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med “Alter-Ego”; this would be the secondary experience of identification of which Metz writes: a sort of fantasy that is also identified with. “In other words, the spectator identifies with himself, with himself as a pure act of perception (as wakefulness, alertness), as condition of possibility of the perceived and hence as a kind of transcendental subject, anterior to every there is. ….Very different, because this mirror returns us everything but ourselves, because we are wholly outside it.” [Metz, p413]

 

Metz notes this experience as essentially secondary, only able to occur after the differentiation, or fracturing, of the unified ego and identity in the Mirror Stage. This Mirror Stage fracturing immediately incurs the creation of the Alter-Ego, or Ego-Ideal. What the child does not find in the mirror—in his Identity—but presupposed to be true in his Ego (beauty, strength, status) is immediately cast into a fantasy identity, an Alter-Ego. Thus the Ego—the person’s internal definition of identity, as opposed to social—is made up of both what he perceives as his societal Identity and his fantasized Alter-Ego.

 

Bernadette Wegenstein notes the fracturing of the unified form in the process of Identity creation in the Mirror Stage: Through the recognition of his or her own Gestalt, the child anticipates his or her corporeal unity, which is needed in order to build a proper Ego. This results in the lack of an “original” bodily identity tracing back to one origin of a body image, such as the genetic mixture of the parent’s bodies, and hence in the loss of a secure historical representation of the body (such as the presentation of a growing body in a child’s photo-album). The stable concept of identity is replaced by what Lacan calls the “fractal body” (dispersed body), whose identity depends on a process of “inscription” and semanticization through an outside world. This fractal body, not responsible or even aware of the bodily images that it is producing, gives reason for a profound discussion and repositioning of subjectivity in the twentieth century.”[p6]

 

This fracturing creates an anxiety based on the difference between Ego, Identity, and Alter-Ego, and the lack that they imply. According to Lacan, this tension between fractured concepts of self is a basis for psychosis.

 

In the works of Freud and Rank, paranoia had become an important means for understanding the power of the image. Lacan points out that paranoid psychosis goes back to a broken genesis or development in the phase of a pre-imaginary reality, the stage that precedes mirror identification. Due to the possible threat of losing the unified body image and returning to a fragmented bodily experience, the psychological process of formatting an “Ego-Ideal” is accompanied by a feeling of anxiety (angoisse). This feeling can come back at any time during a paranoid psychotic experience, and in fact does come back in many different appearances. For instance, anorexia, hysteria, and other (often female) illnesses can be seen as mourning for the loss of a unified body 本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。