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Beyond Interpellation
Mladen
Dolar
discussed two decades ago have passed into oblivion; interest now re
mains confined to the notoriety of his personal life (scandalous enough
to produce even best-sellers). I think this theoretical amnesia is not
simply due to his falling out of fashion-it is not that his ideas have
simply been superseded or supplanted by better ones. Rather, it is
perhaps more a case of forgettingin a psychoanalytic sense, a convenient
76 Mladen Dolar
to the famous Althusserian notion of interpellation and tryto rethink its
relation to thepsychoanalytic account of subjectivity.1
stage.
leap-a
moment
of sudden
emergence-occurs.
77
Beyond Interpellation
alternative: eithermateriality or subjectivity;either theexterioror the inte
rior.
of a clean
cut-a
break,
a rupture,
sharp
edge,
a sudden
emergence,
at
can be fixed, the argument would go, for instance,when Marx suddenly
abandoned his alleged humanist ideology in favor of science. But this is
perhaps notwhere Althusser's deficiency lies: in fact, quite the contrary.
I thinkwe should hold to the idea of sudden emergence and abrupt pas
sage as a deeply materialist notion and even-why not?-hold to the idea
of creatio ex nihilo.2 Althusser has only pursued, with rare consequence,
78 Mladen
Dolar
an
For Althusser, the subject is what makes ideology work; for psy
choanalysis, the subject emerges where ideology fails. The illusion of
autonomy may well be necessary, but so is its failure; the cover-up never
Beyond
79
Interpellation
of man")
ment.6
He
saw
the unconscious,
as a
structure-"structured
along
language,"
general
as
structuralist
the famous
slogan
lines,
as
goes-dis
Thus
for Lacan,
at whatever
level we
look
at the matter,
there
80 Mladen Dolar
is keen to retain the subject, he can do so only by sub
traditional
notions to severe criticism. The subject is some
its
mitting
and
other
than,
opposed to, consciousness, which entails the issue
thing
of recognition/miscognition. Indeed, Lacan and Althusser agree that this
While Lacan
and miconnaissance
defines, forLacan, the
as
link
Althusser
this
is
defined
for
"specular." For both
Imaginary;
Lacan and Althusser, it is sharply opposed to cognition, or knowledge
(savoir), which demands a transition to a different register.Agreement
between reconnaissance
on this point could make them allies in the common battle against "ego
or "homo psychologicus,"
and self-centered
psychology,"
to science.9
For
Lacan,
however,
the subject
emerges
only
at the
Falling
inLove
81
Beyond Interpellation
which Freud speaks, for instance, about the introjection of the object as
essential to subjectivity. In his Group Psychology and theAnalysis of the
Ego (1921), perhaps the best and themost systematic piece of evidence
to thateffect,he describes two basic typesof ties between the subject and
ultimately constituted by this difference between the ego and the ego
ideal; one could say that theego is finallynothing else but thisdifference,
this "differentiatinggrade in the ego" (161), where both of them are con
ceived as places to be filledwith a series of external objects, mother and
82 Mladen Dolar
sumed to be an object of possible choice and of one's inner consent; in
fact,one never makes the choice, or better, the choice has always already
only be liberated from its natural bonds by being tied to the chains of the
signifier (the currentneutral term"the signifyingchain" is perhaps not so
innocent). This common process can be seen as a tripledevice of subjec
tivation-three things happen simultaneously: first, a passage occurs
from a contingent exterior to the interior;second, a purely formal change
takes place during which the content remains the same; third,a forced
choice ismade where the given is presented as what one has chosen. The
forced choice is not simply an absence of choice: rather, the choice is of
fered and denied in the same gesture. This empty gesture iswhat counts
for subjectivity.
by Lacan
in his
seminar,
Les
quatre
concepts
fondamentaux
de
la psych
Beyond
Interpellation
83
woman, involves precisely the same device. Itwould seem that therehas
to be an autonomy of choice-indeed one cannot speak of love if there is
no freedom of choice (if the choice ismade, for instance, by parents, as
was the common practice until quite recently).Yet upon a closer, or even
84 Miaden Dolar
falling in love, takingworld literature,as well as cinema from itshighest
to its lowest forms, as evidence in thematter. Remarkably, this taskwas
analytical cure, and for quite a long time its implications were not seen.
