Page 120 - Cultural Theory and Popular Culture an Introduction

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104 Chapter 5 Psychoanalysis

to fix upon a signified. For Lacan (1989), desire is the hopeless pursuit of the fixed
signified (the ‘other’, the ‘Real’, the moment of plenitude, the mother’s body), always
forever becoming another signifier – the ‘incessant sliding of the signified under the
signifier’ (170). Desire exists in the impossibility of closing the gap between self and other
– to make good that which we ‘lack’. We long for a time when we existed in ‘nature’
(inseparable from the mother’s body), where everything was simply itself, before the
mediations of language and the Symbolic. As we move forward through the narrative
of our lives, we are driven by a desire to overcome the condition, and as we look back,
we continue to ‘believe’ (this is mostly an unconscious process) that the union with the
mother (or the person playing the symbolic role of the mother) was a moment of plen-
itude before the fall into ‘lack’. The ‘lesson’ of the ‘Oedipus complex’ is that

[t]he child must now resign itself to the fact that it can never have any direct access
to . . . the prohibited body of the mother. . . . [A]fter the Oedipus crisis, we will
never again be able to attain this precious object, even though we will spend all our
lives hunting for it. We have to make do instead with substitute objects ...with
which we try vainly to plug the gap at the very centre of our being. We move
among substitutes for substitutes, metaphors for metaphors, never able to recover
the pure (if fictive) self-identity and self-completion. ...In Lacanian theory, it is
an original lost object – the mother’s body – which drives forward the narrative of
our lives, impelling us to pursue substitutes for this lost paradise in the endless
metonymic movement of desire (Eagleton, 1983: 167, 168, 185).

The ideology of romantic love – in which ‘love’ is the ultimate solution to all our
problems – could be cited as an example of this endless search. What I mean by this is
the way that romance as a discursive practice (see discussion of Foucault in Chapter 6
and post-Marxism in Chapter 4) holds that love makes us whole, it completes our
being. Love in effect promises to return us to the Real: that blissful moment of pleni-
tude, inseparable from the body of the mother. We can see this played out in the
masculine romance of Paris, Texas. The film can be read as a road movie of the uncon-
scious, a figuration of Travis Henderson’s impossible struggle to return to the moment
of plenitude. The film stages three attempts at return: first, Travis goes to Mexico in
search of his mother’s origins; then he goes to Paris (Texas) in search of the moment
when he was conceived in his mother’s body; finally, in an act of ‘displacement’, he
returns Hunter to Jane (a son to his mother), in symbolic recognition that his own quest
is doomed to failure.

Cine-psychoanalysis

Laura Mulvey’s (1975) essay ‘Visual pleasure and narrative cinema’ is perhaps the clas-
sic statement on popular film from the perspective of feminist psychoanalysis. The