Introduction: “The Mirror Stage as Formative of the Function of the I” by Jacques Lacan
“The Mirror Stage as Formative of the Function of the I” by Jacques Lacan, first presented in 1936 and published in 1949, has become a foundational concept in psychoanalysis and literary theory. The essay explores the moment when a child, between six and eighteen months of age, identifies their reflection in a mirror as themselves, forming the “I” or ego. This recognition is not just a simple awareness of self but a fundamental misrecognition, as the child perceives a unified image while their bodily and emotional experiences are fragmented. Lacan argues that this misrecognition is formative in the development of the self, with profound implications for understanding subjectivity, identity, and the unconscious. In literature, this concept has been widely used to examine characters’ self-perceptions and their struggles with fragmented or multiple identities. It also serves as a tool to critique and analyze narrative structures and the relationship between the reader and the text.
Summary of “The Mirror Stage as Formative of the Function of the I” by Jacques Lacan
Introduction: Historical Context
- Lacan begins by reflecting on how the Mirror Stage concept, first introduced 13 years ago, has gained acceptance in French psychoanalytic practice. He emphasizes that this concept sheds light on the formation of the “I” as experienced in psychoanalysis. He contrasts this with philosophies based on the Cogito and stresses its relevance in psychoanalytic experience: “The conception of the mirror stage… for the light it sheds on the formation of the I as we experience it in psychoanalysis”.
Comparison with Animal Behavior
- The concept originated from a comparative psychological observation where children, at an age when their intelligence is outdone by chimpanzees, could recognize their image in a mirror. “The child… can nevertheless already recognize as such his own image in a mirror”.
Mirror Stage and Identification
- The mirror stage is defined as an identification, a transformation where the subject assumes an image, shaping the ego’s structure. This transformation is driven by the child’s jubilant reaction to their specular image: “The mirror stage… situates the agency of the ego… in a fictional direction”.
Ideal-I and Symbolism
- Lacan introduces the concept of the Ideal-I, the source of future identifications, and notes that this stage of development links the formation of the ego with external objects and social influences. “This form would have to be called the Ideal-I”.
Alienation and Fragmentation
- Lacan discusses how the Gestalt (the mirrored image) symbolizes the mental permanence of the “I”, yet is always alienating. The unified image conflicts with the fragmented and disjointed sensations the child experiences: “This Gestalt… symbolizes the mental permanence of the I, at the same time as it prefigures its alienating destination”.
The Role of the Imago and Human Knowledge
- The imago, or mirror image, has a lasting formative impact on the subject. It marks the boundary of the visible world and influences human knowledge, a phenomenon Lacan explains using biological and psychological experiments: “I am led… to regard the function of the mirror stage as a particular case of the function of the imago”.
Cultural and Biological Mediation
- Lacan highlights the role of culture and biology in shaping the subject’s reality, noting the foetalization concept as evidence of human prematurity at birth. This biological and psychological insufficiency positions the mirror stage as pivotal in human development: “This development is experienced as a temporal dialectic… that projects the formation of the individual into history”.
