Sodeza

Freud and Jung have been at the center of mainstream thought on contemporary psychology, and somewhere just behind them is Jacques Lacan.  There are many places in the world where the order of importance is reversed, with Lacan at the top, but it’s not necessarily the case in most parts of the English-speaking world.  It could very well be an issue of translation.  Not that the other two are difficult to translate, but there is a certain precision of the word with which it is harder to contend.  In part, this is due to the precise French language, versus its more flexible borderland language German, but it’s much more likely because of the content of his thought.  For Lacan, words really are the beginning and the end of it all.

That the unconscious is structured was a radical idea when it was first put into words, and it still can be radical, depending on the context.  That its structure is made of language, however, is where Lacan radically separates from Freud and Jung.  In the realm of philosophy and literary theory, this is very useful, and somewhat exciting.  The roots of post-structuralism that have guided a lot of the contemporary continental thought on reality are connected to Lacan’s own roots, making for a very interesting and rhizomatic web of interlacing conditions.  It is almost satisfying to read the world this way, in the guise of philosophy.

However, under a psychoanalytic cover, it becomes something else entirely.  The implications in literary theory are interesting, and somewhat useful, but the theory as applied to the human psyche becomes something a little more threatening.  It’s not as liberating as the notion that language creates meaning, and by extension, reality. Although this is true under Lacan, there are conditions that make any real freedom very tenuous.  The human, or speaking subject, becomes aware, through the psychoanalytic process, that their vision of reality is based on an interplay between a fantasy world, and one represented by symbols.  Beneath, and behind, and indeed above, all of this is a real, which is too powerful to be really knowable.  The real is the raw material of everything, and as such it serves to motivate or underline nearly all thought and action to some degree.  Since the subject is always contending with the imaginary, the symbolic, and the real, language has no lever, and no point of escape, and this is the crux of where the theory begins to unfold.  The speaking subject has never been the same since.

It’s sometimes a bit of a contradiction when a place can meet the needs of its population, and also be capable of becoming transformed by it. The Opening of the XOXO Dance Company has been an important moment in civic responsibility, and speaks to a very bright future in a town where brightness always prevails.

In Killeen, Real Estate is valuable not only for its potential in launching new lives, but also for its relation to the neighborhood and town. Living here means becoming part of a broader cloth, and becoming a member of a community. The sense of this is hard to understand for anyone who’s been living in larger cities all their lives, but those who have been part of a town understand that it’s something very special.

It’s also difficult to nurture. When efforts to bring dance into the community in such a thoughtful way start to show their success, it can be a very important moment. The emphasis on XOXO is toward an ideal where the community center sensibility runs alongside a deep appreciation for the art. Nurturing the capacity for dance among the young people is essential, and so is continuing to develop one’s own skills and passion as life unfolds. It’s a space that speaks to tradition, and it’s in a context whose time has come.