 27

The Cultural Construction of Affect 55

Trauma, Depression, and the Sense of Existence 69

The Objet Petit a 103

The Man Who Didn't Exist: 125

The Case of Louis Althusser

References 143

Index 151

ix
 Acknowledgments

THIS BOOK WAS A LONG TIME IN GESTATION AND MANY COLLEAGUES AND
friends have helped along the way. My participation in the Lacanian
Forum over many years under the leadership of John Muller intro-
duced me to Lacanian thinking. The invitation of Andre Green to
attend the annual colloquia of the Paris Psychoanalytic Society
helped me to appreciate his contributions, as well as those of many
French colleagues. Teaching at the Universite de Lyon 2 in the De-
partment of Clinical Psychopathology, where I was able to work
with Rene Roussillon and other distinguished faculty members,
was also invaluable in broadening my frame of reference. Long
conversations with the late Jacques Hassoun, Andre Michels, and
Paola Mieli enlightened me about Lacanian theory and practice.
Arnold Modell has been generous with time and encouragement.
Other important readers and colleagues include Sabine Giesbert,
James Frosch, Peter Lawner, Harry Penn, Andrew Morrison, Peter
Rudnytsky, Dominque Scarfone, Paul Israel, Jean and Monique
Cournut, and other members of my francophone study group.
Jacques Mauger of Montreal and I have co-led a discussion group
on clinical applications of Lacanian theory to practice at meetings
of the American Psychoanalytic Association over many years. Paul
Stepansky provided valuable editorial advice and Meredith Freed-
man helped get my final manuscript into publishable shape. Fi-
nally, I thank the staff at the IMEC archives in Paris for their help
r with my research on Louis Althusser.

xi
 Having a Life
Self-Pathology After Lacan
 Introduction

IN THIS BOOK I FOCUS ON A LACANIAN QUESTION: How DOES A PERSON

support his or her separate existence as a subject? How, that is,
does he or she sustain a vital presence as a speaking being against
all the many forces that fragment, negate, and depersonalize? Al-
though Lacan deserves credit for directing attention to this crucial
issue of the subject in analytic work, numerous other theorists using
the vocabularies, variously, of ego integrity, identity, and self have
also touched on the problem, which has recaptured contemporary
interest through the perhaps overused concept of intersubjectivity.
The fragile or vulnerable self of Kohutian analysis that is so much
the focus of clinical attention today (and with good reason) is a
familiar example of this reorientation of clinical theory. This leads
me to wonder what it is about "having a life" that we usually take
for granted but that is lacking or so vulnerable to doubt in some
patients and perhaps for most reflective people at difficult times,
More broadly, I would like to explore what reading Lacan can
offer us as a critique or supplement to the English language authors
with whom North American analysts are most familiar and who
have provided most of our understanding of the clinical issues raised
by patients complaining of this problem.
Aside from its purely philosophical references, intersubjectivity
in psychoanalytic theory has been a corrective to a naive view of
the natural emergence of a "self" from a series of inborn matura-
tional processes engaging a normal expectable social environment—
' a fallacy that collapses all that is unique and mysterious about
culture and the way it provides identities and roles for human beings
in the interest of fitting into a narrow psychobiology. Against this

