Page 107 - Decoding Culture
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100  D E C O D I N G   C U L TURE

           observed his grandson  throwing  away  and  recovering a cotton­
           reel, accompanied by the repeated cries of 'f o rf  (off it goes)  and
           'da' (here it is) , a game he interpreted primarily as an attempt by
           the infant to  deal with the absence of the mother but also as  a
           beginning  process in  the  construction  of a  symbolic  universe.
           Lacan extends this such that/ort and da become signifiers of pres­
           ence/ absence, foundations, as it were, of the difference system of
           language. Then, later still, in the Oedipal phase, the infant encoun­
           ters the full force of the Symbolic, subjected through language to
           the  'Name-of-the-Father',  to the  Law,  made  into  a nascent social
           subject via the mechanism of the castration complex.
              Of course, the apparent phasing of this description should not
           be taken literally.  What is  captured  here,  rather,  is the  sense  of
           subject formation being intimately connected with the acquisition
           and character of language. The castration complex is seen to com­
           plete, in its establishment of differences, the process inaugurated
           by the mirror phase and the FortiDa game in which subjectivity is
            organised by the same structures as language' (Coward and Ellis,
            1977:  1 1 5). The slogan with which Lacan's work is so often char­
            acterized  is  'the  unconscious  is  structured  like  a  language',  a
           phrase which, as always with Lacan, may be open to many readings
           but which certainly suggests the centrality of difference relations
            in the constitution of subjectivity as much as in the constitution of
           language. To become a subject is to find a place in a system of rep­
            resentations,  to  be  constituted  through  the  Symbolic  as  a
            seemingly unified self.
              Now  this  is  more  or less the  claim  that Althusser borrows in
            constructing his view of interpellation.  But even on this deliber­
           ately thin  account  of Lacanian  theory  it is  not clear that  subject
            formation  and  interpellation are ideal  bedfellows.  Interpellation
            has a certain mechanistic quality, a sense of constraint and fixity.
            Indeed,  that  was  its  attraction  to  those  eager  to  explore  the





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