{"id":1288,"date":"2026-07-24T16:14:22","date_gmt":"2026-07-24T19:14:22","guid":{"rendered":"https:\/\/marcosalencarpsicanalista.com\/?p=1288"},"modified":"2026-08-03T20:37:03","modified_gmt":"2026-08-03T23:37:03","slug":"the-individual-in-relation-to-technology","status":"publish","type":"post","link":"https:\/\/marcosalencarpsicanalista.com\/en\/o-sujeito-diante-da-tecnologia\/","title":{"rendered":"The Subject in the Face of Technology: A Psychoanalytic Reading"},"content":{"rendered":"
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Technology and Contemporary Subjectivity<\/h1>\t\t\t\t<\/div>\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\tThe Contemporary Subject in a Post-Ontological Condition<\/strong>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t
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\n Technology is usually presented as something we use. We pick up a smartphone, open a platform, look up information, reply to a message, or turn to an artificial intelligence system. From this perspective, there would be, on the one hand, an already constituted person, with their desires, thoughts, and choices; and, on the other, instruments used to achieve specific goals.\n <\/p>\n\n

\n This understanding is not entirely wrong. A smartphone is, in fact, a tool. A platform can be used for work, study, communication, or entertainment. The problem is that this description no longer seems sufficient given the extent to which technologies have come to occupy everyday life.\n <\/p>\n\n

\n We are not merely using devices. We are living in environments increasingly organized by platforms, algorithms, and digital systems.\n <\/p>\n\n

\n We wake up to the alarm on our phones, follow routes suggested by apps, receive news selected by platforms, work in front of screens, and end the day scrolling through content chosen by recommendation systems. Part of our memories is stored in machines, our habits leave traces, and our preferences are transformed into data. The question, therefore, is not only what we do with technology, but what happens to us when it becomes a continuous part of the environment in which we live.\n <\/p>\n\n

Technology as an Environment<\/h2>\n\n

\n Each era organizes people\u2019s relationship with time, the body, memory, language, and others in a particular way. Writing transformed the transmission of the spoken word; photography altered our relationship with images and the past; radio, cinema, and television created new forms of presence at a distance. Human inventions have never been entirely neutral. They also transform those who invent and use them.\n <\/p>\n\n

\n What perhaps distinguishes the present is the intensity of this presence. Digital devices accompany us throughout almost the entire day and have become part of the contexts in which we work, form relationships, seek recognition, express opinions, and construct images of ourselves. A tool can be used and then put away. An environment, by contrast, organizes the conditions within which experience takes place.\n <\/p>\n\n

\n The smartphone participates in our rhythms, our habits, and our relationship with absence, waiting, and availability. Platforms do not merely receive what we decide to publish: they also select what we will see, what will be repeated, what will gain prominence, and what will remain invisible. They do not fully determine what we think or desire, but they participate in organizing the field within which thoughts, images, and objects of desire appear.\n <\/p>\n\n

Attention, Desire, and Memory<\/h2>\n\n

Attention Under Constant Demand<\/h3>\n\n

\n Attention has become one of the central territories of technological life. Notifications, messages, short videos, and recommendations continually compete for our ability to remain focused on something. The flow rarely comes to an end: when one piece of content finishes, the next is already available. This dynamic can produce a paradoxical experience, marked by constant activity and, at the same time, by a growing difficulty in sustaining attention. We read without lingering, listen while carrying out another task, and interrupt an experience in order to record that we are having it.\n <\/p>\n\n

\n We often respond before fully understanding what we feel. This does not mean that people have simply lost their capacity for attention, but rather that attention is now formed within environments that demand rapid shifts of focus, immediate responses, and continuous availability. In clinical practice, this condition may appear as restlessness in the face of silence, anxiety when no response arrives, a feeling of always being behind, or the need to fill every interval with some form of stimulation.\n <\/p>\n\n

Desire and Selected Objects<\/h3>\n\n

\n Desire is also shaped by this environment. Psychoanalysis has shown that we do not always know why we want what we want. We desire in contradictory ways, repeat choices that cause us suffering, and invest in objects that do not provide the satisfaction we expect. Platforms add a new dimension to this relationship because they record behavior, identify patterns, and present content calculated to increase the likelihood of continued engagement, interest, or consumption.\n <\/p>\n\n

\n An algorithm does not understand desire in the psychoanalytic sense. It may recognize regularities in previous choices, but it cannot grasp the singularity of a personal history, the ambivalence of a bond, or the meaning of a symptom. Even so, what is calculated returns to the person, who then encounters organized versions of their own preferences: what they supposedly like, what they are likely to buy, the music that matches their profile, or the opinion most likely to confirm their beliefs.\n <\/p>\n\n

\n To what extent do we choose what we encounter, and to what extent do we begin to desire within a field that has already been selected?\n <\/p>\n\n

Memory Re-presented by Platforms<\/h3>\n\n

\n Something similar happens with memory. Photographs, conversations, search histories, calendars, and posts function as extensions of our capacity to record events. This can be extremely useful, but these technologies do not merely store memories: they also decide when to bring them back. An old photograph appears without having been sought, a conversation resurfaces through a search, and a platform creates retrospectives by selecting which events will represent a particular period of life.\n <\/p>\n\n