Literary Terms/Concepts in “The Mirror Stage as Formative of the Function of the I” by Jacques Lacan
| Literary Term/Concept | Definition | Explanation in Lacan’s Mirror Stage |
| Mirror Stage | A stage in child development where the infant recognizes their reflection, forming the basis of the ego. | Lacan uses this concept to explain how a child identifies with their mirror image, which marks the formation of their “I” or ego, despite it being a misrecognition. |
| Imago | An idealized image of the self, often tied to ego formation and identification. | In Lacan’s theory, the imago represents the idealized, unified image of the self that the child identifies with during the mirror stage. |
| Gestalt | A perceptual pattern or structure where parts come together to form a unified whole. | Lacan refers to the mirror image as a Gestalt, which provides the subject with a unified image of the body, symbolizing the “I” in contrast to the child’s fragmented reality. |
| Ideal-I | The idealized self-image that arises during the mirror stage, representing the child’s future ego. | The Ideal-I is the idealized image the child identifies with, which will later become a point of reference for future identifications. |
| Alienation | The process through which the subject becomes distanced from their true self. | The unified image in the mirror creates an alienation between the child’s fragmented bodily experience and the cohesive image they see. |
| Libidinal Dynamism | The role of libido (psychic energy) in motivating actions or behaviors. | Lacan argues that the mirror stage unleashes a libidinal dynamism, as the child’s identification with their reflection has sexual and developmental implications. |
| Symbolic Order | The system of language and social rules that structure human interaction and identity. | The child’s entry into the mirror stage is a precursor to entering the Symbolic Order, where the “I” is integrated into society through language and social structures. |
| Méconnaissance (Misrecognition) | The act of misidentifying or misunderstanding one’s own image or self. | The mirror stage involves a fundamental méconnaissance, where the child misrecognizes the reflected image as their true self, laying the groundwork for their ego. |
| Paranoiac Knowledge | A type of distorted knowledge characterized by misidentification and overemphasis on perceived threats. | Lacan refers to this in the mirror stage as the child’s self-identity being shaped through fragmented perceptions, which can lead to a paranoid sense of self. |
| Foetalization | The idea that human beings are born in a state of biological prematurity. | Lacan references foetalization to describe the physical and psychological underdevelopment at birth, making the mirror stage critical for identity formation. |
Contribution of “The Mirror Stage as Formative of the Function of the I” by Jacques Lacan to Literary Theory/Theories
- Contribution: Lacan’s theory profoundly impacts psychoanalytic literary criticism, which examines unconscious desires, subjectivity, and the formation of identity in literature.
- Ego Formation: Lacan’s concept of the Mirror Stage provides a model for how characters in literature form their identity through misrecognition, mirroring how individuals perceive themselves in relation to society. This idea has been used to analyze how literary characters’ actions are often motivated by a fragmented sense of self. “The mirror stage situates the agency of the ego, before its social determination, in a fictional direction”.
- Libidinal Dynamics: Lacan’s focus on the libidinal dynamism arising from the mirror stage can also be applied to understanding characters’ motivations driven by subconscious desires. This is critical for analyzing the psychic conflicts within characters and their development throughout a narrative.
- Contribution: Lacan’s notion of the fragmented and alienated self feeds directly into poststructuralist critiques of identity, challenging the idea of a stable, unified subject.
- Instability of Meaning: Just as the child misrecognizes their image in the mirror, literary texts can be seen as structures where meanings are fluid, deferred, and open to multiple interpretations. Lacan’s work on the Symbolic Order—where language and social rules shape identity—supports the poststructuralist view that language itself is an unstable medium: “The mirror stage… introduces the subject into a symbolic matrix, which will always remain irreducible for the individual”.
- Fragmentation of the Subject: Lacan’s fragmented body metaphor aligns with poststructuralism’s view of identity as fragmented and constructed rather than innate. The alienation and disjointed perceptions in Lacan’s work resonate with how poststructuralists see the subject as continually constructed through language and cultural structures.
- Contribution: While Lacan’s theory does not focus directly on gender, its application in feminist theory has been significant, especially concerning how identity is constructed through societal and symbolic frameworks.
- Gender Identity Formation: Lacan’s model of the mirror stage has been employed to discuss how women, like all subjects, experience identity formation through identification with cultural imagoes, which are often male-dominated or patriarchal in nature. The feminist critique leverages Lacan’s Ideal-I concept to explain how women’s subjectivity is shaped by external ideals that may not align with their lived experience: “This form would have to be called the Ideal-I… as the source of secondary identifications”.
4. Narratology
- Contribution: Lacan’s work also contributes to narratology, particularly in how readers and characters relate to narrative structures.
- Narrative Identity: Lacan’s idea of the specular image and identification processes has been applied to understand how readers engage with texts. Just as the child identifies with their mirror image, readers identify with characters or narrative voices in a text, sometimes creating a similar méconnaissance or misrecognition: “The transformation that takes place in the subject when he assumes an image”.
