https://nosubject.com/api.php?action=feedcontributions&user=Kanaloa&feedformat=atomNo Subject - Encyclopedia of Psychoanalysis - User contributions [en]2024-03-28T18:53:22ZUser contributionsMediaWiki 1.31.0https://nosubject.com/index.php?title=Lamella&diff=40829Lamella2011-03-28T11:31:30Z<p>Kanaloa: </p>
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of what Lacan calls '''lamella''', of the monstrous 'undead' object-libido.<br />
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The undead-indestructible object, Life deprived of support in the [[symbolic]] [[order]].<br />
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The key point is that the 'immortality' of which Lacan speaks (that of the 'undead' ''[[lamella]]'', the object that 'is' [[libido]]) can emerge only within the horizon of human finitude, as a formation that stands for and fills the ontological Void, the hole in the texture of reality opened up by the fact that reality is transcendentally constituted by the finite transcendental subject.<br />
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Lacan's myth of the lamella. In this myth, Lacan highlights the "immortal . . . irrepressible life" (Lacan 1991: 198) of the drive energy. The lamella is the human being as pre-sexual, pre-subject substance, that something in the human subject that is not reducible to the pure digitality of the symbolic. Lacan even calls it the organ of the libido, the paradoxical organ of a "life that has no need of no organ" (Lacan 1991: 198).<br />
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Commenting on Slavoj Zizek's interpretation of the lamella in the work of David Lynch, Harpold rightly sees Zizek's restriction to figures of "the flayed, skinned body, the palpitation of raw, skinless red flesh"[20] as too limiting, because "too biological" (Harpold). Harpold observes that later in his seminar, Lacan shortly returns to his notion of the lamella, giving as some of the most ancient examples of the incarnation of the lamella in the body the practices of "tattooing, scarification" (Lacan 1991: 206). Presuming that Lacan would include other forms of bodily modifications in this list as well, Harpold then goes on "to extend this lamella-function to other artificial interventions on the body" (Harpold), interventions that play a predominant role in Tetsuo.<br />
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The materializations of the lamella that Lacan has described have "the function . . . of situating the subject . . . , marking his place in the field of the group's relations. . . . And, at the same time, it obviously has an erotic function" (Lacan 1991: 206). Whereas the 'situating function' doubles the logic of the Gestell, the 'erotic function' "inscribe[s] the substantiality of the body on its substance" (Harpold), and it is exactly that which combines these practices with the libido-organ, the lamella. <br />
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Lacan stresses the fact that in the so-called fort/da-game a rudimentary use of language--a first phonematic opposition--is implicated. For the speaking subject--being constituted by this "original" digitality [fort/da, 0/I) and inscribed into a trans-subjective (rather than inter-subjective) system--an outside of digitality is impossible. It might be argued that there is something in the human subject that is not reducible to pure digitality: its indestructible drive (for a presymbolic state). Lacan highlights the "immortal... irrepressible life" (Four Fundamental Concepts 198) of the drive energy in his myth of the lamella. The lamella is thus the human being as pre-sexual, pre-subject substance, of a "life that has need of no organ" (Four Fundamental Concepts 198). Lacan gives a very vivid image of it: "The lamella is something extra-flat, which moves like the amoeba.... And it can run around. Well! This is not very reassuring. But suppose it comes and envelopes your face while you are quietly asleep..." (Four Fundamental Concepts 197). This illustration of the lamella reads like a perfect description of the cover of The Prodigy's Music For The Jilted Generation. (See Figure 1.) It depicts this very balanced moment when the extra-flat lamella gives way to the clear-cut physiognomy of the subject, the (symbolic) "body with organs," when the "unspeakable" gives way to and disappears in articulation.<br />
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His new theory starts when he introduces the Real of the body as the basic causality. We have to be even more specific: it is not so much the body he is referring to, no, he is talking about the organism and the organs. Indeed, in his lesson of the 27th of May 1964, Lacan surprises his audience by introducing them to another lack, another loss. This lack precedes the well-known lack in the chain of signifiers, the one that determines the desire of the subject in the dialectical exchange between mother and child. The least that can be said about this new lack is that it is indeed a very fundamental one, because it concerns the loss of the eternal life. Paradoxically enough, this lack is installed at the very moment of the conception, that is, at the moment of the birth of a sexually differentiated life form. In order to explain this unexplainable fact, Lacan provides his audience with a myth, that is, he tells them a story about something that flies away at the moment of birth, a kind of lamella. This thing lost forever is object (a) in its purest form as life instinct. For Lacan, the loss of eternal life goes back to a biological fact, and in this way, he will reconsider Freud’s biological rock. In opposition to Freud, he will interpret this biological fact not so much as a stumbling rock, but as something that permits the subject to escape from the all embracing determinism (of the Symbolic).<br />
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Lacan’s explanation of the lamella myth runs as follows. Organisms that reproduce themselves in a non-sexual way — bacteria’s, viruses, prions, and today clones as well — can in principle live forever, because their reproduction comes down to a replication. In these cases, death is purely accidental and not inevitable as such. This is not the case with sexually differentiated organisms, because these life forms have to die. The cell division that characterises these sexual life forms — the meiosis — causes not only the loss of half of the genetic material, it excludes these life forms from the eternal life as well. Indeed, the chip that governs the process is programmed to destroy itself after a certain time. In contemporary biology, this is coined as the apoptosis. It is interesting to note the analogies with Freud’s commentary on the Weissman’s theory in "Beyond the pleasure principle".<br />
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The non-sexual life form contains the possibility of eternal life. Sexual reproduction, on the other hand, implies automatically the death of the individual. The story does not end there, on the contrary. In one way or another, each organism tries to escape from this loss, and yearns to return to the situation from before the sexual differentiation. Freud had already recognised this tendency to return to a previous state of being as a basic characteristic of the drive. By the way, in this respect, we are still talking about the drive, meaning before any social determination of gender and before any division in partial drives. We will return to this with Freud’s idea of life and death drive, albeit that we will have to reinterpret his denominations.<br />
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It is important to acknowledge the fact that the reaction to this primordial loss — that is, the defensive elaboration and the attempt to return to the previous state — that this reaction takes place on the symbolico-imaginary scene, meaning the scene where the gender identity will be acquired. Because of the specifics of the oedipal structure, this gender identity comes down to a phallic one. This means that the attempt to return — that is, the answer to the primordial lack, the lack in the Real — will be produced on the level of the second lack, the lack in the Symbolic. Hence the fact that this fundamental lack on the level of the organism is reinterpreted as a phallic lack in the relation between subject and Other — this is first of all the case in hysteria and in neurosis in general, which explains Freud’s obstinate clinging to this phallic interpretation.<br />
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During this reinterpretation, object (a) becomes associated to the borders of the body, the orifices through which the secondary losses take place: mouth, anus, eye, ear and genitals. This phallic interpretation of the object (a) also implies the fact that the lack and original loss are introduced into the relation between child and first Other, the mother, and from there onwards, in the relationship between man and woman. The Freudian Oedipal complex can very well be summarised like that. From that moment onwards, the drive is turned into partial drives and presents always a fusion between life and death drive.<br />
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In a more recent formulation, Lacan characterizes the libido as an imaginary bodily organ he calls the lamella or l’hommelette. The latter term means both "omelet" and "little feminine man"; Lacan offers it as a witty play on Plato’s myth that human beings were originally egg-shaped androgynes who were only later divided into the two sexes. Lacan, knowing how to make a good French omelet, also knows how to capture the floating, insistent, sometimes queasy character that desire assumes when imagined or intuited apart from its objects. He simply breaks some eggs: "Let us imagine it, a large crepe moving about like the amoeba, ultra-flat for passing under doors, omniscient in being led by pure instinct, immortal in being scissiparous. Here is something you would not like to feel creeping over your face, silently while you are asleep, in order to seal it up." Isn’t it possible that what is thrown toward the opera in the dream of Freud’s young man is not something proper to the dreamer’s body but the adhesive substance of l’hommelette? And since the throw targets no specific scene, but only the operatic conjuncture of music and drama, orchestra pit and stage, wouldn’t it be possible to see in the throw a recognition that opera is always already the site of l’hommelette, always already covered at every point of its surface with the substance of desire?<br />
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What we have here is a field that may be described inpsychoanalysis as the field between two deaths, the symbolic and the real. The ultimate horror is this limbo, which Lacan called lamella, as an immortal yet indestructible object, i.e., a life voided from the symbolic structure.<br />
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It seems that after the fall of the Berlin Wall, Eastern Europe found itself in a position similar to that of Oedipus, a horrible intermediate position, whereby it has been changed into an inseparable remainder, a substanceless crumb of reality that has already swallowed all the potential generated by its previous existence. But—and this is crucial to an understanding of the changed, so-called failed position of Eastern Europe—when Lacan uses the plus-de-jouir notion, he is playing with the double entendre of the French term, comprising simultaneously ‘surplus’, and ‘no more’ Oedipus, having fulfilled his destiny, is plus d’homme, which means both ‘surplus man’ and ‘no longer a man’. He is a conditional man; a human monster, and as such, a paradigmatic example of the modern subject, since his monstrosity is structural, not accidental. <br />
