Donna Xiao

Degree(s) earned and location:
Master of Arts/Department of English, SUNY Albany

Research Interests:
Lacanian Psychoanalytic Theory

Publications:
Translations of books
Senior translator for The Anatomy of Melancholy by Robert Burton. trans. Feng Huan. Beijing: Jincheng Publishing House, Oct.1, 2012
Senior translator for Through the Moon Door by Dorothy Graham. trans. Long Wei. Beijing: Jincheng Publishing House, Oct. 1, 2012

Academic Papers 
“The Social or the Ontological: What Is the Lacanian Unconscious, Anyway?” Aesthetic Study of Marxism, Vol. 16 (2) , 2013 (12)

“An Overview of Lacan’s Rewriting of Freud’s Psychoanalytic Theory”, Journal of Chongqing University of Agriculture (Social science edition), 2013 (6)

“Greek and Hebrew Ethics in Early English Proverbs”, Journal of Chongqing Jiaotong University (Social science edition), 2013(1)

“Greek and Hebrew Cosmology and Epistemology in Early English Proverbs”, Journal of Chongqing University of Posts and Telecommunications (Social science edition), 2013 (2)

“Faust Culture in Early English Proverbs”, Journal of English Studies, 2013(4)

“Recent Studies on Cultural Elements in English Proverbs in Mainland China: Problems and Solutions—Based on Papers from CNKI Published during Years 2000 to 2012”, Journal of Chongqing Jiaotong University (Social science edition),2013 (4)

Thesis Topic:
Confucianism and Taoism as Corner Stone of Lacanian

Thought:
As a great master of psychoanalytical theory and philosophy, Jacques Lacan’s ideas have always been regarded as complex, enigmatic, ambiguous, and multifarious and jumbled. However, so far as I am concerned, this tells just part of the story. For me, Lacan may be defined as abstruse and complex, but he can never be called jumbled or nonsensical. This is primarily because there is actually a great oneness underlying the seeming complexity of the whole of his theoretical body. Besides, though readers may quite often feel a kind of ambiguity or elusiveness in his language (which is, according to Ellie Ragland, of a hermetic style), Lacan has in fact demonstrated a great talent in eliminating ambiguity and abstruseness embedded in the problems he is grappling with. In other words, though seemingly multifarious and jumbled, there is actually an inner logic running all the way through his theories; while ambiguous because of the highly abstract and profound nature of his topics, Lacan has achieved a much greater clearness when compared to his predecessors.
This is fundamentally because Lacan’s theory is essentially philosophical, which can be seen not only from the astonishingly large number of philosophical references, but more importantly, from its taking philosophy, i.e., the problem of ontology, as its essential concern, though this concern is not about that of the world itself, but about man, the agent of knowing the world. Such a conclusion can find proof in the fact that, as my own research has shown, Lacan is using his theory about the three domains of human existence, i.e., the Imaginary, the Symbolic and the Real, as the general framework of his theories. In short, he pays exceptional attention to the last category (the Real) in which special effort is made to interpret the unconscious, which stands as the structuring factor of his theory and the fundamental quest of his pursuit.