5 :: SOCIAL THEORY SINCE FREUD
TRAVERSING SOCIAL IMAGINARIES
responding to, and engaging with, the passions of the self as a means of enlarging
the radical imagination and creative life.
In this opening chapter, I shall briefly summarize some of the core trajectories of
psychoanalytic theory, and then examine the relevance and power of psychoanalysis
in terms of social-theoretical debates in the human sciences. Throughout, I will
attempt to defend the view that psychoanalytic theory has much to offer social
theorists, including feminists and postmodernists, in the analysis of subjectivity,
ideology, sexual politics, and in coming to terms with crises in contemporary culture.
THE LEGACY OF FREUD
It is now more than a century since psychoanalysis emerged under the direction of a
single man, Sigmund Freud. Freud, working from his private neurological practice,
founded psychoanalysis in late nineteenth-century Vienna as both therapy and a
theory of the human mind. Therapeutically, psychoanalysis is perhaps best known
as the ‘talking cure’ —a slogan used to describe the magical power of language to
relieve mental suffering. The nub of the talking cure is known as ‘free association’.
The patient says to the analyst everything that comes to mind, no matter how trivial
or unpleasant. This gives the analyst access to the patient’s imagined desires and
narrative histories, which may then be interpreted and reconstructed within a clinical
session. The aim of psycho-analysis as a clinical practice is to uncover the hidden
passions and disruptive emotional conflicts that fuel neurosis and other forms of
mental suffering, in order to relieve the patient of his or her distressing symptoms.
Theoretically, psychoanalysis is rooted in a set of dynamic models relating to the
human subject’s articulations of desire. The unconscious, repression, drives,
representation, trauma, narcissism, denial, displacement: these are the core
dimensions of the Freudian account of selfhood. For Freud, the subject does not exist
independently of sexuality, libidinal enjoyment, fantasy, or the social and patriarchal
codes of cultural life. In fact, the human subject of Enlightenment reason—an identity
seemingly self-identical to itself—is deconstructed by psychoanalysis as a fantasy
which is itself secretly libidinal. Knowledge, for Freud as for Schopenhauer and
Nietzsche, is internal to the world of desire. In the light of Freudian psychoanalysis,
a whole series of contemporary ideological oppositions—the intellect and emotion,
commerce and pleasure, masculinity and femininity, rationality and irrationality—are
potentially open to displacement.
In order to detail an accurate map of the intersections between psycho-analysis and
social theory, it is necessary to outline some of the basic concepts of Freudian theory