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Only because I can connect a variety of given representations in one consciousness, is it possible that I can represent to myself the identity of consciousness in these
Page 1550representations; … the analytical unity of apperception is possible only under the presupposition of a synthetical unity.
Human beings are never fixed in space or time as others think, and are not to be found even where they themselves tell others to inquire. […] Among these temporalities, which would best accent the multiple dynamisms of our inner being? […] In the realm of fire, each of us becomes a brazier of beings. Where inner fire is concerned, our energy and life source, is not perhaps the most important rhythm that of ash which keeps tomorrow's fires burning?
The process of reading Lucio Russo's book Fates of Identities brought to mind these authors, so, following the unconscious, I decided to start with them. What they have in common, is, I think, on the one hand the issue of the unique and the multiple and on the other the issue of being, with its temporal dimension of becoming.
Lucio Russo states:
My intention is to integrate the horizontal line of historical research, founded on the origin of the ontological and fixed aspects of identity, with a genealogy of the emergence of forces which escape consciousness, following a vertical line. This means I will interrogate, more than already constituted identities, the formative processes which underlie them.
Thus he goes straight to the heart of the issue, that is, he declares that he will consider identity from the point of view of an analyst. And so a question arises: But how does the psychoanalyst encounter all of this? How do psychoanalysts encounter identity? What of ‘the identity’ do they encounter?'
Lucio Russo shows that psychoanalysts encounter identity via the model proposed by Freud: by studying and becoming familiar with reality through pathology, and by interrogating their