1
2 Introduction

reductionistic conception, intersubjectivity has emphasized the so-

cial field organized by the symbolic framework of language, which
makes the "self" a much more tenuous and vacillating sort of en-
tity than we like to think. It is this point upon which Lacan, in
taking up his reading of Freud, insisted over and over again through-
out his career.1 Yet, as its tendency to overuse demonstrates, the
term intersubjective can be endowed with many meanings, includ-
ing a simplistic one that seems to reify the notion of self and sug-
gests the possibility of a full and complete relationship, a notion
that Lacan consistently rejected.2 So we remain in need of a more
careful explanation of the concept of intersubjectivity, especially
in relation to psychotherapeutic practice.
Lacan is known for his prodigious effort to open psychoanalysis
to a dialogue with other "human sciences" such as linguistics, phi-
losophy, and anthropology, which his biographer, Roudinesco
(1993), sees as his greatest achievement. He may have been the
first to bring the age-old problem of the subject to the foreground
of analytic practice and to emphasize its divided and shifting na-
ture, split by language, but his contribution is often cryptic and
demands both unpacking and revision in the light of other major
theorists. English-speaking analysts, of course, generally refer to
"the self" in their writings, avoiding the technical and experimen-
tal connotations of the term "subject," which may come easier to
users of romance languages. However, the use of an apparent sub-
stantive, the self, can lead to misconceptions, among which is a
quasireligious idealization of some soullike essence inside the per-
son. The same may be said for Erikson's earlier concepts of iden-
tity and ego identity. For this reason, these latter terms have been
objects of criticism by many Lacanians, who detect in them a level
of psychoanalytic naivete, if not a malign will to social engineer-
ing, that has provided an "other" to these embattled but numer-
ous analytic dissidents.
It is not my purpose to delve into the history of these various
terms, which continue to play a political role in psychoanalytic
circles. I would merely observe that the conceptions of the ego
*Lacan (1953-1954) developed his notions of intersubjectivity at some length in
Seminar 1, Freud's Papers on Technique, one of his most accessible presentations.
2
See, for example, Lacan's (1959-1960) satirizing of the concept of inter-
subjectivity, in which he portrayed a kind of mutual narcissistic manipulation
game.
 Introduction 3

psychologists, Erikson's theories of identity, and Kohut's use of

self are much more subtle than these critics usually allow.3 The
question, however, is not the truth or error of any of these necessarily
incomplete theories, but, I suggest, their sharing an at once scien-
tific (psychological) and clinical quest to grasp conceptually the
elusive object of psychoanalytic practice—the ineffable nature of
the unique named human being who lives within a universe struc-
tured from birth to death by language and who is capable of posses-
sing and losing a sense of permanence and embodiment. Although
these terms map onto somewhat different traditions, I believe that
both subject and self are attempts to grasp the true signified of our
analytic work, perhaps better captured by Freud's ambiguous use
of Ich or "P than by the narrower, artificial term Ego.
In many respects, as Green (1975,1999) consistently and co-
gently argued, contemporary psychoanalysis has undergone a major
transformation in which primary conceptual and therapeutic at-
tention has been redirected toward the origins of the self and the
maintainance of its sense of aliveness and engagement in the world.
Modell (1993) proposed this paradigm shift as one replacing Freud's
structural theory, that deuxieme topique of the French. One often
hears this new focus on the subject/self attributed to a change in
the pathologies of psychic life, perhaps the result of increasing so-
cial disorganization and the decline of stable communities that have
undermined the formation of strong personal identities. The great
structuring institutions of family and religion, which traditionally
anchored the self in moral and ethical principles, have lost much
of their vigor, whereas the questioning of norms in sexuality and
gender, along with much greater freedom and opportunity for the
pursuit of personal pleasure, have loosened the wrappings of identity
and modified the old ideals and limits that structured the Western
subject. All these changes have created a cultural ground increasing-
ly alien to the context in which psychoanalysis originally evolved,
one that conceived of individuals as autonomous centers with firmly
delineated boundaries and contained psychic spaces. The
recognition that people are much less crisply defined and in many
respects permeable to other subjects with whom they are in interaction
<*Lacan's critique of ego psychology is rampant in his Merits (1966) but is presented
more readably in The Seminar Book II (1954-1955), in which he attacked
Erikson's developmental model. See Miller (1987) for a Lacanian critique of
Kohut.
4 Introduction

