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hailed its reappearance with a joyful " da " ["there"]. This, then, was the complete game— disappearance and return. The symbol created is for each element of the game. The coil symbolizes the mother who has been absent, the string symbolizes the bond with her, a bond that is maintained psychically when she disappears; This string is also the symbol of the power that the child would like to have, but cannot exercise, a power that would make his mother return; the motor activity, the gesture of the child's hand and arm that makes the coil disappear and reappear, symbolizes both the rejection of the object and the desire for its return; This gesture is accompanied by a vocalization, two symbols, sound if not verbal: fort and da . A whole world of combined representations of various kinds therefore underlies this game. Symbolization would thus be situated as a result of the constitution of representations. Most psychoanalysts in France follow this line theorized by Freud. This makes symbolization one of the three mechanisms of the primary processes of the Unconscious, along with displacement and condensation; Symbolism seemed to Freud to be a universal given, but also a mode of development of the psyche. His view is close to the sublimation and to the investment of transitional objects. Jacques Lacan (1966) and his followers in France situate symbolization in a completely different way. He considers the very notion of symbolization as unsubstantiated. In his view, there is no psychic movement that creates symbols: there are no personal symbols. The "symbolic order", as Lacan defines it, will be encountered by the child, because it pre-exists him. The Symbolic is 'external to man' and 'already there before the subject'. Lacan's kinship with Jung is noteworthy here. Instead of speaking of "representation" ( Vorstellung ), Lacan, using his linguistic model, speaks of "signifier" and asserts that "the signifier pre-exists the subject." For Lacan, representation is therefore not the result of a personal process of symbolization, it derives from the "symbolic order" that surrounds the subject. Specification of his theorizing is further described in the section about Latin American, where it is broadly influential. III. Bb. Other French conceptualizations: Primary and secondary symbolization The 'diurnal' model of a process based on the taming of the impulse was to be maintained as a major mechanism until 1915, when Freud, in the his Metapsychologcal papers (1915 a,b,c) was still grappling with what he called ' inscription in two places', wondering whether inscriptions remain in the system from which they originate and are linked together, or whether they move from one system to another. An example is his formulation of two competing hypothesizes in the paper “The Unconscious” (: (1) the thesis of a functional change, and (2) the thesis of an inscription in two places. “When a psychical act (let us confine ourselves here to one which is in the nature of an idea) is transposed from the system Ucs . into the system Cs . (or Pcs. ), are we to suppose that this transposition involves a fresh record — as it were, a second registration — of the idea in question, which may thus be situated as well in a fresh psychical locality, and alongside of which the original unconscious registration continues to exist? Or are
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