- Reader-Text Relationship: The relationship between reader and text can be seen as a reflection of Lacan’s mirror stage, where the reader is drawn into a symbolic matrix of meaning that parallels the subject’s encounter with their mirror image.
5. Structuralism and Semiotics
- Contribution: Lacan’s theory emphasizes the role of the Symbolic Order, where language (as a system of signs) plays a crucial role in subject formation. This intersects with structuralist views on language as a determining force in culture and identity.
- Language and Identity: In structuralist literary theory, meaning is seen as derived from the structures of language, much like Lacan’s Symbolic Order mediates identity. The subject (or reader) is positioned within language, which organizes their understanding of the world, much like the mirror stage organizes the ego through a symbolic matrix: “This form situates the agency of the ego… in the universal, its function as subject”.
- Contribution: Lacan’s theory interacts with existentialist themes, particularly the tension between being and nothingness, identity formation, and the individual’s role in a chaotic and fragmented world.
- Alienation and Freedom: Lacan’s concept of alienation in the mirror stage, where the individual’s identity is formed through an external image, intersects with existentialism’s focus on freedom, subjectivity, and the alienation of the individual in society. Lacan critiques existentialism’s focus on a stable, self-sufficient consciousness, asserting that the ego is formed through méconnaissance or misrecognition: “This existential negativity… whose reality is vigorously proclaimed by the contemporary philosophy of being and nothingness”.
Examples of Critiques Through “The Mirror Stage as Formative of the Function of the I” by Jacques Lacan
| Literary Work & Author | Application of Lacan’s Mirror Stage | Key Analysis/Insights |
| Frankenstein by Mary Shelley | Victor Frankenstein can be seen as experiencing a form of the mirror stage as he creates and identifies with his creature. He perceives the creature as a reflection of his own desires. | Victor’s obsession with creating life reflects Lacan’s notion of misrecognition, as he identifies with his creation, but the resulting alienation leads to destructive consequences. |
| The Great Gatsby by F. Scott Fitzgerald | Jay Gatsby’s idealized self-image (his persona of wealth and success) represents his Ideal-I, formed in opposition to his fragmented real identity as James Gatz. | Gatsby’s pursuit of his Ideal-I (a wealthy, idealized persona) results in his alienation from his true self, illustrating Lacan’s concept of identity formation through misrecognition. |
| Hamlet by William Shakespeare | Hamlet’s struggle with identity and action can be analyzed through the Mirror Stage, as he oscillates between fragmented perceptions of himself and an idealized role as avenger. | Hamlet’s inability to reconcile his internal fragmentation with an idealized, coherent identity (the role of the avenger) reflects Lacan’s theory of the ego as alienated and unstable. |
| Wide Sargasso Sea by Jean Rhys | Antoinette’s identity is fragmented between her Creole heritage and English culture. Her inability to identify fully with either world parallels the child’s fragmented self in the mirror. | Antoinette’s lack of a stable identity mirrors Lacan’s idea of alienation, as she is torn between different cultural identities, resulting in her psychological disintegration. |
Criticism Against “The Mirror Stage as Formative of the Function of the I” by Jacques Lacan
Lack of Empirical Evidence
- Lacan’s theory is largely theoretical and lacks empirical support from developmental psychology. Critics argue that there is no solid experimental data to back his claims about the formation of the ego through the mirror stage.
Overemphasis on Visual Imagery
- The theory places significant emphasis on the visual aspect of identity formation, neglecting other sensory experiences and cognitive processes involved in the development of the self. Critics argue that identity is not formed through vision alone but through a combination of sensory and social interactions.
Neglect of Social and Cultural Factors
- Lacan’s mirror stage focuses heavily on the internal psychological development of the individual, while critics point out that it underplays the role of social, cultural, and linguistic factors in shaping identity. Socialization and cultural norms play a crucial role in identity formation, which Lacan’s theory does not adequately address.
Questionable Universality of the Theory
- The claim that the mirror stage is a universal phenomenon has been questioned. Critics argue that child development varies significantly across different cultures and contexts, and Lacan’s mirror stage may not be applicable universally.