has transformed our understanding of the treatment situation,

which we now understand as an intersubjective experience structured
by what the analyst brings to it and by the evolution of the new relation-
ship established. Perhaps our clinical understanding has surpassed
our theoretical explanations, the latter still enmeshed in models of
the mind that have in many respects outlived their usefulness.
At the same time, in the present state of affairs we are satu-
rated with newer concepts and models that lack mutual articulation.
Although Winnicott was far from a systematic theoretician, he is
increasingly the object of our attention and will be central to our
inquiry. Kohut and self psychology transformed the American ana-
lytic landscape, and in France Lacan rewrote the book in his cir-
cuitous "return to Freud." These authors rarely mention one
another, although many parallels leap out for the attentive reader,
as I will try to point out. Fortunately, we have other important
thinkers to help us, notably Arnold Modell, whose Psychoanalysis
in a New Context (1984) bridged Winnicott and object relations
with American ego psychology and contemporary philosophical
currents, and Andre Green, who performed a similar function in
relation to Lacan. Both Modell and Green remained strongly com-
mitted to a Freudian heritage.
I see this present work as continuing a mediation between
contemporary practice and these theoretical currents as they touch
on the central existential and clinical problem of the fragile subject
or, in the American idiom, the enfeebled, weakly cohesive self. My
goals are to draw out some common threads from these varied
discourses that may be useful to weave into a newer model of psy-
chotherapeutic work and to contribute to the evolution of psycho-
analysis away from a neurobiological or mechanistic reductionism,
while safeguarding its indispensable features from too cozy a rela-
tionship with the dominant cultural ideologies. Often, it seems,
the disappointed or embarrassed turn away from Freudian
metapsychology, most of which has failed to hold up in fulfilling
its goals as a scientific framework and has left analysts clinging to
scraps of theories or a reliance on the beneficent aspects of the
two-person relationship involved.4 Although this tendency some-
4
A recent publication by a team of market researchers hired by the American
Psychoanalytic Association reported that analysts see themselves as empathic,
engaged helpers, who "support the individual in his or her struggle to become
the whole self" (Zacharias, 2002, p. 5). Analysis was described as "a relationship
 Introduction 5

times approaches the caricature attacked by Lacan with some vit-

riol in his assaults on the conformism and social adjustment alleg-
edly supported by American psychoanalysts, I do not share his
viewpoint "against adaptation" (the title of Van Haute's [2002]
recent interpretation of Lacanian theory). I am certainly not at-
tempting to represent a rigorous Lacanian view, which often ends
up simply rehashing the difficult rhetoric. Rather, I want to pro-
vide a reading of Lacan through my American-trained, Freudian
lenses for what it can offer clinicians interested in understanding
more about their patients and themselves. Adaptation to Life, the
title of George Vaillant's (1977) important study of male develop-
ment, is a good term to describe the process of sustaining a self,
and his book was a major influence on my own clinical thinking.
Nonetheless, the language of adaptation may be too compromised
at this point, the vocabulary of ego psychology too mechanistic, so
that we need to move on to other, hopefully richer, ways of pursuing
the development of psychoanalysis.
I believe that Lacan still has much to teach us in this respect,
despite his notorious obscurity and the absence of detailed clinical
accounts in his writings. He mainly reinterpreted, sometimes bril-
liantly, the published cases of others. Although many people think
of him as more literary philosopher than therapist, Lacan was en-
gaged principally in the practice of psychoanalysis his entire life,
and his theories seem to have been motivated to a great extent by
his dissatisfaction with then current practices. It is from this angle,
in fact, that I wish to approach his writings, leaving the assessment
of his vast theoretical project to others better qualified than I.5 The
other major thinkers on whom I draw—Winnicott, Kohut, Modell,

in which one can reveal his or her deepest secrets." Apart from the obvious
public relations slant of these statements and their echoes of contemporary pop
psychology, one might wonder what these analysts believe they have to offer
over any other empathic, helping relationship?
5
The results are surely mixed at this point and touched by polemic. Especially in
France, it may still be too soon to expect a balanced assessment. For critical
readings of Lacan, see Roustang (1986) and Borch-Jacobsen (1990). For a
mainstream Freudian overview of his contributions, see Diatkine (1997). Van
, Haute (2002) provides a remarkably clear and sympathetic explanation of one
^ important Lacanian text, which also touches many related topics. Roudinesco
(1993) undertakes an assessment of Lacan's oeuvre in her biography, especially
highlighting his intellectual accomplishments. Perhaps the best introduction to
Lacanian theory and practice for North American clinicians is Fink (1997).
6 Introduction

