By Andrea Custodi
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Additional resources for Dharma and Desire: Lacan and the Left Half of the Mahabharata
The husband/father is the third term, the Symbolic order. Language and the Law-of-the-Father break open the dyadic relationship-the Symbolic order forces itself upon the subject, which is experienced as an early trauma. For the subject, a break in imaginary conceptions is experienced as a sense of castration-the castrating function of the Symbolic order separates the child from the mother. Parvati protests: the mother (perhaps, as Obeyesekere suggests, starved for affection in a joint family that denies demonstrative feelings) desires to retain the Imaginary mirroring love relationship with the child.
Indian communication patterns, for example, might require more vigorous non-verbal feedback from the analyst than Western patients might expect or require. The idea of introspection, whereby one scrutinizes the events and adventures of one's own life as a sort of historical narrative, is likewise a foundational element of Western psychoanalysis that becomes problematic when applied to non-Western cultures. Says Kakar, "this kind of introspection is simply not a feature of Indian culture and its literary traditions..
Even beyond societal structures, Bose realized that psychoanalysis was profoundly shaped by Western notions of selfhood, subject-object relations, and biological theories, and that some of these things would have to change if psychoanalysis was to be viable in India. For example, in contrast to Freud's positing of a basic alienation and antagonism between subject and object, culture and individual, Bose employed a traditionally Hindu emphasis on interrelatedness and interdependence. Whereas Freud emphasized the structural separation of the id, ego, and superego, Bose emphasized the unity of the Self.
Dharma and Desire: Lacan and the Left Half of the Mahabharata by Andrea Custodi