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In chapter 15 of Seminar XI, Lacan introduces the mysterious notion of the "lamella": the libido as an organ without body, the incorporeal and for that very reason indestructible life-substance that persists beyond the circuit of generation and corruption.1 It is no accident that commentaries on this passage are rare (for all practical purposes nonexistent); the Lacan with whom we are confronted in this passage does not have a lot in common with the usual figure of which reigns in the domain of cultural studies. The Lacan of the lamella is "Another Lacan," as Jacques-Alain Miller put it, a Lacan of drive not desire, of the real not the symbolic. <br />
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How are we to approach this notion of lamella? Let us risk a detour. If, today, the term "post-modernism" is of any theoretical use, then lamella is a post-modern notion par excellence—the shift from the Lacan of the symbolic to the Lacan of the real is the shift from modernism to post-modernism. For that reason, one should not be surprised that lamella is the central preoccupation of the person whose work epitomizes post-modernism in cinema, David Lynch. And, in order to expose as clearly as possible Lynch's post-modernism, let us risk an additional detour via those who were, in all probability, the first post-modernists avant la lettre: the Pre-Raphaelites. <br />
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p. In the last analysis, the irreducible gap that separates an effect from its cause amounts to the fact that “not all of feminine enjoyment is an effect of the masculine cause." This "not-all" has to be conceived precisely in the sense of the Lacanian logic of not-all (pas-tout)8: it in no way entails that a part of feminine enjoyment is not the effect of what men do to a woman. In other words, "not-all" designates inconsistency and not incompleteness: in the reaction of a woman, there is always something unforeseen. A woman never reacts as expected—all of a sudden, she does not react to something that, up to <br />
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Let us begin by taking a closer look at the mysterious wound which prevents Amfortas from finding peace in death. <br />
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This wound, of course, is another name for its opposite, for a certain surplus of jouissance. To delineate more precisely its contours, let us take as our starting point a new book on Lacan, Richard Boothby Death and Desire. 27 Its central thesis, although ultimately false, is deeply satisfying in the sense of a demand for symmetry: it is as if it provides the missing element of a puzzle. The triad Imaginary-Real-Symbolic renders the fundamental coordinates of the Lacanian theoretical space; but these three dimensions can never be conceived simultaneously, in pure synchronicity, i.e., one is always forced to choose one pair at a time (as with Kierkegaard's triad of the aesthetical-ethicalreligious): the Symbolic versus the Imaginary, the Real versus the Symbolic. The hitherto predominating interpretations of Lacan tended to accent either the axis Imaginary-Symbolic (symbolization, symbolic realization, against imaginary self-deception in the Lacan of the fifties) or the axis Symbolic-Real (the traumatic encounter of the Real as the point at which symbolization fails in the late Lacan). What Boothby offers as a key to the entire Lacanian theoretical edifice is simply the third, not yet exploited axis: the Imaginary versus the Real. That is to say, according to Boothby, the theory of the mirror-stage is not only chronologically Lacan's first contribution to psychoanalysis but designates also the original fact which defines the status of man: the alienation in the mirror image, due to man's premature birth and his / her helplessness in the first years of life, this fixation on imago interrupts the supple life-flow, it introduces an irreducible béance, gap, separating forever the imaginary ego -- the wholesome yet immobile mirror image, a kind of halted cinematic picture -- from the polymorphous, chaotic sprout of bodily drives -- the real Id. From this perspective, the Symbolic is of a strictly secondary nature with regard to the original tension between the Imaginary and the Real: its place is the void opened up by the exclusion of the polymorphous wealth of bodily drives. Symbolization designates the subject's endeavor, always fragmentary and ultimately doomed to fail, to bring to the light of the day, by way of symbolic representatives, the Real of bodily drives excluded by imaginary identification; it is therefore a kind of compromise-formation by way of which the subject integrates fragments of the ostracized Real.<br />
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In this sense, Boothby interprets the death-drive as the reemergence of what was ostracized when the ego constituted itself by way of imaginary identification: the return of the polymorphous impulses is experienced by the ego as a mortal threat, since it actually entails the dissolution of its imaginary identity. The foreclosed Real thus returns in two modes: as a wild, destructive, nonsymbolized raging, or in the form of symbolic mediation, i.e., "sublated" (aufgehoben) in the symbolic medium. The elegance of Boothby's theory turns on interpreting the death-drive as its very opposite: as the return of the life-force, of the part of Id excluded by the imposition of the petrified mask of the ego. Thus, what reemerges in the "death-drive" is ultimately life itself, and the fact that the ego perceives this return as a death threat precisely confirms the ego's perverted "repressive" character. The "death-drive" means that life itself rebels against the ego: the true representative of death is ego itself, as the petrified imago which interrupts the flow of life.<br />
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Against this background, Boothby also reinterprets Lacan's distinction between the two deaths: the first death is the death of the ego, the dissolution of its imaginary identifications, whereas the second death designates the interruption of the pre-symbolic life-flow itself. Here, however, problems begin with this otherwise simple and elegant construction: the price to be paid is that Lacan's theoretical edifice is ultimately reduced to the opposition which characterizes the field of Lebensphilosophie, i.e., to the opposition between an original polymorphous life-force and its later coagulation, confinement to the Procrustian bed of imagos. For this reason, Boothby's scheme has no place for the fundamental Lacanian insight according to which the symbolic order "stands for death" in the precise sense of "mortifying" the real of the body, of subordinating it to a foreign automatism, of perturbing its "natural," instinctual rhythm, thereby producing the surplus of desire, i.e., desire AS a surplus: the very symbolic machine which "mortifies" the living body produces by the same token the opposite of mortification, the immortal desire, the Real of "pure life" which eludes symbolization.<br />
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To clarify this point, let us turn to an example which, in a first approach, may seem to confirm Boothby's thesis: Wagner Tristan und Isolde. What precise effect does the philtre provided by Isolde's faithful maid Brangäne have on the future lovers? "Wagner never intends to imply that the love of Tristan and Isolde is the physical consequence of the philtre, but only that the pair, having drunk what they imagine to be the draught of Death and believing that they have looked upon earth and sea and sky for the last time, feel themselves free to confess, when the potion begins its work within them, the love they have so long felt but have concealed from each other and almost from themselves." 28 The point is, therefore, that after drinking the philtre, Tristan and Isolde find themselves in the domain "between the two deaths," alive, yet delivered of all symbolic ties. Only in such a subjective position are they able to confess their love. In other words, the "magical effect" of the philtre is simply to suspend the "big Other," the symbolic reality of social obligations (honors, vows...). Does this thesis not fully accord with Boothby's view of the domain "between the two deaths" as the space where imaginary identification, as well as the symbolic identities attached to it, are all invalidated, so that the excluded Real (pure life-drive) can emerge in all its force, although in the form of its opposite, the death-drive? According to Wagner himself, the passion of Tristan and Isolde expresses the longing for the "eternal peace" of death. The trap to be avoided here, however, is conceiving of this pure life-drive as a substantial entity subsisting prior to its being captured in the symbolic network: this "optical illusion" renders invisible how it is the very mediation of the symbolic order that transforms the organic "instinct" into an unquenchable longing which can find solace only in death. In other words, this "pure life" beyond death, this longing that reaches beyond the circuit of generation and corruption, is it not the product of symbolization, so that symbolization itself engenders the surplus which escapes it? By conceiving of the symbolic order as an agency which fills out the gap between the Imaginary and the Real opened up by the mirror-identification, Boothby avoids its constitutive paradox: the Symbolic itself opens up the wound it professes to heal.<br />
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What one should do here, in the space of a more detailed theoretical elaboration, is to approach in a new way the Lacan-Heidegger relationship. In the fifties, Lacan endeavored to read the "death-drive" against the background of Heidegger's "being-toward-death" (Sein-zum-Tode), conceiving of death as the inherent and ultimate limit of symbolization, which accounts for its irreducible temporal character. With Lacan's shift toward the Real from the sixties onward, it is the indestructible life sprouting in the domain "between the two deaths" that emerges as the ultimate object of horror. Lacan delineates its contours toward the end of chapter 15, of his Four Fundamental Concepts of Psycho-Analysis where he proposes his own myth, constructed upon the model of Aristophanes' fable from Plato Symposium, the myth of l'hommelette (little female-man -- omelette 29 ):<br />
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Whenever the membranes of the egg in which the foetus emerges on its way to becoming a new-born are broken, imagine for a moment that something flies off, and that one can do it with an egg as easily as with a man, namely the hommelette, or the lamella.<br />
