The analysand’s demand is in fact a means of getting rid of this desire. Unconsciously, she wants to stop being unsatisfied and turns to a therapist in the hope that he will be able to heal her pain and remove the lack that torments her. The problem, however, is that in the long term this solution will not work. The analyst will never be able to give the analysand what she desires; all he can give her is desire as such. In other words, the analyst will only be able to help her to the extent that he leaves the analysand’s demand painfully unanswered. . . .
This strange therapeutic starting point of psychoanalysis has far-reaching implications for ethics. The “good” the analysand demands henceforth means a satisfaction of her desire. But since we are nothing other than our desire, since desire is our very being, our demand in fact aims at extinguishing desire, which is to say that it aims at our death. This is what Freud’s concept of the “death drive” already had its sights on. What we desire, whether we call it “well-being,” “good,” or the “highest good” is in fact, in the final analysis, nothing other than death, Lacan concludes. What an age-old and still valid tradition names the “good”—that is, something humankind is made for and at which our desire naturally aims—would really, were it to be realized, kill us. It would be pure evil. What one unconsciously demands in the psychoanalytic cure is in fact an “evil” that would destroy us, Lacan says, and one lives only by grace of the fact that one’s demand never gets fully answered. It is just as well that the “good” the analysand demandingly and desiringly searches for is an illusion. Complete satisfaction would simply be fatal.
De Kesel, Marc. Eros and Ethics. Albany, US: SUNY Press, 2009, 3-4