Lacans mirror stages reflecting on Eves evolution in John Miltons Paradise Lost

The aim of this paper is to apply Jacques Lacans concepts of the development of the human psyche on Eves evolution in John Miltons epic poem, Paradise Lost, in order to prove that Eves development is similar to that of the awakening of a childs conscience. The means that have been used for reaching this objective are Jacques Lacans concepts and textual analysis. Eves image in the primordial world can be likened with that of a childs existence in the earlier stages of life, the development of both of their characters requiring a transition from total identification with a person (usually the person who gave birth) to acquiring a personal identity. Eve undergoes an active evolution during the poem, going from a complete and almost blind identification with Adam, to questioning this position and, in the end, expressing her individuality. This evolution parallels Lacans description of a childs evolution, which consists of three stages: the Real, the Imaginary, and the Symbolic. However, despite the shift toward individuality, Lacans work and Paradise Lost point to a condition where both the child and Eve never fully break from an association with the existing society, but continue to be certified and achieve legitimacy only in relation to it. The first stage in Lacans theory is that of the Real, when the infant sets out as something inseparable from the mother, nothing and nobody existing in this universe, because all of ones needs are fulfilled. The Real is a place (a psychic place, not a physical one) where there is an original unity. Because there is no absence or loss, the Real is all fullness and completeness, where there is no need that cannot be satisfied. And because there is no absence or lack, there is no need of language or anything else in the Real. Eves existence is constructed in the same manner at the beginning. She was created by God from Adams rib as his helpmeet. Therefore she was created for and from

Adam, being merely his mirror. The Garden of Eden is that place of perfect unity, when Eve does not question her position as Adams image. When Satan observes them in book IV, he states: For contemplation he and valour formed/ For softness she and sweet attractive grace, / He for God only, she for the God in him. (IV. 297-299). Hence, Eve has a dependent existence, not even being considered a creation of God and therefore having him as the absolute point of reference, this role being carried out by Adam. Accordingly, her experience is filtered though Adam, Eve showing neither an autonomous contentment with herself nor any tendency towards independent actions or self-improving. An example would be the moment of Adams conversation with Raphael when she chooses to walk away when the discussion reaches more abstract questions, Milton noting: Yet went she not, as not with such discourse/ Delighted, or not capable of her ear/ Of what was high: such pleasures she reservd,/ Adam relating , she sole Auditress.(VIII, 48-51). A parallel with the lack of linguistic representations in this stage, present in Lacans theory, may be the fact that Adam expresses his superiority by naming things, having, as Marcia Landy says, the masculine priority over the language (7). Thus, Eve does not show any initiative not even through language.

The second stage of the Lacanian theory is the Imaginary one. In this stage, the infant goes from having only needs, to having demands; demands are not satisfied by objects; a demand is always a demand for recognition from another, for love from another. The process works like this: the child starts to become aware that it is separate from the mother, and that there exist things that are not part of it; thus the idea of "other" is created. However, the dichotomy self/other does not exist yet because the baby does not have a coherent sense of self. Lacan says that, at some point in this period, the baby will see itself in a mirror (that is why this phase is also called the mirror stage) and identify with that image. Nevertheless, this is a misrecognition because he/she does not realize the fact that it is just an image, not the true self. For that, there should be another person (usually the mother) there to reinforce that misrecognition, guaranteeing the reality between the baby and the mirrored image. In Eves evolution, the stage of the Imaginary begins when she sees her reflection in the water. Eves first reaction to seeing her reflection is a startling one (just like a