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The lamella is something extra-flat, which moves like the amoeba. It is just a little more complicated. But it goes everywhere. And as it is something...that is related to what the sexed being loses in sexuality, it is, like the amoeba in relation to sexed beings, immortal -- because it survives any division, any scissiparous intervention. And it can run around.<br />
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Well! This is not very reassuring. But suppose it comes and envelopes your face while you are quietly asleep...<br />
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I can't see how we would not join battle with a being capable of these properties. But it would not be a very convenient battle. This lamella, this organ, whose characteristic is not to exist, but which is nevertheless an organ...is the libido.<br />
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It is the libido, qua pure life instinct, that is to say, immortal life, or irrepressible life, life that has need of no organ, simplified, indestructible life. It is precisely what is subtracted from the living being by virtue of the fact that it is subject to the cycle of sexed reproduction. And it is of this that all the forms of the objet a that can be enumerated are the representatives, the equivalents. The objets a are merely its representatives, its figures. The breast -- as equivocal, as an element characteristic of the mammiferous organization, the placenta for example -- certainly represents that part of himself that the individual loses at birth, and which may serve to symbolize the most profound lost object. 30<br />
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What we have here is an Otherness prior to intersubjectivity: the subject's "impossible" relationship to this amoebalike creature is what Lacan is ultimately aiming at by way of his formula & ◇ a. 31 The best way to clarify this point is perhaps to allow ourselves the string of popular-culture associations that Lacan's description must evoke. Is not the alien from Ridley Scott 's film of the same title "lamella" in its purest? Are not all the key elements of Lacan's myth contained in the first truly horrifying scene of the film when, in the womblike cave of the unknown planet, the "alien" leaps from the egglike globe when its lid splits off and sticks to John Hurt's face? This amoebalike, flattened creature, which envelops the subject's face, stands for the irrepressible life beyond all the finite forms that are merely its representatives, its figures (later in the film, the "alien" is able to assume a multitude of different shapes), immortal and indestructible (it suffices to recall the unpleasant thrill of the moment when a scientist cuts with a scalpel into a leg of the creature which envelops Hurt's face: the liquid that drips from it falls onto the metal floor and corrodes it immediately; nothing can resist it). 32<br />
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The second association which brings us back to Wagner is a detail from Syberberg film version of Parsifal: Syberberg depicts Amfortas's wound as externalized, carried by the servants on a pillow in front of him, in the form of a vaginalike partial object out of which blood drips in a continuous flow (as, vulgari eloquentia, a vagina in an unending period). This palpitating opening -- an organ which is at the same time the entire organism (let us just recall a homologous motif in a series of science fiction stories, like the gigantic eye living a life of its own) -- this opening epitomizes life in its indestructibility: Amfortas's pain consists in the very fact that he is unable to die, that he is condemned to an eternal life of suffering; when, at the end, Parsifal heals his wound with "the spear that smote it," Amfortas is finally able to rest and die. This wound of Amfortas's, which persists outside himself as an undead thing, is the "object of psychoanalysis." 33 <br />
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<ref>{{TN}} p.176-82</ref><br />
==See Also==<br />
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==References==<br />
<references/><br />
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[[Category:Psychoanalysis]]<br />
[[Category:Jacques Lacan]]<br />
[[Category:Concepts]]<br />
[[Category:Terms]]<br />
[[Category:Edit]]<br />
[[Category:New]]</div>Kanaloahttps://nosubject.com/index.php?title=Unconscious&diff=40813Unconscious2011-03-19T09:43:52Z<p>Kanaloa: /* See Also */</p>
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<div>{{Top}}inconscient]]''<br />
|-<br />
|| [[German]]: ''[[Unbewußte{{Bottom}}<br />
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==Sigmund Freud==<br />
Although the term "[[unconscious]]" had been used by writers prior to [[Freud]], it acquires a completely original meaning in his [[Sigmund Freud:Bibliography|work]], in which it constitutes the single most important concept. [[Freud]] distinguished between two uses of the term "[[unconscious]]."<ref>{{F}} "[[Works of Sigmund Freud|The Unconscious]]." 1915e. [[SE]] XIV, 161</ref> The adjective it is very widely used to refer to any element of mental or psychic activity that is not present within the field of [[consciousness]]; as an ''adjective'', it simply refers to mental or psychic processes that are not the subject of, that occur in the absence of, [[consciousness|conscious awareness, thought, attention, perception or control]]. As a ''noun'', the ''noun-form'' designates one of the ''psychical systems'' described by [[Freud]] in his [[topology|topographical model]] of the [[psyche]], his first theory of [[psyche|mental]] [[structure]].<br />
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[[Image:Freudpsyche.gif|thumb|300px|right|[[Unconscious|Freud's Model of the Unconscious]]]]<br />
==="Topological Model"===<br />
The "'''[[topographical model]]'''" divides the [[mind]] or [[psyche]] into three separate component parts -- or "[[scene|psychical localities]]":<br />
* the '''[[conscious]]''' ('''[[conscious|Cs]]'''),<br />
* the '''[[preconscious]]''' ('''[[preconscious|Pcs]]''') and<br />
* the [[unconscious]] ('''[[unconscious|Ucs]]''')<br />
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The [[unconscious|unconscious system]] is not merely that which is ''outside'' the field of [[consciousness]] at a given time, but that which has been radically [[separation|separated]] from [[consciousness]] by [[repression]] and thus cannot enter the [[conscious|conscious-preconscious system]] without [[distortion]].<br />
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==="Structural Model"===<br />
[[Freud]]'s second model of the [[mind]] or [[psyche]] -- the "'''[[Structural theory]]'''" -- consisted of three "'''agencies'''":<br />
* the '''[[id]]''',<br />
* the '''[[ego]]''', and<br />
* the '''[[superego]]'''<br />
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In this model, no one '''agency''' is identical to the [[unconscious]], since even the [[ego]] and the [[superego]] have [[unconscious]] parts.<br />
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==Jacques Lacan==<br />
===Early Work===<br />
[[Lacan]], before 1950, uses the term "[[unconscious]]" principally in its ''adjectival form'', making his early work seem particularly strange to those who are more familiar with [[Freud]]'s [[Sigmund Freud:Bibliography|writings]]. <br />
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===Later Work===<br />
In the 1950s, however, as [[Lacan]] begins his "[[return to Freud]]," the term appears more frequently as a ''noun'', and [[Lacan]] increasingly emphasizes the originality of [[Freud]]'s concept of the [[unconscious]], stressing that it is not merely the opposite of [[consciousness]].<br />
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<blockquote>"A large number of psychical effects that are quite legitimately designated as unconscious, in the sense of excluding the characteristics of consciousness, are nonetheless without any relation whatever to the unconscious in the Freudian sense."<ref>{{E}} p.163</ref></blockquote><br />
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He also insists that the [[unconscious]] cannot simply be equated with "[[unconscious|that which is repressed]]."<br />
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===Biological Reductionism===<br />
[[Lacan]] argues that the concept of the [[unconscious]] was badly misunderstood by most of [[Freud]]'s followers, who reduced it to being "merely the seat of the instincts."<ref>{{E}} p. 147</ref> Against this [[biology|biologistic]] mode of thought, [[Lacan]] argues that "the unconscious is neither primordial nor instinctual;"<ref>{{E}} p. 170</ref> it is primarily [[linguistic]]. <br />
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===Language===<br />
This is summed up in [[Lacan]]'s famous formula, "[[unconscious|the unconscious is structured like a language]]."<ref>{{S3}} p.167</ref> [[Lacan]]'s analysis of the [[unconscious]] in terms of [[synchronic]] [[structure]] is supplemented by his idea of the [[unconscious]] opening and closing in a [[time|temporal pulsation]].<ref>{{S11}} p. 143, 204</ref><br />
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===Criticism===<br />
[[Lacan]] himself qualifies his [[linguistic]] approach by arguing that the reason why the [[unconscious]] is [[structure]]d like a [[language]] is that "we only grasp the unconscious finally when it is explicated, in that part of it which is articulated by passing into words."<ref>{{S7}} p. 32</ref><br />
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===Discourse===<br />
[[Lacan]] also describes the [[unconscious]] as a [[discourse]]: "[[unconscious|The unconscious is the discourse of the Other]]."<ref>{{Ec}} p. 16</ref> This enigmatic formula, which has become one of [[Lacan]]'s most famous dictums, can be understood in many ways. Perhaps the most important meaning is that "one should see in the unconscious the effects of speech on the subject."<ref>{{S11}} p. 126</ref> More precisely, the [[unconscious]] is the effects of the [[signifier]] on the [[subject]], in that the [[signifier]] is what is [[repressed]] and what returns in the [[formation]]s of the [[unconscious]] ([[symptom]]s, [[jokes]], [[parapraxes]], [[dream]]s, etc.).<br />
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===Symbolic===<br />
All the references to [[language]], [[speech]], [[discourse]] and [[signifier]]s clearly locate the [[unconscious]] in the order of the [[symbolic]]. <br />
<blockquote>Indeed, "the unconscious is structured as a function of the symbolic."<ref>{{S7}} p. 12</ref></blockquote><br />
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The [[unconscious]] is the determination of the [[subject]] by the [[symbolic order]].<br />
<br />
===Exteriority===<br />
The [[unconscious]] is not interior: on the contrary, since [[speech]] and [[language]] are [[intersubjective]] phenomena, the [[unconscious]] is "transindividual."<ref>{{E}} p.49</ref> The [[unconscious]] is, so to speak, "outside."<br />
<br />
<blockquote>"This exteriority of the symbolic in relation to man is the very notion of the unconscious."<ref>{{Ec}} p.469</ref></blockquote><br />
<br />
If the [[unconscious]] seems interior, this is an effect of the [[imaginary]], which blocks the relationship between the [[subject]] and the [[Other]] and which [[invert]]s the [[message]] of the [[Other]].<br />
<br />
===Formations===<br />