This love of the patient for the analyst (in the beginning, psychoanalysis
had mostly to do with hysterical female patients) springs up with an
astonishing, almost mechanical regularity in the analytical situation,
regardless of theperson of the analyst and thatof thepatient. This love is
artificiallyproduced-a functionof theanalytical situation-but neverthe
less a true love, as Freud insists, in no way different from a "genuine"
one, although experimentally induced. If it seems pathological, one
should keep inmind that love itself is a highly pathological state. The
only difference lies, at themost, in the utterpredictability of its appear
ance
in transference,
not
in its nature.
Its
structure
is bared
in a more
can be certain to find this love in every cure, a love which nobody called
for and which can be highly embarrassing for the analyst. There are three
possible outcomes of transference-love, Freud says: the interruptionof
the cure (but the patient would start another one and run into the same
Beyond Interpellation85
lutions are bad, the only thing that remains is to handle it-using it as a
lever, as itwere, of the cure, analyzing itas another formation of the un
conscious, a pathology that the cure itselfhas produced. So the analysis,
paradoxically, ultimately turns into the analysis of a pathological state
and
dreams.
the very
beginning
Freud
warns
us
that transfer
86 Mladen Dolar
It is in this resistance, in this closing of the unconscious, that transferen
tial love is situated.Love is the opposite pole of theunconscious:
What
revelation.
Love
appears...
in the function
of decep
out.
sponse of love on the part of the patient who offers him/herself as the
object of the unfathomable desire of theOther. The unnameable object
spoils thegame of free flow and repetition, and it is in thisbreak, in this
inert and unspeakable being, that the subject's jouissance can be situ
ated.20Where the signifier is arrested, one offers one's being; in this lack
of words the silent being of the subjectmanifests itselfas love.21
I have startedwith the assertion that there is a remainder involved in
themechanism of interpellation, the left-over of the clean cut, and that
this remainder can be pinpointed in the experience of love. Love, how
87
Beyond interpellation
ever, is not a symptom, or rather, its symptom-value is covered by the
emergence of sense: the contingent and senseless ismiraculously trans
formed into thepoint of the highest sense, the realization of one's most
intimatewishes, not something imposed and alien. Thus far, one could
two lies. Could one say that love iswhat we find beyond interpellation?
The point is thatpsychoanalysis, with themechanism of transference,
makes love appear as a symptom. It produces transference-love as a
"necessary illusion," a new pathology and itsmajor lever, but psycho
analysis also bares themechanism which produces love, and thusmakes
itappear in itsvery contingency. The analytical process can be seen as a
demonstration that love involves a dimension "beyond interpellation."
The conclusion of analysis occurs precisely with the realization of the
identity is open, then, from the second point of view, the being of the
subject is limited, fixed, and inert in itsjouissance. This inertia functions
as a sort of ultimate foundation, but is unable to found the signifying
chain; there is ultimately no conjunction between the two points of view.
Love can function as a mechanism of ideology-it can serve as a linkbe
88 Mladen Dolar
tween what ismost private and a social bond-only because itcan suc
cessfully produce thatpassage from the outer into the inner and at the
same time cover itup. Love masks the external origins of subjectivity,
concealing them not behind the illusion of an autonomous subject as a
causa sui, but, quite the contrary, by offering one's being to theOther,
offeringone's own particularity in response to external contingency. The
remainder of theReal beyond the signifier demands theoffering of that
remainder in the subject, the part of the "individual" that could not be
by
a "Here
I am,"
"It's
me,"
recognizing
him/herself
as
the ad
to it, a past
that has
never
been
present.
It "creates"
something
called theReal-and
that cannot be symbolized-this
which at its "first" appearance is already lost. The retroactive nature of
the forced choice entails the loss of something thatwas never possessed.