and Green—tend to be more experience and clinically near, and all

attempted to revise basic psychoanalytic concepts, especially those
concerning the basic issues of existence with which I am dealing.
The contributions of Arnold Modell and Andre Green have been
particularly helpful to me in this effort. In the following chapters,
I develop some of the fruits of my readings of these authors, and
offer a synthesis of theory in an attempt to indicate possible answers
to the questions I have raised. Against Lacan, I argue for the central
function of affect as knitting the individual to the social frame-
work that anchors subjective existence. I see affect not simply as
concerned with fantasies and images but as a symbolic activity
that provides modes of expression able to be intersubjectively shared
and communicated. In this respect, I propose a reinterpretation of
Freud's concept of the ego ideal, suggesting that it functions to
mediate private experience with narrative models provided by the
culture. These models carry ideals and values that channel self-
experience away from purely narcissistic preoccupations and
thereby protect against the fragmentation of self described from
different perspectives by Kohut and Lacan.
In chapter 1,1 discuss Winnicott's analysis of Margaret Little,
in order to illustrate the clinical problem that is my theme and to
lay out some of the crucial issues in treatment. Chapters 2, 3, and
5 address theoretical issues raised by Lacan and others (always
attempting not to lose sight of the clinical reference point). I try to
maintain a dialogue between Kohut and Lacan, who I see as aiming
at a common clinical object, despite the divergence of their two
theories. Throughout, I attempt to sustain an anthropological per-
spective on human behavior as a corrective to the narrowness of
cultural vision that I believe constricts psychoanalysis today. To
further illustrate my ideas, I present two extended cases in chapter
4 and a briefer one in chapter 5. Finally, in chapter 6,1 use material
from the autobiographical writings of Louis Althusser as another
point of entry into the problem with which I began: What makes it
possible to be the subject of one's own desire and to sustain a per-
sonal existence—to have a life?
 1

The Case of Margaret Little

"My real problems were matters of existence and

identity: I did not know what 'myself was."
—MARGARET LITTLE

THE WORDS OF THE ARTIST AND PSYCHOANALYST MARGARET LITTLE CON-

vey a problematic uncertainty to her sense of existence and a diffi-
culty sustaining a subjective position in the world that is echoed by
many patients—the complaint of "not having a life." Little (1985)
described what Kohut would later call a pathology of the self, a
self for whom, in her terms, "anxieties concerning existence, sur-
vival, or identity" (p. 15) predominate. Little's first analyst in the
late 1930s had observed that she seemed to doubt her own right to
existence. Modell was to address this issue in a groundbreaking
paper of 1965, "On Having the Right to a Life." He was here
building on Winnicott, who was to become Margaret Little's third
analyst, by returning to a study of the effects of disturbances in the
earliest object relations. Modell described patients whose inability
to accept successes and pleasures in their lives betrayed a powerful
antiself dynamic, a basic guilt in establishing themselves as sepa-
rate individuals from the maternal object. Separation for them
meant unconsciously a destructive attack on the mother,fromwhom
something valuable was being wrenched, perhaps analogous to
Klein's notions about infantile envy. Modell did not limit his analysis
to serious psychopathological states, but suggested that such guilts
and fears formed a part of many patients' conflicts.
Although Little might have said that her problems were not
about "having a right," but about having any existence at all (in
fact, she did say something quite similar), the two questions are