Although the [[unconscious]] is especially visible in the [[formation]]s of the [[unconscious]], "the unconscious leaves none of our actions outside its field."<ref>{{E}} p. 163</ref> The [[law]]s of the [[unconscious]], which are those of [[repetition]] and [[desire]], are as ubiquitous as [[structure]] itself. The [[unconscious]] is irreducible, so the aim of [[analysis]] cannot be to make [[conscious]] the [[unconscious]]. In addition to the various [[linguistic]] [[metaphor]]s which [[Lacan]] draws on to conceptualize the [[unconscious]] ([[discourse]], [[language]], [[speech]]), he also conceives of the [[unconscious]] in other terms.<br />
<br />
===Memory===<br />
The [[unconscious]] is also a kind of [[memory]], in the sense of a [[symbolic]] [[history]] of the [[signifier]]s that have determined the [[subject]] in the course of his life. <br />
<br />
<blockquote>"What we teach the subject to recognize as his unconscious is his history."<ref>{{E}} p.52</ref></blockquote><br />
<br />
===Knowledge===<br />
Since it is an articulation of [[signifier]]s in a [[signifying chain]], the [[unconscious]] is a kind of [[knowledge]] ([[symbolic]] [[knowledge]], or ''[[savoir]]''). More precisely, it is an "[[unconscious|unknown knowledge]]."<br />
<br />
==See Also==<br />
{{See}}<br />
* [[Biology]]<br />
* [[Consciousness]]<br />
* [[Discourse]]<br />
||<br />
* [[Desire]]<br />
* [[Drive]]<br />
* [[Instinct]]<br />
||<br />
* [[Knowledge]]<br />
* [[Language]]<br />
* [[Linguistics]]<br />
||<br />
* [[Memory]]<br />
* [[Repetition]]<br />
* [[Signifier]]<br />
||<br />
* [[Speech]]<br />
* [[Structure]]<br />
* [[Symbolic]]<br />
<br />
{{Also}}<br />
<br />
==References==<br />
<div style="font-size:11px" class="references-small"><br />
<references/><br />
</div><br />
<br />
{{OK}}<br />
[[Category:Dictionary]]<br />
<br />
<br />
__NOTOC__</div>Kanaloahttps://nosubject.com/index.php?title=Borromean_knot&diff=40796Borromean knot2011-03-09T16:10:53Z<p>Kanaloa: </p>
<hr />
<div>{{Topp}}noeud borroméen{{Bottom}} <br />
[[Image:Borromean.Knot.jpg|thumb|300px|right|The Borromean knot]] <br />
==Jacques Lacan==<br />
[[Lacan]] used the concept or [[image]] of the [[borromean knot|knot]] quite frequently. References to [[knot]]s can be found in [[Lacan]]'s [[Works of Jacques Lacan|work]] as early as the 1950s,<ref> {{E}} p. 281</ref> but it is not until the ealy 1970s that [[Lacan]] begins to examine [[knot]]s from the point of view of their [[topology|topological properties]]. In the mid-1970s he tried to theorize the interrelation of the [[Symbolic]], the [[Imaginary]] and the [[Real]] in terms of the [[topology]] of [[borromean knot|knots]].<br />
<br />
==Topology==<br />
The study of "[[knot|knot theory]]" marks an important development in [[Lacan]]'s [[topology]]; from the study of surfaces (the [[moebius strip]], the [[torus]], etc.) [[Lacan]] moves to a much more complex area of the [[topology]] of [[knot]]s. [[Topology]] is increasingly seen as a radically [[metaphor|non-metaphorical]] way of exploring the [[symbolic order]] and its interactions with the [[imaginary]] and the [[real]]; rather than simply representing [[structure]], [[topology]] is that [[structure]].<br />
<br />
==Knot==<br />
In this late period of his work, one kind of [[knot]] comes to interest [[Lacan]] more than any other: the [[Borromean knot]]. The [[Borromean knot]] -- shown to the right -- so called because the [[List of Figures|figure]] is found on the coat of arms of the Borromeo family, is a group of three rings which are linked in such a way that if any one of them is severed, all three become separated.<ref>{{S20}} p. 112</ref><br />
<br />
==Chain==<br />
Strictly speaking, it would be more appropriate to refer to this figure as a [[chain]] rather than a [[knot]], since it involves the interconnection of several different threads, whereas a [[knot]] is formed by a single thread. Although a minimum of three threads or rings are required to form a [[Borromean knot|Borromean chain]], there is no maximum number; the [[chain]] may be extended indefinitely by adding further rings, while still preserving its [[Borromean knot|Borromean]] quality (i.e. if any of the rings is cut, the whole chain falls apart).<br />
<br />
==Three Orders==<br />
[[Lacan]] first takes up the [[Borromean knot]] in the [[seminar]] of 1972-3, but his most detailed discussion of the [[knot]] comes in the [[seminar]] of 1974-5. It is in this [[seminar]] that [[Lacan]] uses the [[Borromean knot]] as, among other things, a way of illustrating the interdependence of the [[order|three order]]s of the [[real]], the [[symbolic]] and the [[imaginary]], as a way of exploring what it is that these [[order|three order]]s have in common. Each ring represents one of the [[order|three order]]s, and thus certain elements can be located at intersections of these rings. (In his view these orders are tied together in the form of a "Borromean knot". The "Borromean knot" is a linkage of three "string rings" in such a way that no two rings intersect. The structure of the knot is such that the cutting of any one ring will liberate all of the others. [[Lacan]] used the theory of knots to stress the relations which bind or link the [[Imaginary]], [[Symbolic]] and [[Real]], and the [[subject]] to each, in a way which avoids any notion of hierarchy, or any priority of any one of the three terms.)<br />
<br />
==Psychosis==<br />
In the [[seminar]] of 1975-6, [[Lacan]] goes on to describe [[psychosis]] as the unravelling of the [[Borromean knot]], and proposes that in some cases this is prevented by the addition of a fourth ring, the ''[[sinthome]]'', which holds the other three together.<br />
<br />
==See Also==<br />
{{See}}<br />
* ''[[Extimacy]]''<br />
* [[Imaginary]]<br />
||<br />
* [[Moebius strip]]<br />
* [[Order]]<br />
||<br />
* [[Psychosis]]<br />
* [[Real]]<br />
||<br />
* ''[[Sinthome]]''<br />
* [[Structure]]<br />
||<br />
* [[Subject]]<br />
* [[Symbolic]]<br />
||<br />
* [[Torus]]<br />
* [[Topology]]<br />
{{Also}}<br />
<br />
==References==<br />
<div style="font-size:11px" class="references-small"><br />
<references/><br />
</div><br />
<br />
[[Category:Psychoanalysis]]<br />
[[Category:Jacques Lacan]]<br />
[[Category:Science]]<br />
[[Category:Figures]]<br />
[[Category:Dictionary]]<br />
[[Category:Concepts]]<br />
[[Category:Terms]]<br />
<br />
__NOTOC__</div>Kanaloahttps://nosubject.com/index.php?title=User_talk:Kanaloa&diff=40795User talk:Kanaloa2011-03-09T15:31:29Z<p>Kanaloa: </p>
<hr />
<div>You can talk to me here...<br />
<br />
----<br />
<br />
== No Subject 2.0 ==<br />
<br />
<br />
<br />
Yes, I think you're right that locking up the wiki is too drastic a measure. However, that proposal did have a positive side effect, which is to start engaging new users into our wiki community. The fact is that the wiki is not going to attract huge numbers of people... just as the real life Lacanian community is small, so too our wiki. Perhaps that's an argument for Request/Approving Accounts?<br />
<br />
Since last writing to you I set up the "Confirm Account" extension, which you might have already seen (with User:Unsorted). New Users request accounts here: Special:RequestAccount, and we approve them here: Special:ConfirmAccounts. Of course we could change the wording, the questions, etc. or get rid of it altogether if you think it may be too much of a barrier.<br />
<br />
Great idea about creating a Facebook group. Show me what you come up with. My name is Mark Olynciw. http://www.facebook.com/molynciw<br />
--[[User:Riot Hero|Riot Hero]] 15:25, 8 March 2011 (PST)<br />
:Nah, I reckon it will be cool for now, I'll get onto the Facebook thing sometime over the next few days... as well as hopefully adding some stuff here:)--[[User:Kanaloa|Kanaloa]] 07:31, 9 March 2011 (PST)</div>Kanaloahttps://nosubject.com/index.php?title=User:Unsorted&diff=40772User:Unsorted2011-03-08T23:03:10Z<p>Kanaloa: Creating user page with biography of new user.</p>
<hr />
<div>slavoj zizek has introduced many to the psychoanalytic theory of jacques lacan. his works make frequent use of lacanian concepts in formulating key philosophical insights. several years ago i started taking notes in an attempt to map out the framework of lacan's theory; later i found the wiki format to provide an ideal way to study often inter-related terms.</div>Kanaloahttps://nosubject.com/index.php?title=User_talk:Unsorted&diff=40773User talk:Unsorted2011-03-08T23:03:10Z<p>Kanaloa: Welcome!</p>
<hr />
<div>'''Welcome to ''No Subject''!'''<br />
We hope you will contribute much and well.<br />
You will probably want to read the [[Help:Contents|help pages]].<br />
Again, welcome and have fun! [[User:Kanaloa|Kanaloa]] 15:03, 8 March 2011 (PST)</div>Kanaloahttps://nosubject.com/index.php?title=User_talk:Riot_Hero&diff=40771User talk:Riot Hero2011-03-08T23:00:06Z<p>Kanaloa: /* R.E Email */</p>
<hr />
<div><!-- http://blog.arabx.com.au/?page_id=206 --> <br />
* [[:Category:The Four Fundamental Concepts of Psycho-Analysis]]<br />
: Create new pages for missing links!<br />
<br />
* [[Slavoj Žižek:Politics|Žižek's Politics]]<br />
: Take notes for each chapter.<br />
<br />
* [[Jacques Lacan:Chronology]] and [[Jacques Lacan:Overview]]<br />
: Make pretty!<br />
<br />
* [[:Category:Les_termes]] and [[Les Mathèmes de Lacan]]<br />
: Copy!<br />
<br />
* [[Rubenstein]]<br />
: Add notes for her paper.<br />
<forum><br />
namespace=Forum<br />
category=Help desk<br />
title=Forum:Help desk<br />
shownamespace=false<br />
addlasteditor=true<br />
cache=false<br />
</forum><br />
<br />
== Hey... ==<br />
<br />
Op stuff works now, I'll go around and try and keep track of vandals and hopefully add a few bits here and there:-)--[[User:Kanaloa|Kanaloa]] 02:10, 8 March 2011 (PST)<br />
<br />
== R.E Email ==<br />
<br />
It's not ideal to basically lock up everyone on a wiki for fear that their intentions are negative. Most wikis, to my knowledge will have a problem with spamming, that goes with the boat, I suggest protecting the spammed titles and blocking the ips for a while. Obviously blocking accounts which are for spamming is an idea, but keeping the gates fully open as it were is probably better for a wiki. <br />
<br />
I also checked on Facebook and there are scant resources for Lacan on there. I was thinking about making a group which would advertise the wiki could be a good thing?:)--[[User:Kanaloa|Kanaloa]] 14:59, 8 March 2011 (PST)</div>Kanaloahttps://nosubject.com/index.php?title=User_talk:Riot_Hero&diff=40770User talk:Riot Hero2011-03-08T22:59:43Z<p>Kanaloa: /* R.E Email */ new section</p>
<hr />
<div><!-- http://blog.arabx.com.au/?page_id=206 --> <br />
* [[:Category:The Four Fundamental Concepts of Psycho-Analysis]]<br />
: Create new pages for missing links!<br />
<br />
* [[Slavoj Žižek:Politics|Žižek's Politics]]<br />
: Take notes for each chapter.<br />
<br />
* [[Jacques Lacan:Chronology]] and [[Jacques Lacan:Overview]]<br />
: Make pretty!<br />
<br />
* [[:Category:Les_termes]] and [[Les Mathèmes de Lacan]]<br />
: Copy!<br />
<br />
* [[Rubenstein]]<br />
: Add notes for her paper.<br />
<forum><br />
namespace=Forum<br />
category=Help desk<br />
title=Forum:Help desk<br />
shownamespace=false<br />
addlasteditor=true<br />
cache=false<br />
</forum><br />
<br />
== Hey... ==<br />
<br />
Op stuff works now, I'll go around and try and keep track of vandals and hopefully add a few bits here and there:-)--[[User:Kanaloa|Kanaloa]] 02:10, 8 March 2011 (PST)<br />
<br />
== R.E Email ==<br />
<br />
