Speaking Body on-line

Field notes on the possibility of online psychoanalyzing, from the point of view of the Lakanian psychoanalyst.

For a patient, the couch becomes a place where he can open up to a psychoanalyst, where he can put his thoughts, which he usually hides from other people. He can talk about his desires, his fears, his dreams, his relationships with others who may not be understood or acceptable in normal life. The couch also allows the patient to look at his body on the other side. It is a symbol of the fact that the patient’s body is important and worthy of attention, while it is often forgotten in everyday life. The body becomes the basis for a psychoanalyst to understand how a patient experiences his emotions and how his thoughts interact with his body. A couch can also symbolize a lack of sexual contact between a psychoanalyst and a patient. So the couch becomes a place where the patient can express his thoughts and emotions in words and symbols rather than in physical contact.

The couch can be seen as a wardrobe where the patient removes his or her body and is exempted from the role of an active subject. When we’re on the couch, we give up our normal behavior and we start talking about what’s in the depths of our unconscious. It can also be seen as a place where we leave our image, our appearance, and the physical sensations associated with our normal behavior. We can display our hidden thoughts and emotions, which we usually hide from others. Our body is part of our image of me, which we create to exist in the world. However, on the couch, we can abandon this image and free ourselves of it. There remains a third body, which is our rags, our scum, which we carry behind us and which is of particular importance to us.

In Lacan psychology, there is the concept of non-existence of sexual relations, which implies that there is no complete merger of the two individuals during the act of love or, more broadly, the impossibility of full understanding and compassion for the other person. Synchronization during the session is necessary to detect this lack of sexual connection. When two people are in session, they synchronize, not to see each other or to be physically close. This synchronization allows them to become deeply involved in the psychological experience that is taking place within each of them and to understand their hidden desires and fears.

It is important to understand that a virtual presence cannot replace the actual presence of bodies at a psychoanalysis session. If we sabotage a real presence at a session, the paradox of non-existence of sexual intercourse disappears, and we cannot reach the deep levels of our personality that are available only through the present presence.

When the patient falls on the couch, he separates himself from the world of external events and goes into contemplation. The couch amputates the body’s motor functions, eliminates the patient’s physical activity, eliminates the patient’s appearance. He may become more open and honest in his remarks, as he does not feel valued or afraid to be judged for what he has said. The body left on the couch represents the body necessary for the analysis process. The patient is becoming a pure speaker. His words, words and experiences go back to their original meaning, without distortions and the influence of social and cultural norms, which helps the patient better understand his thoughts and feelings and accept them as part of himself.

In lakana psychology, the body is not regarded as just a physical being, but as an area where symbolic, real, and perceived order is crossed. The experience of ourselves as a body implies the realization that our body interacts with all these ways, and that it is not just a tool that we use to meet our needs. The experience of being a body on a couch can be particularly significant because, in this context, the body is in a relative state of helplessness. Since there is no possibility of physical action, the body becomes a «poor body» — a body that cannot act, can’t protest, can’t defend itself. The body is influenced by a speech that «parasites» on it; speech and other forms of symbolic activity can affect it by changing its functioning, symptoms and diseases. So the body becomes «sick» not only physically, but psychologically.

Human interaction with the world is largely determined through language, which is the main tool for building and understanding reality. In this context, the Internet can be seen as a new language tool that changes our sensitivity to peace. The Internet gives us access to vast amounts of knowledge and various forms of human expression. It creates the illusion of immediate access to all things, including information, goods and services, which changes our attitude towards peace, our behaviour, our sensitivity to others and our social relations.

The human body is not a fixed and fixed entity, but rather a derivative of the relationship between the individual and others, the environment, culture and language. In this context, Freud ' s statement that the individual is improving his or her organs and expanding their scope of application can be seen as an expression of this process of interaction between the individual and the culture. A person shapes his or her personality through social and cultural norms that he or she perceives and develops. It also creates its identity through a language that ultimately determines its thoughts, behaviour, and interaction with the surrounding world. Thus, in the context of Freud ' s statement, it may be considered that the process of improving and expanding human organs can be interpreted as a process of adapting culture and social norms; human bodies become the tools that they use to meet their needs and adapt to the environment. However, this process is not without contradictions. The use of tools and the broadening of the scope of application of organs can distort our perception of the environment, our feelings and our thoughts.

The real thing is not objects that we can observe, describe and classify in accordance with our understanding of nature, but rather something that lies beyond our ability to understand and understand, it is a direct experience of what we cannot fully understand, as we are always within our personality, with limited access to the outside world. Today ' s world is becoming increasingly dependent on technology and skills rather than on natural objects. In today’s world, real is what we can create and use, not what exists independently of us. Our skills and procedures create new objects and realities that change our perception of the world. However, it also means that our attitude towards reality and our personality is changing. Our «me» is no longer a stable and constant core, but rather a combination of our skills and procedures.