7
8 Chapter 1

linked. Having a right to a separate self means renouncing the one-

ness of a mother-child dyad or, what amounts to the same thing in
a Lacanian framework, renouncing the possibility of satisfying the
Other's desire and moving toward an assumption of one's own
(separate) desire.1 This passage was exactly what Little was unable
to complete, unable to experience a second, psychic birth as a sepa-
rate, desiring self. The important British psychologist and theorist,
Harry Guntrip, was to seek out Winnicott for reasons quite similar
to her's after an impasse in his first analytic experiences. For these
two damaged individuals, something had gone awry in early life
experience which they could not name; something was missing for
which words were just beginning to be found when they first con-
sulted him. Perhaps they demonstrate, in ways that go beyond their
particular circumstances, the widening gap in the postmodern sub-
ject between desire and intersubjective identity caused by a tearing
of the social fabric into which individual subjectivity is knit. The
Lacanian social theorist, Zizek (1994), argues that the destabiliza-
tion of traditional values and ideologies during the postwar period
carried to an extreme the monadic isolation of the bourgeois self
in European societies. For many vulnerable persons, psychoanalysis
as a social institution—during these fecund years of its history—
offered the possibility of repair or restitution of a damaged or alien-
ated self. Guntrip's saga is exemplary in this respect. His quest for
personal meaning led him from a protestant Christian calling as a
minister toward psychoanalysis as a vehicle for restoration of the
pure, natural self he sought. His French contemporary, the philo-
sopher Louis Althusser, initially inspired by Lacan, turned to analysis
for very similar reasons, experiencing a lack of personal existence
that haunted his life. His disillusionment with the Catholic faith
and communist ideology that had organized his intellectual and
emotional life and his unremitting search for a set of viable ideals
are vividly portrayed in his autobiographical writings, which I dis-
cuss in chapter 6. The theme of self-restoration was, of course,
explicitly taken up by Kohut, who in many ways echoed the liber-
J
The entire subject of separation leading to the second birth of the human subject
is circumnavigated again and again by Lacan, for example, in "The Subversion
of the Subject and the Dialectic of Desire" (1960) and in Seminar IV (1956-
1957). That is, it is approached indirectly and often through the negative. Van
Haute (2002) has attempted to translate these passages into a more "experience
near" and user friendly manner (see pp. 104-119).
 The Case of Margaret Little 9

ating post-Freudian zeal of Guntrip in an American setting. There

was passion as well in Lacan's commitment to probing the secrets
of the human subject. Like Kohut and Guntrip, he rejected the
mechanistic model of ego psychology, defending a more dynamic
depiction of psychic life that he found in Freud.2 Perhaps Freud
could explore the mechanisms of the mind during an earlier, more
stable era without immediately bringing into question the secure
identity of the European bourgeois evoked by 2izek. Winnicott's
interests were in many ways parallel to Lacan's, particularly his
attention to the origins of self within the mother-child relation-
ship, and it was the application of his ideas to patients like Margaret
Little and Guntrip that aroused so much interest3 in his writings.
Little (1985) writes of her first session with her second ana-
lyst, Ella Freeman Sharpe, that she lay rigid on the couch, unable
to speak or move. Later she began to scream. After sitting her up,
Sharpe interpreted her fear as a kind of castration anxiety resulting
from a rivalry for the affections of Little's previous male analyst,
whom she also knew. Little disagreed, arguing that her fear was
one of "utter destruction, being bodily dismembered... wiped out"
(p. 14). Later, she was to make a misattunement of this type by Dr.
Sharpe the centerpiece of her important article on countertransfer-
ence (Little, 1951). There are similiarities in her description of
Sharpe to Guntrip's (1975) well-known account of his first analy-
sis with Fairbairn. In both cases, a dedicated and caring analyst
behaved rather rigidly and silently, sticking to oedipal interpreta-
tions. Of course, Fairbairn went much further in the direction
Guntrip sought and was already breaking with analytic orthodoxy.
In some ways he was ahead of Winnicott.4 Both analysts no doubt
helped their difficult and challenging patients considerably, but a
residue was left, a fundamental untouched residue that led both
eventually to the couch of D. W. Winnicott. Little was later to
diagnose her relationship to Sharpe as a transference psychosis based
on earliest infancy. This situation was certainly repeated and even
fostered in her subsequent analysis with Winnicott, who believed