Its not ideal to basically lock up everyone on a wiki for fear that their intentions are negative. Most wikis, to my knowledge will have a problem with spamming, that goes with the boat, I suggest protecting the spammed titles and blocking the ips for a while. Obviously blocking accounts which are for spamming is an idea, but keeping the gates fully open as it were is probably better for a wiki. <br />
<br />
I also checked on Facebook and there are scant resources for Lacan on there. I was thinking about making a group which would advertise the wiki could be a good thing?:)--[[User:Kanaloa|Kanaloa]] 14:59, 8 March 2011 (PST)</div>Kanaloahttps://nosubject.com/index.php?title=Slavoj_%C5%BDi%C5%BEek_-_Bibliography&diff=40767Slavoj Žižek - Bibliography2011-03-08T18:25:00Z<p>Kanaloa: Reverted edits by Mariborchan (talk) to last revision by Riot Hero</p>
<hr />
<div>{{Slavoj Žižek}}<br />
{| id="toc" align=center class="toc" width="100%" summary="Contents"<br />
| align=center width="100%" style="font-size:100%;word-spacing:50%;line-height:2em; padding: 0.2em 2.2em 0.2em 2.2em; margin: 0.5em 0 1em 0;" |<br />
[[Slavoj Žižek:Books#2006|2006]] · <br />
[[Slavoj Žižek:Books#2005|2005]] · <br />
[[Slavoj Žižek:Books#2004|2004]] · <br />
[[Slavoj Žižek:Books#2003|2003]] · <br />
[[Slavoj Žižek:Books#2002|2002]] · <br />
[[Slavoj Žižek:Books#2001|2001]] · <br />
[[Slavoj Žižek:Books#2000|2000]] · <br />
[[Slavoj Žižek:Books#1999|1999]] · <br />
[[Slavoj Žižek:Books#1998|1998]] · <br />
[[Slavoj Žižek:Books#1997|1997]] · <br />
[[Slavoj Žižek:Books#1996|1996]] · <br />
[[Slavoj Žižek:Books#1995|1995]] · <br />
[[Slavoj Žižek:Books#1994|1994]] · <br />
[[Slavoj Žižek:Books#1993|1993]] · <br />
[[Slavoj Žižek:Books#1992|1992]] · <br />
[[Slavoj Žižek:Books#1991|1991]] · <br />
[[Slavoj Žižek:Books#1990|1990]] · <br />
[[Slavoj Žižek:Books#1989|1989]] · <br />
[[Slavoj Žižek:Books#Unsorted|Unsorted]]<br />
|}<br />
<br />
==2008==<br />
* [[Zizek, Slavoj]]. '''''[[Violence: Big Ideas / Small Books]]'''''. New York: Verso. July 22, 2008, 272 pages, Language English, ISBN: 0312427182. <small><small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0312427182/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0312427182/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0312427182/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0312427182/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0312427182/nosub04-21/ Amazon.fr].</small></small><br />
<br />
==2007==<br />
* [[Zizek, Slavoj]]. '''''[[In Defense of Lost Causes]]'''''. New York: Verso. August 19, 2007, Hardcover, 208 pages, Language English, ISBN: 1844671089. <small><small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1844671089/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1844671089/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1844671089/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1844671089/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1844671089/nosub04-21/ Amazon.fr].</small></small><br />
<br />
* [[Zizek, Slavoj]] and [[Simon Critchley]] (Series Editor). '''''[[How to Read Lacan]]'''''. New York: W.W. Norton. 2007. W. W. Norton. January 29, 2007, 1st edition, Paperback, 128 pages, Language English, ISBN: 0393329550. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0393329550/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0393329550/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0393329550/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0393329550/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0393329550/nosub04-21/ Amazon.fr].</small><br><br />
<br />
* [[Zedong, Mao]] and [[Slavoj Zizek]] (Introduction). '''''[[On Practice and Contradiction (Revolution!)]]'''''. Verso. January 22, 2007, Paperback, 160 pages, Language English, ISBN: 1844675874. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1844675874/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1844675874/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1844675874/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1844675874/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1844675874/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Robespierre, Maximilien]] and [[Slavoj Zizek]] (Introduction). '''''[[Virtue and Terror (Revolution!)]]'''''. Verso. January 22, 2007, Paperback, 160 pages, Language English, ISBN: 184467584X. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/184467584X/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/184467584X/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/184467584X/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/184467584X/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/184467584X/nosub04-21/ Amazon.fr].</small><br />
<br />
<br />
==2006==<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[The Parallax View|The Parallax View (Short Circuits)]]'''''. Cambridge: The MIT Press. February 17, 2006, Hardcover, 528 pages, Language English, ISBN: 0262240513. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0262240513/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0262240513/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0262240513/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0262240513/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0262240513/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]], [[Eric L. Santner]], and [[Kenneth Reinhard]]. '''''[[The Neighbor: Three Inquiries in Political Theology|The Neighbor: Three Inquiries in Political Theology (Religion and Postmodernism Series)]]'''''. Chicago: February 14, 2006, New edition, Paperback, 240 pages, Language English, ISBN: 0226707393. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0226707393/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0226707393/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0226707393/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0226707393/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0226707393/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]], [[Rex Butler]] (Editor), and [[Scott Stephens]] (Editor). '''''[[The Universal Exception|The Universal Exception: Selected Writings]]'''''. New York: Continuum International Publishing Group. June 30, 2006, Hardcover, 362 pages, Language English, ISBN: 0826471099. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0826471099/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0826471099/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0826471099/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0826471099/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0826471099/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]], [[Rex Butler]] (Editor), and [[Scott Stephens]] (Editor). '''''[[Interrogating the Real]]: Selected Writings'''''. New York: Continuum International Publishing Group. December 19, 2006, New Edition, Paperback, 381 pages, Language English, ISBN: 0826489737. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0826489737/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0826489737/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0826489737/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0826489737/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0826489737/nosub04-21/ Amazon.fr].</small><br />
<br />
<br />
==2005==<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[Iraq: The Borrowed Kettle]]'''''. New York: Verso. November 28, 2005, Paperback, 192 pages, Language English, ISBN: 1844675408. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1844675408/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1844675408/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1844675408/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1844675408/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1844675408/nosub04-21/ Amazon.fr].</small><br />
<br />
<br />
==2004==<br />
* [[Lenin|Lenin, V. I.]] and [[Slavoj Zizek]] (Afterword, Editor, Introduction). '''''[[Revolution at the Gates: Selected Writings of Lenin from 1917]]'''''. New York: Verso. June 2004. New Edition, Paperback, 352 pages, Language English, ISBN: 1859845460. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1859845460/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1859845460/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1859845460/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1859845460/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1859845460/nosub04-21/ Amazon.fr].</small><br />
<br />
<br />
==2003==<br />
* [[Slavoj Žižek|Zizek, Slavoj]] and Glyn Daly. '''''[[Conversations with Zizek|Conversations with Zizek (Conversations) [ILLUSTRATED]]]'''''. London: Polity Press. December 1, 2003, Paperback, 184 pages, Language English, ISBN: 0745628974. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0745628974/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0745628974/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0745628974/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0745628974/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0745628974/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[Organs Without Bodies: On Deleuze and Consequences]]'''''. New York, London: Routledge. October 27, 2003, 1st edition, Hardcover, 272 pages, Language English, ISBN: 0415969204. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0415969204/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0415969204/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0415969204/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0415969204/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0415969204/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[The Puppet and the Dwarf: The Perverse Core of Christianity|The Puppet and the Dwarf: The Perverse Core of Christianity (Short Circuits)]]'''''. Cambridge: The MIT Press. October 12, 2003, Paperback, 190 pages, Language English, ISBN: 0262740257. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0262740257/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0262740257/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0262740257/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0262740257/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0262740257/nosub04-21/ Amazon.fr].</small><br />
<br />
<br />
==2002==<br />
* [[Slavoj Žižek|Zizek, Slavoj]] (Editor) and Jerry Aline Flieger. '''''[[Jacques Lacan: Critical Evaluations in Cultural Theory|Jacques Lacan: Critical Evaluations in Cultural Theory (Critical Evaluationsin Cultural Theory)]]'''''. SZ editor. London: Routledge. December 23, 2002, 1st Edition, Library Binding, 1600 pages, Language: English, ISBN: 0415278627. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0415278627/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0415278627/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0415278627/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0415278627/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0415278627/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[Welcome to the Desert of the Real|Welcome to the Desert of the Real: Five Essays on September 11 and Related Dates]]'''''. New York: Verso. October 2002, Paperback, 96 pages, Language: English, ISBN: 1859844219. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1859844219/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1859844219/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1859844219/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1859844219/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1859844219/nosub04-21/ Amazon.fr].</small><br />
