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ADMIRABLE EVASIONS
Chapter One
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The first lesson, the deep significance of every utterance and its supposed suffusion with hidden meaning, naturally conduces to a combination of triviality and paranoia: triviality because it dissolves the very distinction between the trivial and the significant, the former coming much more easily to the voice than the latter; and paranoia because hidden meanings are sought everywhere since they are presumed to exist and to be in need of interpretation. Neither good nor evil acts are taken at face value any longer, but are assumed to be really other than they appear, usually their opposite in fact. Thus kindness (in others) becomes hidden aggression and rudeness (in oneself) becomes a defense against the overwhelming strength of one’s own generosity of feeling. Triviality has, of course, been given a tremendous fillip by the so-called social media, in which the social contract has been rewritten to read “I will pretend to be interested in your trivia if you pretend to be interested in mine” – which of course I don’t really believe to be trivia in the first place, at least not my trivia. I am a man, wrote Terence; I find nothing human uninteresting. Thanks to the progress wrought in human self-understanding by psychoanalysis, our dictum has changed. It is now: I am a man; I find nothing about me uninteresting.
As to the automatically curative nature of psychological buried treasure, belief in it is now almost as widespread as belief in miracle-working images once was among the religious. In fact, it is a sovereign excuse for continuing to do what you know you should not do, for it is obvious that the supposedly liberating buried treasure can remain buried forever, however long you dig. The fact that your bad behavior or habit, whatever it is, continues despite psychological excavation is ipso facto evidence that the buried treasure has not been found and that the search must go on because it is buried deeper. A ludicrous and dishonest pas de deux then takes place in which the therapist and the patient search for what is not there, and since absence can never be proved, it is hardly surprising that Freud wrote a paper toward the end of his life, “Analysis Terminable and Interminable,” that raised the possibility, no doubt alluring to some patients, of talking about yourself forever.
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