childs), but she soon welcomes her own image and is pleased by its answering looks/ Of sympathy and love (IV. 464-465). Eves reaction to her own image locates her desire for an identity, one in which she can claim with vain desire. This would have been the moment when another person had reinforced this image. However, in Paradise Lost, a voice came and denied Eve the right to this mirrored image, claiming that her sole and true reflection was that of Adam: What there thou seest fair creature is thyself, With thee it came and goes: but follow me, And I will bring thee where no shadow stays Thy coming, and thy soft embrace, he Whose image thou art, him thou shall enjoy Inseparably thine, (IV. 468-473) Yet, Eve starts to inquire certain things that before did not seem to interest her, displaying a preoccupation for autonomy. Although she still cannot perceive the fact that it is an existence beyond Adam, she starts putting questions: But wherefore all night long shine these, for whom/ This glorious sight, when sleep hath shut all eyes? (IV. 654-658). On this background of doubt and inquiry, Satans intervention filled in the position of reinforcer. He makes Eve appreciate her beauty and brings her in direct contact with nature, so that she is not merely an image but also an independent entity that is capable of being the one that constructs an image. She is no longer a shadow or an image but an autonomous being permitted to have its own desires. Fairest resemblance of thy maker fair, Thee all things living gaze on, all things thine By gift, and thy celestial beauty adore With ravishment beheld, there best beheld Where universally admired; but here In this enclosure wild, these beasts among, Beholders rude, and shallow to discern Half what in thee is fair, one man except, Who sees thee? (And what is one?) Who shouldst be seen

A goddess among gods, adored and served By angels numberless, thy daily train. (IX.538-548) Satan reconstructs Eves identity and brings her into immediate contact with the universe she had been previously been instructed to experience though Adams perception only. She is presented with the concept of other/s that must validate her in order for her to attain total independence. Nevertheless, Satan, using sophistry, reinforces not her true individuality but her image in the mirror, reducing Eve to her exteriority and thus presenting her the only aspect in which she is superior to Adam. In this way, he is sure that Eve would want to extend this superiority in all aspects, the fruit of knowledge being presented as the perfect means of attaining it. The third and the last stage presented by Lacan is that of the Symbolic. When the child has formulated some idea of Otherness and of a self identified with its own "other", its own mirror image, the child begins to enter the Symbolic realm. The Symbolic and the Imaginary are generally overlapping because there's no clear marker or division between the two, and in some respects they always coexist. This sense of self, and its relation to others and to Other, sets one up to take up a position in the Symbolic order. Such a position allows one to say "I", to be a speaking subject. "I" has a stable meaning because they are fixed, or anchored, by the Other/Name-of-the-Father/Law, which is the center of the Symbolic, the center of language. The Name-of-the-Father or the Law represents the rules of the society/language that one must obey in order to become an adult. For Eve, this comes with the desire of separating herself from Adam. In the end, although he does not see the validity of this request, Adam accepts this, saying: thy stay, not free, absents thee more (IX. 372), acting as the real reinforcer of Eves individuality. He does not have the right to violate Eves autonomy and shows respect for her decision of going alone. When she tastes the fruit of knowledge, Eve immediately changes. She had deviated from her passive role and began thinking of ways of becoming Adams equal or perhaps his superior. However, the thought of losing Adam to another woman makes her acknowledge the fact that she cannot conceive life without him. Confirmed then I resolve, / Adam shall share with me in bliss or woe: / So dear I love him, that with him all deaths / I could endure, without him live no life (IX. 830-833). When he eats the

fruit also, the pair becomes united in sin. After the fall, Eve is depressed and tries to commit suicide. Lacan states that this is normal in every case when the imago (the image that is assumed by the subject) is formed. The moment when the mirror-stage comes to an end is associated with primordial jealousy and violence and, in some way, denial. However, Eve accepts her new identity and learns to define herself in relation with otherness and to obey the rules of God/society. Hence, she repents, and her love gives Adam the trust that they can face the future together, being glorified by being told that her seed will eventually destroy Satan. Taking all the points into consideration, Paradise Lost represents the pursuit of a singular identity, Eve being then defined by her disobedience to God because of her desire to have an active and singular identity, separate from Adam and thus God. This becoming may be perfectly illustrated by Jacques Lacans concepts about the development of the human psyche. The poem offers a large number of images that can exemplify each stage of evolution, making this poem to be most suited to illustrate the ideas of psychoanalytical criticism.

Bibliography
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