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<br />
==2001==<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[Repeating Lenin]]'''''. Zagreb: Arkzin. April 2002, Paperback, 140 pages, ISBN: 9536542188. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/9536542188/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/9536542188/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/9536542188/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/9536542188/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/9536542188/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[Did Somebody Say Totalitarianism|Did Somebody Say Totalitarianism? Five Essays in the (Mis)Use of a Notion|Did Somebody Say Totalitarianism: Five Interventions in the (Mis)Use of a Notion]]'''''. New York: Verso. October 27, 2002, Paperback, 288 pages, Language: English, ISBN: 1859844251. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1859844251/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1859844251/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1859844251/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1859844251/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1859844251/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[The Fright of Real Tears|The Fright of Real Tears: Krzysztof Kieslowski between Theory and Post-theory]], Bloomington: Indiana University Press, 2001. Hardcover, 240 pages, Language: English, ISBN: 0851707556. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0851707556/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0851707556/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0851707556/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0851707556/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0851707556/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[On Belief|On Belief (Thinking in Action)]]'''''. New York: Routledge. June 26, 2001, 1st edition, Paperback, 176 pages, Language: English, ISBN: 0415255325. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0415255325/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0415255325/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0415255325/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0415255325/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0415255325/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[Opera's Second Death]]'''''. London: Routledge. November 21, 2001, 1st edition, Hardcover, 256 pages, Language: English, ISBN: 0415930162. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0415930162/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0415930162/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0415930162/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0415930162/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0415930162/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[Enjoy Your Symptom|Enjoy Your Symptom!: Jacques Lacan in Hollywood and Out]]'''''. New York: Routledge. March 28, 2001, 2nd edition, Paperback, 256 pages, Language: English, ISBN: 0415928125. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0415928125/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0415928125/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0415928125/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0415928125/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0415928125/nosub04-21/ Amazon.fr].</small><br />
<br />
<br />
==2000==<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[The Fragile Absolute|The Fragile Absolute, or Why the Christian Legacy is Worth Fighting For?]]'''''. London; New York: Verso. October 2001, Paperback, 188 pages, Language: English, ISBN: 1859843263. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1859843263/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1859843263/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1859843263/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1859843263/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1859843263/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[The Art of the Ridiculous Sublime|The Art of the Ridiculous Sublime: On David Lynch's Lost Highway (Occasional Papers (Walter Chapin Simpson Center for the Humanities), 1.)]]'''''. Seattle: Walter Chapin Simpson Center for the Humanities, University of Washington Press. June 2000, Paperback, 48 pages, Language: English, ISBN: 0295979259. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0295979259/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0295979259/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0295979259/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0295979259/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0295979259/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Judith Butler|Butler, Judith]], [[Ernesto Laclau]], and [[Slavoj Zizek]]. '''''[[Contingency, Hegemony, Universality|Contingency, Hegemony, Universality: Contemporary Dialogues on the Left]]'''''. London; New York: Verso. July 2000, Hardcover, 300 pages, Language: English, ISBN: 1859847579. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1859847579/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1859847579/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1859847579/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1859847579/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1859847579/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Judith Butler|Butler, Judith]], [[Ernesto Laclau]], and [[Slavoj Zizek]]. '''''[[Contingency, Hegemony, Universality|Contingency, Hegemony, Universality: Contemporary Dialogues on the Left]]'''''. London; New York: Verso. July 2000, Paperback, 300 pages, Language: English, ISBN: 185984278X. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/185984278X/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/185984278X/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/185984278X/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/185984278X/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/185984278X/nosub04-21/ Amazon.fr].</small><br />
<br />
<!-- *[[The Spectre is Still Roaming Around]], Zagreb: Arkzin, 2000.--> <br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[The Ticklish Subject|The Ticklish Subject: The Absent Centre of Political Ontology]]'''''. London; New York: Verso. June 2000, New Edition, Paperback, 416 pages, Language: English, ISBN: 1859842917. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1859842917/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1859842917/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1859842917/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1859842917/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1859842917/nosub04-21/ Amazon.fr]</small></small><br />
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<br />
==1999==<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[NATO as the Left Hand of God|NATO as the Left Hand of God. (NATO-Yugoslavia Conflict of 1999)]]'''''. ('Arena Magazine.'' Arena Printing and Publications Pty. Ltd. August 1, 1999, Page 20) Zagreb: Arkzin 1999, 1st Edition, Paperback, 60 pages, Language: English, ISBN: 9536542102. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/9536542102/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/9536542102/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/9536542102/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/9536542102/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/9536542102/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[The Ticklish Subject|The Ticklish Subject: The Absent Centre of Political Ontology]]'''''. London; New York: Verso. March 1999. Hardcover, 409 pages, Language: English, ISBN: 185984894X. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/185984894X/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/185984894X/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/185984894X/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/185984894X/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/185984894X/nosub04-21/ Amazon.fr].</small><br />
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<br />
==1998==<br />
* [[Robert Pfaller|Pfaller, Robert]], [[Alenka Zupancic]], [[Miran Bozovic]], [[Mladen Dolar]], [[Alain Grosrichard]], Marc De Kessel, Renata Salecl, Slavoj Zizek (Editor), and Sina K. Najafi (Translator). '''''[[Cogito and The Unconscious]]'''''. Durham: Duke University Press. December 1998, Hardcover, 279 pages, Language: English, ISBN: 0822320835. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0822320835/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0822320835/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0822320835/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0822320835/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0822320835/nosub04-21/ Amazon.fr]</small> or Duke University Press. December 1998, Paperback, 279 pages, Language: English, ISBN: 0822320975. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0822320975/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0822320975/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0822320975/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0822320975/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0822320975/nosub04-21/ Amazon.fr].</small><br />
<br />
*[[The Spectre Is Still Roaming Around]]! Zagreb: Arkzin. 1998.<br />
<br />
<br />
==1997==<br />
* [[Slavoj Žižek|Zizek, Slavoj]], F.W.J. von Schelling, and Judith Norman (Translator). '''''[[The Abyss Of Freedom - Ages Of The World|The Abyss of Freedom/Ages of the World (The Body, In Theory: Histories of Cultural Materialism)]]'''''. Ann Arbor: University of Michigan Press. August 1, 1997, Hardcover, 192 pages, Language: English, ISBN: 0472096524. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0472096524/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0472096524/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0472096524/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0472096524/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0472096524/nosub04-21/ Amazon.fr]</small> or University of Michigan Press. July 15, 1997, Paperback, 192 pages, Language: English, ISBN: 0472066528. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0472066528/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0472066528/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0472066528/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0472066528/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0472066528/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[The Plague of Fantasies|The Plague of Fantasies (Wo Es War)]]'''''. London; New York: Verso. October 1997, Hardcover, 248 pages, Language: English, ISBN: 1859848575. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1859848575/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1859848575/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1859848575/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1859848575/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1859848575/nosub04-21/ Amazon.fr]</small> or Verso. November 1997, Paperback, 248 pages, Language: English, ISBN: 1859841937. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1859841937/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1859841937/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1859841937/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1859841937/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1859841937/nosub04-21/ Amazon.fr].</small><br />