\n Technology preserves traces. But preserving a trace is not the same as working through an experience.\n <\/p>\n\n

Body, Identity, and Data<\/h2>\n\n

\n The body has also become an object of continuous measurement. Watches and apps record steps, heart rate, hours of sleep, eating habits, exercise, productivity, and periods of rest. These tools can support healthcare, but the recorded body is not identical to the lived body. A person may wake up feeling rested and then discover, upon checking an app, that their sleep score was low; or enjoy a pleasant walk and, at the end, feel frustrated because the daily target was not reached.\n <\/p>\n\n

\n Gradually, experience begins to be compared with the interpretation produced by the device. Numbers start to participate in how a person perceives themselves. This can foster knowledge and care, but it can also produce surveillance, anxiety, guilt, and estrangement from one\u2019s own bodily experience.\n <\/p>\n\n

\n The same is true of self-image. Identity has never been entirely private: we construct who we are through relationships, language, recognition, conflicts, and the stories we tell about our lives. Digital platforms add new layers to this process. Profiles, photographs, followers, reactions, comments, and ratings become part of the experience of recognition, and self-presentation risks ceasing to be merely a form of expression and becoming a form of management.\n <\/p>\n\n

\n At the same time, systems produce inferences. Individuals are classified according to age, location, interests, behavior, purchasing power, or the probability that they will take a particular action. These classifications can influence content, opportunities, and choices, but none of them exhausts what a person is.\n <\/p>\n\n

\n There is always a difference between the profile and the subject.\n <\/p>\n\n

What Psychoanalysis Can Say<\/h2>\n\n

\n Psychoanalysis emerged from a break with the image of the human being as entirely conscious, rational, and master of their own choices. Freud showed that the ego does not fully govern its own psychic life: we are traversed by desires, conflicts, fantasies, and repetitions that we do not completely control. Lacan deepened this decentering by showing that the subject is constituted in language and in relation to the Other.\n <\/p>\n\n

\n Other authors emphasized the importance of the environment, care, early relationships, the body, and processes of symbolization. The idea of a relational, divided subject who is not entirely transparent to themselves was therefore already present in psychoanalysis. The contemporary technological condition requires us to extend this inquiry.\n <\/p>\n\n

\n f the subject is constituted through relations with language, the body, others, and the environment, we must recognize that this environment is increasingly organized by devices, platforms, and technical systems. This does not mean replacing parents, relationships, culture, or the unconscious with algorithms, nor does it mean claiming that technology explains everything. It means understanding that technology has begun to participate in the conditions through which absences are felt, memories return, objects are desired, and images of the self are constructed.\n <\/p>\n\n

Technology Also Enters the Consulting Room<\/h2>\n\n

\n In clinical practice, technology does not appear only when someone speaks about excessive smartphone use or conflicts on social media. It is present in the expectation of immediate responses, the fear of disappearing from another person\u2019s field of vision, constant comparison, the demand for performance, and the difficulty of interrupting stimulation.\n <\/p>\n\n

\n It also participates in the clinical setting itself. In online analysis or psychotherapy, the camera, sound, internet connection, domestic space, notifications, and privacy are not external details: they form part of the concrete conditions of the encounter. Presence no longer depends exclusively on physical proximity. A person can be psychically distant while sitting in the same room and deeply engaged in a conversation mediated by a screen.\n <\/p>\n\n

\n At the same time, technical mediation produces limits that must be acknowledged. A connection failure interrupts speech, the camera frames only part of the body, and the patient may be in an environment where they do not feel entirely protected enough to speak. Technology does not negate the clinical relationship, but it participates in shaping its form.\n <\/p>\n\n

A Post-Ontological Condition<\/h2>\n\n

\n We can call the post-ontological condition the situation in which it no longer seems sufficient to think of the human being as an isolated, stable entity that exists prior to the relationships it establishes. The term does not indicate the disappearance of the human, but seeks to recognize that the subject is constituted through historical, bodily, symbolic, affective, and technical relations.\n <\/p>\n\n

\n We are not entirely autonomous in relation to the environments in which we live, but neither are we passive products of those environments. The subject emerges within this space of tension, traversed by language, the unconscious, culture, relationships, and, increasingly, technical systems that record, select, and modulate parts of experience.\n <\/p>\n\n

\n To think psychoanalytically about technology does not mean asking only what devices do to us. It means investigating how they participate in the conditions through which we become what we are. It also means preserving a fundamental distinction: between what can be recorded about a person and what can emerge only when that person finds a place to speak.\n <\/p>\n\n

\n It is within this difference that psychoanalytic listening continues to find its relevance, its responsibility, and its strength.\n <\/p>\n\n

\n\n

Would You Like to Explore This Discussion Further?<\/h2>\n\n

\n The Study Group on Psychoanalysis, Technology, and Mental Health investigates how contemporary technological transformations participate in the constitution of the subject, relationships, memory, desire, and clinical experience.\n <\/p>\n\n

\n Learn More About the Study Group \u2192<\/a>\n <\/p>\n\n<\/div>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"

A tecnologia costuma ser apresentada como algo que utilizamos. Pegamos o celular, abrimos uma plataforma, consultamos uma informa\u00e7\u00e3o, respondemos a uma mensagem ou recorremos a um sistema de intelig\u00eancia artificial. 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