One thing I've paused at a few times in the paper is the description of the Mirror Stage in Lacan.  Your phrasing suggests somewhat casually that the reflected image is interpolated as the result of adults pointing out and naming it.  However since it also appears that a few of the "higher animals" reach the Mirror Stage in the sense of being able to correctly identify their reflection in relation to an individually embodied identity we might presume that this process (unlike the passage through the Oedipal Gate into linguistic self-consciousness) may progress with little or no naming and educating.  Our neural architecture is very quick to build its Frankensteinian composite self-image out of whatever perceptions even come close to the model that we are primed to download.  Obviously the capacity for a "That one!" gesture is needed but I remain suspicious about making this seem to much like a verbal-social event of identification.

In this same section I pause over the phrase "undifferentiated whole".  I worry that this is phenomenologically misleading at that the sense of the undifferentiated wholeness is a kind of popular illusion arising after the differentiation begins but which does not do such a good job of characterizing the prior phase.  I am inclined to view this as a pre-differentiated condition of hyper-partiality compared to which the consciousness of differentiation represents an enormous leap forward in both structural integration and experiential wholeness.

Do you have an interest in referring to pre-differentiation as a type of wholeness or is that just a kind of colloquialism?

Thank you.  I am very stimulated by the responses.  I may be able to start responding tomorrow evening, or it may be Saturday.  But I will respond, and appreciate the conversation.