<br />
<br />
==1996==<br />
* [[Salecl, Renata]] (Editor) and [[Slavoj Zizek]] (Editor). '''''[[Gaze And Voice As Love Objects]]'''''. Durham: Duke University Press. Durham, December 1996, Hardcover, 255 pages, Language: English, ISBN: 0822318067. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0822318067/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0822318067/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0822318067/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0822318067/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0822318067/nosub04-21/ Amazon.fr]</small> or Duke University Press. December 1996, Paperback, 264 pages, Language: English, ISBN: 082231813X. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/9619024435/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/9619024435/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/9619024435/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/9619024435/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/9619024435/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[The Indivisible Remainder: An Essay on Schelling and Related Matters]]'''''. London; New York: Verso, March 1996, Hardcover, 256 pages, Language: English, ISBN: 1859849598. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1859849598/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1859849598/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1859849598/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1859849598/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1859849598/nosub04-21/ Amazon.fr]</small> or Verso. December 1996, Paperback, 248 pages, Language: English, ISBN: 1859840949. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1859840949/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1859840949/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1859840949/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1859840949/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1859840949/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[Mapping Ideology]]'''''. London; New York: Verso. January 1995, Hardcover, 352 pages, Language: English, ISBN: 1859849555. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1859849555/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1859849555/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1859849555/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1859849555/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1859849555/nosub04-21/ Amazon.fr]</small> or Verso. January 1995, Paperback, 288 pages, Language: English, ISBN: 1859840558. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/1859840558/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/1859840558/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/1859840558/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/1859840558/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/1859840558/nosub04-21/ Amazon.fr].</small><br />
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<br />
==1994==<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[The Metastases of Enjoyment: Six Essays on Woman and Causality|The Metastases of Enjoyment: Six Essays on Woman and Causality (Wo Es War)]]'''''. London; New York: Verso. October 1994, Hardcover, 288 pages, Language: English, ISBN: 0860914445. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0860914445/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0860914445/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0860914445/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0860914445/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0860914445/nosub04-21/ Amazon.fr]</small> or Verso. December 1994, Paperback, 288 pages, Language: English, ISBN: 086091688X. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/086091688X/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/086091688X/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/086091688X/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/086091688X/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/086091688X/nosub04-21/ Amazon.fr].</small><br />
<br />
<br />
==1993==<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[Tarrying with the Negative: Kant, Hegel and the Critique of Ideology|Tarrying with the Negative: Kant, Hegel, and the Critique of Ideology (Post-Contemporary Interventions)]]'''''. Durham: Duke University Press. December 1993, Hardcover, 289 pages, Language: English, ISBN: 0822313626. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0822313626/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0822313626/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0822313626/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0822313626/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0822313626/nosub04-21/ Amazon.fr]</small> or Duke University Press. December 1993, Paperback, 304 pages, Language: English, ISBN: 0822313952. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0822313952/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0822313952/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0822313952/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0822313952/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0822313952/nosub04-21/ Amazon.fr].</small><br />
<br />
<br />
==1992==<br />
<!-- *[[Enjoy Your Symptom|Enjoy Your Symptom! Jacques Lacan In Hollywood and Out]], London; New York: Routledge, 1992. --><br />
<br />
* [[Everything You Always Wanted Yo Know About Lacan (But Were Afraid To Ask Hitchcock)]]. [[Slavoj Žižek]], Editor. London; New York: Verso, 1992. Paperback, 279 pages, Language: English, ISBN: 0860915921. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0860915921/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0860915921/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0860915921/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0860915921/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0860915921/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[Looking Awry: An Introduction to Jacques Lacan through Popular Culture]]'''''. Cambridge, Mass.: The MIT Press. September 8, 1992, Reprint edition, Paperback, 188 pages, Language: English, ISBN: 026274015X. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/026274015X/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/026274015X/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/026274015X/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/026274015X/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/026274015X/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[Looking Awry: An Introduction to Jacques Lacan through Popular Culture]]'''''. Cambridge, Mass.: The MIT Press. 1992. Paperback, ASIN: B000KXS75W. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/B000KXS75W/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/B000KXS75W/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/B000KXS75W/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/B000KXS75W/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/B000KXS75W/nosub04-21/ Amazon.fr].</small><br />
<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[For They Know Not What They Do: Enjoyment as a Political Factor]]'''''. London; New York: Verso. October 7, 2002, 2nd edition, Paperback, 320 pages, Language: English, ISBN: 185984460X. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/185984460X/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/185984460X/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/185984460X/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/185984460X/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/185984460X/nosub04-21/ Amazon.fr].</small><br />
<br />
<!--<br />
==1991==<br />
--><br />
<br />
==1989==<br />
* [[Slavoj Žižek|Zizek, Slavoj]]. '''''[[The Sublime Object of Ideology|The Sublime Object of Ideology (Phronesis)]]'''''. London; New York: Verso Books, December 1989, Hardcover, 240 pages, Language: English, ISBN: 0860912566. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0860912566/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0860912566/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0860912566/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0860912566/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0860912566/nosub04-21/ Amazon.fr]</small> or Verso Books. December 1989, Paperback, 336 pages, Language: English, ISBN: 0860919714. <small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0860919714/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0860919714/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0860919714/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0860919714/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0860919714/nosub04-21/ Amazon.fr].</small><br />
<br />
{{CBBSZ}}</div>Kanaloahttps://nosubject.com/index.php?title=Z-man&diff=40766Z-man2011-03-08T18:23:34Z<p>Kanaloa: Reverted edits by Mariborchan (talk) to last revision by Riot Hero</p>
<hr />
<div>== [[Kid A In Alphabet Land]] ==<br />
<br />
[[Image:Kida_z.gif |right|frame]]<br />
'''Kid A In Alphabet Land Zaps Another Zuper Zero - The Zany Z-Man!'''<br />
<br />
Am I Your Illegitimate Spawn, Or Are You My Illegitimate Father? Who Gives A Shit? You Say That If I Truly Loved You, I Would Mutilate You - But That Is Your Desire, Not Mine, For I Was Never Your Disciple, And Will Not Take Your Discipline! If I've Imposed Upon You, It's Only Because You're An Impostor - You Know Nothing! You Cannot Separate Me From My Desire!<br />
[[Category:Kid A In Alphabet Land]]<br />
{{Footer Kid A}}</div>Kanaloahttps://nosubject.com/index.php?title=Project:Administrators&diff=40765Project:Administrators2011-03-08T18:20:24Z<p>Kanaloa: /* Admins */</p>
<hr />
<div>The admins are not (or needn't be) a cabal determining the direction of the project and the site's content. The main role of admins is simply to clean up vandalism, for which they have access to a set of tools that makes this quicker and easier, as well as technical support. In editorial matters there is no automatic superiority of admins.<br />
<br />
== Admins ==<br />
* [[User:RiotHero|RiotHero]]<br />
* [[Kanaloa]]<br />
<br />
== Moderators ==<br />
* [[User:Mark Olynciw|Mark Olynciw]]<br />
<br />
More moderators may be added, you can volunteer yourself, or recomend others here, requirements are:<br />
* a registered username<br />
* a clean "edit history" and/or history of talk.origins/IIDB posting<br />
<br />
==Nominations==<br />
<br />
===Recent changes patrol===</div>Kanaloahttps://nosubject.com/index.php?title=Real&diff=40763Real2011-03-08T17:34:54Z<p>Kanaloa: Hope this is correct...</p>
<hr />
<div>{{Top}}réel{{Bottom}}<br />
<br />
The "[[real]]" stands for what is neither [[symbolic]] nor [[imaginary]].<br />
<br />
It forms part of a subjects reality, however it is never truly known, it is mediated by the two orders of the Imaginary and the Symbolic, thus while it is present, the subject treats it as inherently Othered and alien. It is most notably discussed in Freudian theory as 'Das Ding'. This is furthered in Lacan who often cites these Uncanny objects as reminders of symbolic lack in the subjects identity formation.</div>Kanaloahttps://nosubject.com/index.php?title=User_talk:Kanaloa&diff=40756User talk:Kanaloa2011-03-08T13:34:49Z<p>Kanaloa: Created page with "You can talk to me here... ----"</p>