There is thus a major difference between Lacan' s forced choice and the
is what Lacan
Beyond Interpellation89
concepts fondamentaux de la psychanalyse, 192-3) is designed to show
that one loses the intersection of the two choices anyway (life with
money, inLacan's example). The example ismeant to illustrate theprice
one has to pay for the entry into the symbolic. Yet the example may be
misleading insofar as it suggests thatone might actually have possessed
"life with money" before being presented with the choice, whereas entry
into the symbolic demonstrates that the intersection is produced by
something one never had, but lost anyway.24 In
choosing-as
Althusser's model, there is no place for loss, for the price paid for
becoming a subject. Interpellation transforms the loss into a gain (just
like themechanism of love) and thusmakes the void which is created
is continuous either in the
invisible. There is no place for lack-being
90 Mladen
Dolar
(following the ritualbefore the advent of creed) and "the second material
ity" (the same ritual supported by innerbelief): the two are separated by
the "empty gesture" of subjectivation. The crucial question concerns the
status of the subject attached to "the firstmateriality." What made
him/her follow the ritual at all?Why did he/she consent to repeat a series
of senseless gestures? Clearly the creed did not motivate this consent
since itwas to be the product of the situation. Yet even before belief,
there is already a belief involved-not belief in theCatholic faith,but a
Beyond Interpellation91
and practices. If subjectivity can springup frommaterially following cer
tain rituals, it is only insofar as those rituals function as a symbolic au
tomatism, that is, insofar as they are governed by an "immaterial" logic
eration, the "nonsensical" materiality that exists for the subject as the
limitof sense. Zizek proposes a theoryof ideology, in theLacanian view,
based precisely on this point: "The last support of the ideological ef
fect. . .is the nonsensical, pre-ideological kernel of enjoyment. In ideol
ogy 'all is not ideology (that is, ideological meaning)', but it is this very
surplus which is the last support of ideology" (Sublime Object, 124).
Thus a paradoxical materiality persists after the advent of sense as some
thing that"does notmake sense" and which is theonly support of jouis
sance.27 This bit of theReal is dealt with in theLacanian concept of
fantasy, which correlates the symbolic subject (the one not based on
recognition, theempty space thatLacan marks $) and theobjectal surplus
(objet a); these are the two entities not covered, I think,by themecha
92 Mladen
Dolar
the signifying chain. But within this subject, there is finally a piece of
"external" materiality, a paradoxical object thatcomes to fill the empty
In the core, we find the outside
space as the intimate-extimate-kernel.
endeavour
of
Lacan's
later period to produce a
the
(hence
topological
edy thatanalysis has to offer is not a promise of some other happy union
or another harmony. Analysis only shows that no such harmony is pos
sible or desirable. Such a remedy is decidedly paradoxical insofar as it
offers a greater evil to heal a smaller one, showing that the disease that
the subject suffers from is incurable-yet analysis also shows that this
incurable disease is another name for the subject, that thisdisease founds
the very possibility of human experience.
93
Beyond Interpellation
2
3
4
5
6
94 Miaden
Dolar
95
Beyond Interpellation
96 Mladen
Dolar
42)
24 Both what Lacan calls the logic of alienation and thatof separation
function according to thismodel (though I cannot develop ithere),
thefirst one accounting for the curtailment of sense (the part of non
sense entailed by gaining sense), the second one accounting for the
object, the part of being thatone has to pawn in the operation (the
object being placed in the intersection of the subject and theOther,
that is, at thepoint where the lack of the subject coincides with the
lack of theOther). Cf. Les quatre concepts fondamentaux de la psy
chanalyse, 191 ff., 199 ff.
25 Pascal in a way admits this by the circularity of his argument in
fragment 233: thewager on faithmakes sense only if one already
believes, before accepting faith, that itmakes sense, that one will
gain by it.Cf. also Zizek's discussion of Pascal and theAlthusserian
use of it (The Sublime Object of Ideology [London: Verso, 1989],
36-40).
26 One can see the difficultywhen Althusser gets rather entangled try
ing to sortout differentmodalities qfmateriality.
27 From there,one can propose a differentkind of account of ideology,
structured not around meaning, but around its limit or beyond,
around its own impossibility (cf. Zizek's attempt to reinterpret the
classical case of anti-Semitism, Sublime Object, 125- 9).
28 The point could be demonstrated in a more technicalway by Lacan's
"graph of desire." While thefirst stage of the graph could be taken
to present themechanism of interpellation, the second stage deals
with thedimension "beyond interpellation." It introduces the entities
not covered by interpellation and correlates them in the formula of
fantasy, $ <> a.