2
Kohut (1977) mentioned Lacan with others as overlapping with his own interests.
3
Rudnytsky's (1991) comparative study of Kohut, Lacan, and Winnicott deals
witn many issues touched on in this chapter.
4
See Winnicott and Khan's (1953) review of Fairbairn, in which the lonely
Scotsman was tarred with the accusation of departing from Freudian theory.
10 Chapter 1

that regression was necessary and was prepared to accept it. She
once again lay silent in their first session, where Winnicott com-
mented that she was shutting him out for some reason, a true object
relations interpretation of the experience of self with other. Modell
(1980) would elaborate this phenomenon in his paper, "Affects
and Their Non-Communication," in which he observed the defen-
sive need of certain patients to shut the analyst out to protect a
vulnerable self against a repetition of traumatic early maternal fail-
ure. Green (1975) had offered an analogous hypothesis, in which
he spoke of an impossible attempt to abandon relations with ob-
jects, leading to a "negative hallucination of the self" (p. 55), like
Little's belief in her nonexistence. Guntrip may have accomplished
the same result of distancing his analyst by his pressured talking
during the sessions. These tactics of noncommunication suggest an
underlying fantasy of a powerful, uncaring or dangerous, devouring
mother, who must be shut out at all cost.
Little's account of her treatments brings out two of the impor-
tant dimensions of the emergence of subjective life in infancy em-
phasized by Andre Green—the problematics of presence (her
frightening quasihallucination of Sharpe as a kind of spider), evok-
ing the danger of being devoured or destroyed by the object, and
of absence (feeling out of contact with Winnicott), threatening
psychic annihilation by another who might not respond to what
was most important to her. She desperately needed an object, not
for pleasure, but for recognition and presence, yet feared being
destroyed by misunderstanding or impingement. Modell (1990),
describing a group of patients similar to Little, wrote that close-
ness can threaten the existence of the self, whereas distance may
lead to deadness. Modell (1980) had observed that the fear of de-
struction by the failure of an empathic response may be met by a
sort of nonrelatedness, inducing a reciprocal coldness in the ana-
lyst. Although his emphasis here was on the patient's anxiety and
defensive maneuvers in the context of internal object relations,
Modell's formulation was on the way to the two-person psychology
that he was later to advocate. Now we would say that exploration
of the analyst's unwitting or unconscious participation in this type
of situation is an essential element of an effective treatment, not
because it creates the patient's problem, but because it provides
the road to understanding and reconstruction of a basic develop-
 The Case of Margaret Little 11

