ABSTRACT

In my response to Katie Gentile’s “Kittens in the Clinical Space,” (this issue) I address the early twenty-first century critical theory and the works of indigenous knowledge that Gentile references in the challenge she puts to psychoanalysts to think beyond human privilege, its relationship to racio-specieism, colonialism, and settler-colonialism. She suggests that psychoanalysts instead consider what she calls the human-more-than-human assemblage. In doing so, Gentile not only argues for the inseparability of the human from the more-than-human; she also argues that the clinical space be understood in the terms of this assemblage. In further expanding Gentile’s argument, I introduce the technoecological. A technoecological perspective is necessary, I argue, in order to recognize the other-than-human agencies or capacities of the animal but also those of the environmental and the technological. As the technoecological contributes to a refashioning of the social, it also needs to inform psychoanalytic thinking and practice—a welcoming of Gentile’s intervention.

摘要

在我对凯蒂·金泰勒（Katie Gentile）的“临床空间中的小猫”（本期）的回应中，我谈到了二十一世纪早期的批判理论和金泰勒在她对心理分析家提出的挑战中所提到的本土知识的工作，以超越人类的特权思考，它与种族种，殖民主义和定居者殖民主义的关系。她建议，心理分析人员应该考虑她所说的人多于人的组合。在这样做时，外邦人不仅主张人类与人类之间的不可分割性，而且还主张人类与人类之间的不可分割性。她还认为，从这种组合的角度来理解临床空间。在进一步扩展Gentile的论点时，我介绍了技术生态学。我认为，技术生态学的观点是必要的，为了认识到动物的非人类机构或能力，也要认识到环境和技术的机构或能力。由于技术生态学有助于重新塑造社会，它还需要告知精神分析思想和实践，这欢迎外邦人的干预。