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Theory of Mirror Stage Opinion Essay

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Updated: Jul 1st, 2019

The idea of psychoanalysis was brought forth to explain the effects of philosophy and how it directly affects cognition. The conception has its origin from France. Psychoanalysis was an idea from human behavior and was triggered by comparative psychology. In comparison, a child is outdone by a Chimpanzee when it comes to instrumental intelligence.

A child of the same age as a chimpanzee may not recognize its face in a mirror, but a chimpanzee can easily do that. The difference is caused by failure by the child to mimic a stage that plays a critical role in the essential stage of intelligence. It has been explained that once a monkey sees the image for the first time, the gesture of the image reminds the monkey of the image it saw in the first place.

The images reflect according to the environment and the virtual complexity experienced during the analysis of the image. This event takes place after the first six months. The repetitive acts are very instrumental during the following years. Acknowledgement of the image is possible in instances where the child has not even learned how to walk.

Reflections of images by human beings have become a problematic stage, which discloses a level of libidinal dynamism. This reflection is built on to create paranoiac knowledge. The mirror stage has only been a stage in the process of identification. The transformation that takes place leads to the subject of learning to distinguish images.

The Lacan’s theory of the mirror seeks to show how reflections can be a source of knowledge to both monkeys and human beings. In a more elaborate way, the distinction between monkeys’ earlier interpretation of images is considered. There has been a jubilant assumption that an image observed by a child will eventually sink in the child’s memory.

The image in the mirror is transformed in a symbolic matrix that has a primordial form. There are salient steps that take place before the object is objectified. These steps include dialect of identification among other steps. Subsequently, the object becomes universal before the right language is adopted for the subject. The reference of “I” ideal is eventually incorporated in the normal register of the child’s mind.

This leads to secondary identifications whereby the “I” is replaced completely. It, therefore, becomes easy to sieve the libidinal normalization. The important part comes along with the agency of ego. Its social determination causes fictional direction. The maturation of the power to distinguish the “I” from “we” appears in a contrasting size.

The appearance experienced during childhood is transmitted to a mental permanence. The egotistic reference is reflected later into a mature self that one projects as himself or herself. The making of a world by that person seems to project a world of the person’s making. This leads to completion in the day-to-day experiences of a person. The mirror image has a penumbra that symbolizes efficacy.

The mirror image acts as a benchmark for the visible world. Mirror dispositions lay down one’s image in form of dreams and hallucinations. The said dreams and hallucinations are based on individual projections. Physical realities are formed, whereby one animal is attracted to another through heterogeneous appearances that are manifested.

The mirror stage has been found out to be a stage that predicts incompleteness in the life of a human being. It is clear that the functions of the mirror stage in human beings are varied. It is observed that the stage is marred by lack of superior apparatus to determine the next stage in a man’s life.

This development is a temporary one bearing in mind that the internal forces of a man are dictated by the anticipation that comes at a later stage in life. Fragmentation of the body is an essential step in marking the development of the mind. Physical causality is a pertinent part that is equally essential when the body of the human being is taking a form that exposes the fully grown individual.

The characteristics of mimicry are not at all material times achieved by the growth of the body. The transition takes place separately and heteromorphy identification supersedes all other growth stages. The knowledge that is acquired by human beings is highly paranoiac. The desires and the reasons for the animated way of living are marked by the desire to determine reality.

The natural law of adaptation may force the desires of a human being to be aligned in a given way. The styles of movement that a locust may portray may be equated with the mimicry part of a human being. This is done in obedience of the supreme law of adaptation. The philosophical question answered is that existential reality is very vigorous and may be grasped through negativity.

It is important to note that self sufficiency of a human being may stand on the way to hinder consciousness. This realistic flight borrows a lot from the psychoanalytic experience. Throughout time, the society has refused to recognize the functional nature of psychoanalysis. Existentialism must be judged in the most subjective test.

The freedom experienced in the said fancy has unusual borrowing from nature. This kind of freedom can be described as freedom in the walls of prison. Freedom has been termed as the impotence of consciousness. Freedom has been stated by some to be a personality that only gets to realize itself in suicide. It has the idealization of sexual relations in a sadistic tune.

Such propositions are opposed by the human being experience. Its main assumption states that ego should be disregarded as a perception of a conscious system. The expression of reality principle is based on scientific prejudice. Through this, the functional definition of neurosis is identified. The schooling of passion and soul may be expressed in the nature and culture of psychoanalysis.

The feeling of altruistic relation is ignored with recourse to the things that human beings seek to reserve. The beam of society has presented with psychoanalytic scales that may be a threat to communities since they frustrate the passions of the society. The existence of nature and culture in an inseparable way indicates that the desired aspirations of philanthropists are grounded on one of the two.

The mirror stage can be understood through a psychoanalytic check. The general understanding of the stages ably answer the question of why madness can only be controlled in the asylums.

Consciousness and ego could be equated to explain the world in its soundness and fury. Modern anthropology provides significant answers to the said questions. The presence of human elements greatly lacks in the development of the linguistic techniques.

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