Jacques Lacan and the Psychology of Othering: Identity, Desire, and the Big Other

Jacques Lacan’s psychoanalytic theory offers a profound interpretation of othering by linking self-awareness, identity formation, and psychological conflict to the creation of "the Other." His famous Mirror Stage theory suggests that individuals become aware of themselves only through an external reflection—an image that becomes both familiar and alien. This process not only shapes personal identity but also reflects how societies create external “Others” to manage collective insecurities, fears, and desires.

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The Mirror Stage: The Origin of the Internal Other

Lacan introduced the Mirror Stage as a defining moment in human psychological development. He theorized that between six and 18 months of age, an infant encounters its reflection in a mirror and recognizes it as its own image. However, this recognition is deceptive. The reflected image appears whole, unified, and in control—qualities the infant lacks due to its physical dependence and fragmented sense of self.

This creates a psychological split: the child as they truly are (dependent, incomplete) versus the idealized version of themselves represented in the mirror. Lacan termed this idealized version the Ideal-I or imago, an externalized version of self that the individual spends their life pursuing but can never fully attain. In this way, the mirror image becomes the first "Other"—an alien yet intimately connected figure that initiates the experience of self-alienation.

The mirror stage demonstrates that identity is never entirely self-defined but is mediated through external representation. This perpetual tension creates a fragmented self, constantly striving toward unattainable completeness, generating a lifelong sense of lack or inadequacy.

Desire and the Big Other

Lacan extended this concept into broader social and cultural dynamics with his idea of the Big Other (l’Autre). The Big Other represents external systems of meaning, such as language, culture, societal norms, and symbolic authority figures (like parents, teachers, or institutions). It is the structure that shapes an individual’s sense of identity, values, and desires.

According to Lacan, desire is inherently tied to the Big Other because individuals learn what to want by observing what society values or considers desirable. We desire not based on intrinsic needs, but through the lens of how we believe we are perceived by this external force. The Big Other judges, observes, and defines, reinforcing feelings of inadequacy or incompleteness.

Othering as Social Projection

Lacan’s theory of othering extends beyond the individual to explore how societies define themselves by projecting unwanted traits, fears, and insecurities onto external groups. Just as individuals form identity by contrasting themselves with the "Other" in the mirror, communities create social cohesion by defining what they are not.

In this context, othering becomes a psychological defense mechanism at the collective level: societies displace their internal conflicts onto marginalized or outsider groups, constructing them as inferior, dangerous, or morally deviant. This process reinforces in-group identity and justifies exclusion, oppression, or even violence.

Examples of Societal Othering in Lacanian Terms:

• Racial and Ethnic Stereotyping: Stereotypes reduce entire groups to symbolic “Others” associated with specific negative traits, enabling dominant groups to maintain a sense of superiority.

• Gender and Sexuality Norms: Traditional gender roles are enforced by othering individuals who deviate from heteronormative expectations.

• National Identity and Xenophobia: Nations create myths of cultural purity by casting immigrants or foreign countries as threatening outsiders.

Symbolic Order and the Unconscious

Lacan also emphasized that language plays a central role in othering. Through language, individuals enter the Symbolic Order, the social world of meanings, laws, and expectations. Language both empowers and confines because it provides a structure for self-expression while limiting what can be said or understood.

Language creates boundaries between the self and others by assigning labels, identities, and social roles. Terms like "enemy," "foreigner," or "outsider" become symbolic markers that reinforce societal hierarchies. Lacan’s insight into how language shapes consciousness reveals how othering operates invisibly through discourse, making it deeply embedded in cultural norms.

Influence and Legacy

Lacan’s ideas on psychoanalytic othering have influenced a wide range of disciplines, including philosophy, literary theory, gender studies, and postcolonial studies. Scholars like Judith Butler, Slavoj Žižek, and Homi K. Bhabha have drawn on Lacan’s theories to analyze identity, representation, and cultural conflict.

In literature and film, Lacan’s concept of the fragmented self and the Big Other appears in works that explore identity crises, alienation, and societal exclusion. Examples include Kafka’s The Metamorphosis, Orwell’s 1984, and films like Blade Runner or Black Swan, where protagonists struggle with inner and outer definitions of self.

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Conclusion

Jacques Lacan’s psychoanalytic theory of othering offers a powerful framework for understanding how identity is formed through external recognition—and how this dynamic extends into societal structures. By linking personal identity to cultural narratives and collective projections, Lacan revealed that othering is not merely a social process but a deeply embedded psychological mechanism. It shapes how individuals and societies construct meaning, manage insecurity, and enforce social boundaries—often with profound ethical and political consequences.