Questioning the Unrepresented: The Essential and the Accidental in Psychoanalysis, Part 2.

The author questions the conceptual basis of , a set of terms including: the and . Because this terminology proposes a profoundly different metapsychology than Freud developed, the author contextualizes the fate of Freud's metapsychology in America and how it was confused with the authority of the classical analyst. Then excerpts of texts by Howard B.

Analytic Work: The Essential and the Accidental in Psychoanalysis.

This article explores what is essential to analytic work by drawing not only on Freud, but also on two additional sources: Friedman's (2019) notion of the psychoanalytic phenomenon as described in Freud's book on technique; and Weber's (1991, 2000) understanding of Freud's metapsychology as a creation of terms that are necessary in order to work with a non-observable object, the unconscious. Using Freud's emphasis on the importance of dreams as a form of thinking, the author links the work of Friedman and Weber and extends it in doing a close reading of a specific passage by Freud, showing that the precarious nature of metapsychology is understandable as a form of paradigmatic logic. A dream of the author's gives a certain counterpoint to the paper.

The drive as paradigm-Laplanche's as paradigm shift.

This paper begins with the argument that Freud's concept of the drive can be viewed epistemologically as a "paradigm" using the definition developed by Agamben. A paradigm is an analogical form of knowledge where the grouping of a set of examples makes phenomena more intelligible without there being a general rule for membership in the group. Next, this view of the drive as paradigm is used to argue that Laplanche's development of his concept of "le sexual" in French, rendered in English as the [in italics], is a paradigm shift for Anglophone psychoanalysis.

MICHEL DE M'UZAN AND ORIGINS OF IDENTITY.

Michel de M'Uzan describes a way to think about identity in which two distinct sources of our sense of identity must be considered. His innovation is the concept of the vital-identital, which he suggests is equally foundational with the sense of identity derived from the early human environment. The term endogenous identity is used to unify under one heading the ideas that de M'Uzan employs to build his concept of vital-identital.