mental and structural failure in which the analyst has inevitably

been (re)playing a part.
In his scathing critique of analytic models of transference,
Lacan (1958) mocked the metaphor of distance used by object re-
lations analysts as implying a simplistic version of the two person
psychology, in which the symbolic dimension of subjectivity is
slighted in favor of an imaginary "real" relationship—"ripening
the Object in the hot house of a confined situation" (p. 245). To
my way of thinking, Winnicott is more enlightening here than
Lacan, as he addresses the symbolic "maternal provision" and its
failures. Winnicott may have overemphasized the maternal aspects
of the patient's relationship to the Other (the analyst in the trans-
ference, the primordial mother, the symbolic order), whereas Lacan
mistrusted the traumatic potential of maternal overpresence, which
became the cornerstone of his theory of anxiety (see Harari, 2001).
Rudnytsky has cleverly contrasted the difference between the two
by suggesting the term "name of the mother" as Winnicott's equiva-
lent of the important Lacanian concept nom du pere (name of the
father). Their disjunction on this point carried over to their respec-
tive conceptions of therapeutic action. Winnicott developed a model
of regressive reliving of a damaging infantile situation and did not
hesitate to establish his own active holding presence, whereas Lacan
looked more toward making a decisive cut in the infantile dyad,
allowing the patient to emerge as a differentiated subject of desire.
As Eigen (1981) wrote, both shared the goal of enabling the sub-
ject to persevere in the difficult task of human existence.
Rudnytsky (1991) has further polarized Winnicott from Lacan
by highlighting their different conceptions of self. Although his
analysis of their complex and not always consistent ideas is nuanced,
he comes down on the side of an "essentialist," core self as truer to
human experience than the fissured and divided subject of Lacan
and the postmoderns. He faults Lacanian theory for rupturing the
wholeness that characterizes healthy personal experience (thus sup-
porting Guntrip's position) and for replacing it with an inherently
unstable and alienated self. Although acknowledging the fuzziness
of Winnicott's notion of a "true self," Rudnytsky argues that it
provides a more solid foundation for a renewed psychoanalysis,
and he presents the image of a happy, self-realized Winnicott as a
better model than the more tormented subject of Lacan. In my
Random documents with unrelated
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disordered fancy than that what I saw could indeed be true. At
length we recovered from our surprise, and mutual inquiry quickly
followed.
I now learned that the stranger who accompanied my Captain of the
Mountain Muster, was the person for whose apprehension so much
diligence had been employed, and such large rewards offered. So
critical was his escape, that the violence of that storm under which
he embarked, alone prevented the activity of his pursuers from
being successful, and Kelly, whose secret services had often been
useful, confiding in his skill, volunteered in conveying the fugitive to
a vessel which lay off the bay hovering on the coast to receive him.
Talbot had no design of accompanying the stranger's flight, but the
melancholy catastrophe which occurred on the return of the boat
towards the land, altered his purpose. He swam on shore, and aware
of the consequences which would ensue from investigation, resolved
to make his way to Dublin, travelling by night, and lying in
concealment all day. From thence he easily contrived, with the aid of
people who were ready to abet every scheme that favoured the
cause of rebellion, to procure a passage on board an American
trader, and it so chanced that the young man who now stood before
me, did not arrive till after Talbot had reached Quebec.
Ferney had been for some weeks the place of this young man's
retreat before he left Ireland. He had suffered the greatest bodily
fatigue, as well as agonizing uneasiness of mind, and even after he
had taken refuge in the mountains, could not venture to rest his
weary limbs in the same cavern for two successive nights. The last
preceding his departure, had been passed in the rock-surrounded
cottage of poor Kelly, and the following witnessed that sad
catastrophe which it was supposed had engulphed its inhabitants,
together with Albinia Talbot, who would not be deterred from the
enterprize, her youngest brother, and Richard Lovett, in the depths
of ocean!
The two friends whom it was my fortune to meet this day, were now
preparing to return secretly to Ireland, and were to leave Quebec on
the next day. They obtained from me a promise of the most
profound silence respecting our interview. We agreed to correspond,
and I engaged their warmest interest in endeavouring to procure my
liberation from a profession which was irksome to me beyond
measure. The young stranger was deeply affected at sight of the
seal and ring which I restored to him along with the case in which I
found them.
The impression made by this interesting youth upon my mind was
indelible. Brief as was my acquaintance with that ill fated, but highly
gifted being, the memory of it will never be effaced from my heart,
and even now, when my whole character has undergone a change, I
recollect him with the same vivid enthusiasm which this romantic
meeting inspired. He and I appeared to be drawn towards each
other by some mutual attraction, which brought us at once into
contact, while I observed that towards Talbot there was an
involuntary restraint of manner which seemed to say, "leagued as we
are by similar fortunes, and bound as I am in chains of gratitude, we
cannot unite in the bonds of friendship, so different are the materials
of which we are formed."
