Criticism
Alan D. Sokal and Jean Bricmont in their book Fashionable Nonsense have criticised Lacan's use of terms from mathematical fields such as topology, accusing him of "superficial erudition" and of abusing scientific concepts that he does not understand. Other critics have dismissed Lacan's work wholesale. François Roustang called it an "incoherent system of pseudo-scientific gibberish," and quoted linguist Noam Chomsky's opinion that Lacan was an "amusing and perfectly self-conscious charlatan". Dylan Evans, formerly a Lacanian analyst, eventually dismissed Lacanianism as lacking a sound scientific basis and for harming rather than helping patients, and has criticized Lacan's followers for treating his writings as "holy writ." Richard Webster has decried what he sees as Lacan's obscurity, arrogance, and the resultant "Cult of Lacan". Richard Dawkins, in a review of Fashionable Nonsense, said regarding Lacan: "We do not need the mathematical expertise of Sokal and Bricmont to assure us that the author of this stuff is a fake. Perhaps he is genuine when he speaks of non-scientific subjects? But a philosopher who is caught equating the erectile organ to the square root of minus one has, for my money, blown his credentials when it comes to things that I don't know anything about."
Lacan's colleague Daniel Lagache considered that " embodied the analyst's bad conscience. But... a good conscience in a psychoanalyst is no less dangerous". Others have been more forceful, describing him as "The Shrink from Hell... attractive psychopath", and detailing a long list of collateral damage to "patients, colleagues, mistresses, wives, children, publishers, editors and opponents... lunatic legacy". Certainly many of "the conflicts around Lacan's school and his person" have been linked to the "form of charismatic authority which, in his personal and institutional presence, he so dramatically provoked". Lacan himself defended his approach on the grounds that "psychosis is an attempt at rigor... I am psychotic for the simple reason that I have always tried to be rigorous".
Malcolm Bowie has suggested that Lacan "had the fatal weakness of all those who are fanatically against all forms of totalization (the complete picture) in the so-called human sciences: a love of system". Similarly, Jacqueline Rose has argued that "Lacan was implicated in the phallocentrism he described, just as his utterance constantly rejoins the mastery which he sought to undermine". Feminists would then raise the question: "is Lacan, in claiming the law of the father, merely himself in the grip of the Oedipus complex?"
While it is widely recognised that "Lacan was... an intellectual magpie", this was not simply a matter of borrowing from others. Instead, "Lacan was so zealous in invoking other men's work and claiming to base his own arguments on them, when in reality he was departing from their teachings, leaving behind mere skeletons". Even with Freud, it is seldom clearly signposted when Lacan is expounding Freud, when he is reinterpreting Freud, or when he is proposing a completely new theory in Freudian guise. The result was "a complete pattern of dissenting assent to the ideas of Freud... Lacan's argument is conducted on Freud's behalf and, at the same time, against him", so as to leave Lacan himself the "master" of his (and everyone's) thought. "Castoriadis... maintained that Lacan had gradually come to prevent anyone else from thinking because of the way he tried to make all thought dependent on himself".
More personal criticism of his intellectual style is that it depended on a kind of teasing lure—"fundamental truths to be revealed... but always at some further point". In such a (feminist) perspective, "Lacan's sadistic capriciousness reveals the prick behind the Phallus... a narcissistic tease who persuades by means of attraction and resistance, not by orderly systematic discourse". To intimates like Dolto, "Lacan was like a narcissistic and wayward child... All he thought about was himself and his work". Yet if Lacan was a narcissist, if his writings are essentially "the confessions of a self-justifying megalomaniac", fuelled by "Lacan's craving for recognition—his almost demonic hunger"—if they reveal "a narcissistic enjoyment of mystification as a form of omnipotent power... phantasies of narcissistic omnipotence", yet Lacan was clearly one of "what Maccoby calls 'productive narcissists'... get others to buy into their vision and help to make it a reality... the narcissists who change our world".
Read more about this topic: Jacques Lacan
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