Ambiguity and Complexity
- Lacan’s language and concepts are often considered overly complex, abstract, and difficult to interpret. Critics argue that the theory’s ambiguity limits its accessibility and practical application in both psychoanalysis and literary criticism.
Excessive Focus on Alienation
- Some critics believe that Lacan’s theory overstates the role of alienation in the formation of identity. They argue that while alienation is important, it is not the defining aspect of human subjectivity as Lacan presents it.
Representative Quotations from “The Mirror Stage as Formative of the Function of the I” by Jacques Lacan with Explanation
| Quotation | Explanation |
| “The mirror stage is a drama whose internal thrust is precipitated from insufficiency to anticipation.” | This quote describes the tension during the mirror stage, where the child moves from feeling incomplete to projecting an idealized, unified self-image. |
| “The transformation that takes place in the subject when he assumes an image.” | Lacan refers to the process of identification with the mirror image, which transforms the child’s perception of themselves and initiates ego formation. |
| “This jubilant assumption of his specular image by the child at the infans stage.” | Lacan highlights the emotional excitement the child feels when recognizing themselves in the mirror, marking a key moment in the formation of the ego. |
| “It situates the agency of the ego, before its social determination, in a fictional direction.” | The ego, formed in the mirror stage, is based on a misrecognition, making it a fictional construct that is not fully aligned with reality. |
| “The I is precipitated in a primordial form before it is objectified in the dialectic of identification with the other.” | The child’s sense of self (the “I”) is formed early in life, before interaction with others through social identification. |
| “The total form of the body by which the subject anticipates the maturation of his power is given to him only as Gestalt.” | The mirror image provides a unified whole (Gestalt) of the body, which contrasts with the fragmented reality of the child’s sensory experience. |
| “This form situates the agency of the ego… in a fictional direction, which will always remain irreducible.” | The identity formed through the mirror stage remains fictional and cannot fully reconcile with the subject’s fragmented internal experiences. |
| “The mirror-image would seem to be the threshold of the visible world.” | The mirror stage acts as an entry point for the subject to understand and engage with the external, visible world through their specular image. |
| “The fragmented body usually manifests itself in dreams when the movement of the analysis encounters aggressive disintegration.” | Lacan connects the fragmented self to dreams and unconscious processes, where this internal disunity surfaces as a reflection of deeper psychological tension. |
| “The sufferings of neurosis and psychosis are for us a schooling in the passions of the soul.” | Lacan sees psychological disorders as key insights into human subjectivity, where neurosis and psychosis reveal the deeper struggles of identity and the self. |
Suggested Readings: “The Mirror Stage as Formative of the Function of the I” by Jacques Lacan
- Gallop, Jane. “Lacan’s ‘Mirror Stage’: Where to Begin.” SubStance, vol. 11/12, 1982, pp. 118–28. JSTOR, https://doi.org/10.2307/3684185. Accessed 10 Oct. 2024.
- Lynch, Richard A. “The Alienating Mirror: Toward a Hegelian Critique of Lacan on Ego-Formation.” Human Studies, vol. 31, no. 2, 2008, pp. 209–21. JSTOR, http://www.jstor.org/stable/40270650. Accessed 10 Oct. 2024.
- Vasseleu, Cathryn. “The Face before the Mirror-Stage.” Hypatia, vol. 6, no. 3, 1991, pp. 140–55. JSTOR, http://www.jstor.org/stable/3809844. Accessed 10 Oct. 2024.
- Ragland-Sullivan, Ellie. “Jacques Lacan: Feminism and the Problem of Gender Identity.” SubStance, vol. 11, no. 3, 1982, pp. 6–20. JSTOR, https://doi.org/10.2307/3684310. Accessed 10 Oct. 2024.
- Linder, Mark. “Time for Lacan: Looking after the Mirror Stage.” Assemblage, no. 21, 1993, pp. 82–83. JSTOR, https://doi.org/10.2307/3171218. Accessed 10 Oct. 2024.