Truth had placed her throne on that countenance, which wore a
noble expression of mildness and sincerity. A natural grace marked
every movement, while candour and moderation characterized every
word which flowed from the lips of one, who in this transient
glimpse, when I beheld him for the first moment in my life, infused
into my soul such assurance of his worth, that I would have followed
him to the limits of creation, and trusted more implicitly to a "yes" or
"no" pronounced by his lips, than to all the oaths which could have
been sworn upon a thousand altars. "Here," said I to myself, "is the
effect of integrity. Here is the triumph of a single heart over all the
arts and ingenuity of dissimulation."
I did not wonder now at my brother's devotion to such a leader,
whose judgment only led him astray. My leave of absence drew to a
close, and every moment was so precious to the fugitives as well as
so dangerous while we lingered together, that taking a hasty farewell
we parted, with a promise to meet if possible at night on the heights
of Montmorenci. I regained my boat in a state of spirits very unlike
that in which I had left it. My mind was filled with bright hopes, and
my uncle, mistaking my cheerfulness for the effect of beautiful
scenery and healthful recreation, rejoiced benevolently in the
indulgence which he had granted, while I encouraged the error that
I might profit by it again.
The vessel in which my friends were to sail was delayed for some
days by contrary winds. During this interval of anxiety they dared
not appear abroad in day-light; but we held a nightly congress, and I
gave myself much credit for the skill with which, as I imagined, I
evaded all suspicion in my various contrivances for quitting our
house after the doors and windows were barred and bolted, but I
deceived myself, as I had often done before.
At length the parting scene approached, and my feelings were not to
be envied when I bid farewell for ever to one who had taken
complete possession of my mind, and who professed the warmest
attachment to me not only for Harold's sake but my own. He
promised to see my family when he conveyed the ring to my brother,
and I gazed on the sail which bore him away till it was lost in
distance.
An aching void now succeeded, I became absent and abstracted,
blotted the letters which I was desired to copy, made mistakes in the
accounts which I was ordered to look over, and manifested in every
way how far my thoughts were wandering from the work of my
hands. One day I had been more careless than usual, and after
committing several shameful blunders, was going as usual to
ruminate in a solitary walk, when my uncle entered the room, and
with an air of gravity which marked displeasure, addressed me in the
following words:
"Albert, your nightly meetings with two young Irishmen on the
heights of Montmorenci, are known to me. I am not a spy, but it is
my duty to watch over your conduct while you remain under my
charge. Take my advice. The choice is placed before you, between
honourable independence and destruction. The puny attempts of an
undisciplined rabble, and their hot-headed leaders, will recoil upon
the agitators who will not subvert the Empire, but be crushed
themselves in ruin. Begin your reforms in the right way, each with
himself, and you will find work enough to do, I promise you. We
have more talent than principle, now-a-days; virtue is becoming a
mere theatrical quality; modern patriotism is a scenic display; our
liberality consists in profusion of words; and feelings are cultivated
for the sake of a passive impression, not for practical use. The noble
exertions, and still nobler privations arising from self-denial, which
elevate man in the scale of existence, are rarely to be found, and will
be more scarce, I fear, every day. The present fermentation will be
suppressed, but there is a secret adversary silently, yet busily, at
work in the minds of men, which will carry on its operations unseen,
till all the mass is leavened, if the enemy be not exposed before the
mischief is completed. Seek contentment and respectability where
they may be found. I am going, if you will, to make trial of your
ability in rather a delicate business, and send you to Delaware,
where I have reason to think that a man who has possessed himself
of some property belonging to me, is hiding at present. He has
stolen papers of great importance, and if on my explaining the
particulars of your mission, you have a mind to undertake it, and
acquit yourself satisfactorily, I shall be glad to reward your zeal.
Perform the journey promptly and diligently, and it may be the
earnest of future advantage to you. To-morrow morning every thing
will be ready, and you will be provided with all the necessary
instructions for your guidance."
I had taken leave of my friends, and as some time must elapse
before I could benefit by their exertions to release me, I was glad of
this temporary diversion to my thoughts, and with my usual self-
conceit resolved immediately on making a great character for
cleverness and dispatch, which might bring pecuniary recompense,
and thus set me free. The person who had absconded, and taken
some deeds of consequence belonging to my uncle away with him,
owed him also a large sum of money. If successful in recovering the
booty, I might be presented with part of it for my pains. Overjoyed
with this prospect, fancy set her loom again at work, and soon wove
a golden tissue, which reanimated my hopes.

END OF VOL. II.

J. B. Nichols, and Son, 25, Parliament-street.

Transcriber's Note

Variations in spelling, punctuation and hyphenation have been retained except in obvious
cases of typographical errors.

A Table of Contents was not included in the original text. This has been added.
*** END OF THE PROJECT GUTENBERG EBOOK TALES OF MY TIME,
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