Knowledge Drive and Oedipus

Analytic transference and its dissolution both center on bare inter-subjectivity which „needs to be articulated according to scientific criteria up to the state of it producing objectivity based on facts of comparable order in reality, and even with increased category: establishing a dimension of experience,

the objective facts of which may be recognized as variables.”1

A mathematic variable! Only clear scientific reference precisely expresses the subject matter. No one can just designate a ‘successor’. The expressions ‘through the eyes’ and ‘spiritual’, be they as mystical as they are, correspond exactly to the analytic procedure of lengthy own analysis and scientific work of similar length in theory and practice. You could also say, that the O / O comes from ‘above’, it is the peak of intellectual, scientific or mystical knowledge and rests in coincidence with a ‘before’ (objective facts) whose ‘afterwards’ (as a pure variable) is the pertinent person. Purely social methods of determination, even mythical scientific (ancient scientific) transactions, do not suffice here.

This also applies to J. W. Newman’s work mentioned above, despite his profound research2. His comparison of Zen-Buddhist meditation, I. von Loyola’s spiritual exercises and psychoanalysis predominantly applies general psychological, academic terms. He especially positions the term ‘emotion’ at the beginning. Though Newman does succeed in producing impressive descriptions of the similarities between the three disciplines, he suddenly arrives at love as one of the „first basic passions“, and the goes on to derive that it is desire of knowledge as such that is the essence of basic love.

But Lacan explains that man has no knowledge drive. Only antique man, such as Oedipus in person, had a knowledge drive. Even at the cost of his own death did he want to know everything. However, Newman’s work is worth reading, because his aim is the same as mine in this book. Newman doesn’t arrive at an immediate psycho-yoga procedure as is my understanding for conjectural science, and thus, remains purely theoretical.


1 Lacan, J., Die Aggressivität in der Psychoanalyse, lecture at the XIth congress of French speaking psychoanalysts, mid-May, 1948, in Bruxelles.

2 Newman, J. W., Asian Thought and Culture, Disciplines of Attention, Peter Lang Verlag (1996)