{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"e781d2aa-cf12-457c-961d-b44b33fd41fc","title":"Crowds and Party","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9781781686942","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"e781d2aa-cf12-457c-961d-b44b33fd41fc","id":"e781d2aa-cf12-457c-961d-b44b33fd41fc","uuid":"e781d2aa-cf12-457c-961d-b44b33fd41fc","title":"Crowds and Party","normalized_title":"crowdsandparty","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9781781686942","isbns":["9781781686942","9781781686720","9781781687666"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":183,"navigation_url":"https://workshop.closeclaw.top/ai/book/e781d2aa-cf12-457c-961d-b44b33fd41fc","title_url":"https://workshop.closeclaw.top/ai/title/Crowds%20and%20Party","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/e781d2aa-cf12-457c-961d-b44b33fd41fc/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/e781d2aa-cf12-457c-961d-b44b33fd41fc/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/e781d2aa-cf12-457c-961d-b44b33fd41fc","page_url":"https://workshop.closeclaw.top/api/ai/books/e781d2aa-cf12-457c-961d-b44b33fd41fc/page","search_url":"https://workshop.closeclaw.top/api/ai/books/e781d2aa-cf12-457c-961d-b44b33fd41fc/search"},"page":{"printed_page":114,"pdf_page":113,"physical_index":113,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"06cf9f3b214dd7add9a3ec854a54539b1f40bb1ac190ec184b496709916ef68f"},"chapter":"CROWDS AND PARTY","content":"The psychoanalytic concept of “transference” depends on and expresses this gap. In clinical practice, the transference involves the relation between the analyst and the analysand. What sort of feelings and affects are mobilized in analysis and to what kind of structure do they attest? For example, does the analysand want the analyst’s approval? Does she want to seduce him, fight with him, obliterate him? Lacan acknowledges multiple ways of conceiving the transference, but rejects the idea that analysis proceeds via an alliance between the analyst and the healthy part of the subject’s ego (an idea found in some American versions of psychoanalysis). “This is a thesis,” Lacan writes, “that subverts what it is all about, namely the bringing to awareness of this split in the subject, realized here, in fact, in presence.”<sup>48</sup> The function of the transference in analysis is forcing the gap. Through the transference different unconscious agencies in the subject become manifest. As the analysand learns to attend to the transference, she can come to recognize and address the Other within, the way, for example, a parental or social other has configured her desire.\n\nThe transference is important for a theory of the party because of its function “as a mode of access to what is hidden in the unconscious.”<sup>49</sup> The transference registers the effects of an Other beyond analyst and analysand: the analytic relation is not reducible to the interaction between them; it is the site of the appearance of an Other. Transference contributes to a theory of the party in this precise sense of a “mode of access to what is hidden in the unconscious.” The party is a form that accesses the discharge that has ended, the crowd that has gone home, the people who are not there but exert a force nonetheless. It is thus a site of transferential relations.\n\nOf course, the party is not an analytical session. Leaders and cadre are not psychoanalysts. This does not mean, however, that something like transference is not at work in the relation between crowd and party. In fact, Michels’s emphasis on gratitude points to a transference effect, a love that, counterintuitively, underpins people’s adherence to the leaders of an organization. Michels argues that those who have felt like no one was fighting on their behalf generally feel gratitude toward their champions. We could add here the way that people in a group are often grateful to those who step up, do the work, and take responsibility onto themselves. The feeling of gratitude makes leadership appear like a kind of gift, but one different from that which the king bestows on the people. Rather, insofar as he is focused on leadership in democracies, Michels suggests a leadership that the crowd produces contingently out of itself to give to itself. These are the leaders toward whom people feel gratitude.\n\nEven a gift the crowd gives itself is not without cost. Žižek notes that for Lacan language is a dangerous gift: “it offers itself to our use free of charge, but once we accept it, it colonizes us.”<sup>50</sup> The gift establishes a link between giver and receiver.\n\n114","previous_page":113,"next_page":115}