<hr />
<div>You can talk to me here...<br />
<br />
----</div>Kanaloahttps://nosubject.com/index.php?title=User:Kanaloa&diff=40755User:Kanaloa2011-03-08T13:33:33Z<p>Kanaloa: </p>
<hr />
<div>Can also be found on Uncyclopedia as User:Sycamore - I come form a comdey writing background on wikis.<br />
<br />
Currently studying for Honours, interested in mainly in Lacan and cultural theory. I watch too many films.</div>Kanaloahttps://nosubject.com/index.php?title=Jacques_Lacan:Biography&diff=40750Jacques Lacan:Biography2011-03-08T10:12:03Z<p>Kanaloa: /* 1952 */</p>
<hr />
<div>{{Jacques Lacan}}<br />
<small><br />
{{LACAN-YEARS}}<br />
</small><br />
<br />
=====1901=====<br />
* '''13 April''' <br />
: [[Jacques Lacan|Lacan]] was born in [[Paris]], the first child of prosperous, bourgeois parents, [[Alfred Lacan]] and [[Emilie Baudry]], a family of solid Catholic tradition.<br />
<!-- " [[Jacques Lacan|Lacan]] was born in [[Paris]] (France) (95 boulevard Beaumarchais), the first child (eldest son) of (prosperous, bourgeois parents) Alfred Lacan (1873–1960) and Emilie Baudry (1876–1948) (a middle-class Roman-Catholic family) (a family of solid Catholic tradition). --><br />
<!-- Lacan grew up in a well-off middle-class Catholic family in Montparnasse, Paris. --><br />
<!-- ==1902== --><br />
<!-- * 25 December - Birth of Lacan's brother Raymond (who dies two years later). --><br />
<!-- --><br />
<!-- ==1903==<br />
<!-- * 25 December - Birth of Lacan's sister Madeleine(-Marie. --><br />
<!-- --><br />
<!-- ==1904== --><br />
<!-- * Death of Raymond Lacan. --><br />
<!-- --><br />
<!-- ==1906== --><br />
<!-- * 16 November - Birth of Marie-Louise Blondin, Lacan’s first wife. --><br />
<br />
==1907==<br />
* [[Lacan]] enters the very select Collège Stanislas, a Marist college catering to the Parisian bourgeoisie, where he receives a solid primary and secondary education with a strong religious and traditionalist emphasis (1907-1919). He completes his studies in 1919.<br />
<!--- He attended a prestigious Catholic school, the Collège Stanislas, where he was recognized as a very bright pupil, although not exceptional. Lacan did however excel in religious studies and Latin. While at school he developed a lifelong passion for philosophy and in particular the work of Baruch Spinoza (1632-77), which was overridingly concerned with the idea of God's existence. --> <br />
<!-- * 25 December Birth of Marc-Marie, Lacan's second brother. --><br />
<br />
==1908==<br />
* '''1 November''' <br />
: Birth of [[Sylvia Maklès]], [[Lacan]]’s second wife.<br />
<!-- * 25 December birth of Marc-Marie, Marc-François, Lacan’s brother. --><br />
<br />
==1910==<br />
* [[Sigmund Freud|Freud]] establishes the [[International Psycho-Analytical Association]] ([[IPA]]).<br />
<br />
==1915==<br />
* During the war, [[Jacques Lacan|Alfred Lacan]] is drafted as a sergeant, and parts of the Collège Stanislas are converted into a hospital for wounded soldiers. [[Lacan]] starts reading [[Spinoza]].<br />
<br />
==1917==<br />
* [[Lacan]] is taught philosophy by Jean Baruzi, a remarkable Catholic thinker who wrote a dissertation on Saint John of the Cross.<br />
<br />
==1918==<br />
* Lacan loses his virginity and starts frequenting intellectual bookshops like Adrienne Monnier's Maison des amis des livres and Sylvia Beach's Shakespeare and Company at rue de l'Odéon. New interests in Dadaism and the avant-garde.<br />
<br />
<br />
==1919==<br />
* '''Autumn'''<br />
: [[Lacan]] finishes his secondary education at the Collège Stanislas. He decides to embark on a medical career and enters the Paris Medical Faculty.<br />
<!-- After leaving school Lacan went on to study medicine and specialized in psychiatry with a particular interest in psychosis.--><br />
<br />
==1920==<br />
* [[Lacan]] meets [[André Breton]] and becomes interested in the [[surrealism|surrealist movement]].<br />
<!-- acquaints himself with the Surrealist movement. --><br />
<br />
==1921==<br />
* Lacan is discharged from military service because of excessive thinness. In the following years he studies medicine in Paris.<br />
* '''7 December'''<br />
:[[Lacan]] attends the first public reading of ''[[Ulysses]]'' by [[James Joyce]] at Shakespeare and Co in Paris.<br />
<!-- hears the lecture on [[Joyce]]'s ''[[Ulysses]]'' by Valéry Larbaud with readings from the text, an event organized by La maison des amis des livres, and at which [[James Joyce]] is present. --><br />
<br />
==1925==<br />
* January 20 Madeleine, Lacan's sister, marries Jacques Houlon. Soon after, they move to Indochina.<br />
<br />
<br />
==1926== <br />
* '''4 November''' <br />
: The [[Société Psychanalytique de Paris]] ([[SPP]]), the first [[school|association]] of [[{{G}}|French]] [[psychoanalyst]]s.<br />
<!-- first [[French]] [[Freud]]ian [[school|society]], --><br />
<!-- * 4 November By a curious coincidence, it is the day of Lacan's first clinical presentation in front of Théophile Alajouanine and other doctors. Lacan co-authors his first paper with Alajouanine and Delafontaine on the Parinaud syndrome, published in the Revue neurologique. / Lacan conducts his first case-presentation, at the Société Neurologique in Paris. He publishes his first paper, co-authored with Th. Alajouanine and P. Delafontaine, in the Revue neurologique, based on the case presentation of 4 November. / Lacan's first collaborative publication appears in the Revue Neurologique. The Société Psychanalytique de Paris (SPP) is founded. --><br />
<br />
==1927==<br />
* [[Lacan]] begins his [[clinic]]al training in [[psychiatry]].<br />
<!-- Lacan begins his clinical training and then works in several psychiatric hospitals in Paris. Starts clinical training, works at Sainte-Anne's hospital in the second section of women and in the Clinic for Mental and Encephalic Diseases directed by Professor Henri Claude. A year later he works in the Special Infirmary Service where Clérambault had a practice. Up to 1932 Lacan was involved in the Societété Neurologique, the Société de Psychiatrie and the Société Clinique de Médecine mentale, he was fully integrated in the official circles of neurology and psychiatry. --><br />
<br />
==1927==<br />
<!-- * Clinical training at the Clinique des Maladies Mentales et de l’Encéphale, directed by Henri Claude (1869-1945), which is connected to L’Hôpital Sainte-Anne in Paris. Lacan meets Henri Ey (1900-1977). --><br />
* [[Clinic]]al [[training]] in [[psychiatry]] at the Clinique des maladies mentales et de l'encéphale, a service linked with the [[Sainte-Anne hospital]] in [[Paris]] and directed by [[Henri Claude]].<br />
<br />
==1928==<br />
* [[Lacan]] begins [[clinical]] [[training]] at Paris Police Special Infirmary for the Insane ([[L’Infirmerie Spéciale de la Préfecture de Police]]), under the supervision of [[Gaëtan Gatian de Clérambault]], whose unconventional style of teaching will exert a lasting influence on [[Lacan]].<br />
<!-- * [[Lacan]] studies under [[Gaëtan Gatian de Clérambault]] (1872-1934) at the special infirmary for the insane attached to the Police Préfecture. --><br />
* [[Lacan]] becomes engaged to [[Marie-Thérèse Bergerot]], to whom he will dedicate his [[{{Y}}|1932]] [[doctoral thesis]].<br />
<!-- with a line of thanks in Greek, the other dedicatee being his brother --><br />
<!-- Marriage of Georges Bataille (1897-1962) and Sylvia Maklès. --><br />
<!-- * Lacan co-authors with M. Trénel an article on “Abasia in a case of war trauma” in the Revue neurologique. He publishes with J. Lévy-Valensi and M. Meignant a paper on “hallucinatory delirium.” Altogether, between 1928 and 1930, he co-authors five more neurological studies based on psychiatric cases. --><br />
<br />
==1929==<br />
* Clinical training at L’Hôpital Henri Rousselle, also connected to Sainte-Anne Hospital in Paris. (1929-1931)<br />
<!-- * Lacan's brother, Marc-François, joins the Benedictines. * Lacan’s brother enters the Benedictine Order and moves to the abbey of Hautecombe in the French Alps, adopting the new name of Marc-François on 8 September 1931, when he takes his monastic vows. * In spite of Lacan's disapproval, his brother enters the Benedictine order at the abbey of Hautecombe on the Lake Bourget. He takes his vows on 8 September 1931, and changes his first name to Marc-François. --><br />
<br />
==1930==<br />
<!-- * Lacan publishes his first non-collaborative article in Annales Médico-Psychologiques. / First non-collaborative paper in Annales médico-psychologiques. --><br />
<!-- * 10 June birth of Laurence Bataille, daughter of Georges Bataille and Sylvia Maklès. --><br />
* '''July''' <br />
: Arranges to meet [[Salvador Dalí]]<br />
<!-- who has published “The rotten donkey” in July 1930. His poetic praise of paranoia has attracted Lacan's attention. Lacan and Salvador Dalí remain friends all their lives. Friendship with the novelist Pierre Drieu La Rochelle. From 1929 to 1933 Lacan is the lover of Olesia Sienkiewicz, Drieu's estranged second wife. / August–September Lacan takes a two-month training course at the Burgh ölzli clinic in Z ürich. /August-September work placement at the Burghölzli clinic in Zürich. --><br />
<br />
==1931==<br />
<!-- * [[Lacan]] becomes increasingly interested in [[surrealism]] and meets [[Salvador Dalí]]. --><br />
* '''18 June'''<br />
: [[Lacan]] examines [[Marguerite Pantaine-Anzieu]], who is admitted to [[Sainte-Anne hospital]] after an attempt to assassinate the actress [[Huguette Duflos]]. [[Lacan]]’s investigation of the case constitutes the central part of his [[doctoral thesis]] ("[[Le Cas Aimée]]"). [[Lacan]] calls her [[Aimée]] and makes her case the cornerstone of his [[doctoral dissertation]].<br />
<!-- * Lacan presents some of his hypotheses at the Evolution Psychiatrique and publishes the following year in the Revue française de psychanalyse his translation of Freud's "On Some Neurotic Mechanisms in Jealousy, Paranoia and Homosexuality." Receives a diploma as a forensic psychiatrist. He publishes ''Structure des psychoses paranoïaques'', Semaine des Hôpitaux de Paris, 7 July 1931. --><br />
<br />
==1932==<br />
* Lacan receives his doctorate in psychiatry with a thesis on the relationship of paranoia to personality structure. This attracts considerable interest in surrealist circles. His interests in paranoia, language, phantasy and symptoms, the main concerns of the surrealists, bring him close to them. The main idea in the first period of Lacan's work, 1932-48, is the domination of the human being by the image.<br />
* Lacan publishes his doctoral dissertation (On paranoiac psychosis in its relations to the personality) and sends a copy to Freud. Freud acknowledges receipt by postcard.<br />
* Awarded doctorate for his thesis: ''De la psychose paranoïaque dans ses rapports avec la personalité'', Paris: Le Français, 1932. Later though (1975) he will state that paranoid psychosis and personality are the same thing. One name stands out by its absence from the list of dedication: that of Clérambault. It was because of their differences that Lacan failed his ''agrégation''. At that time Lacan declares that in his thesis he was against "mental automatism," Clérambault's theory.<br />
* Lacan translates Freud’s paper ‘Some Neurotic Mechanisms in Jealousy, Paranoia and Homosexuality’ (1922b[1921]).<br />
* June Lacan starts his analysis with Rudolph Loewenstein (1898-1976).<br />
* November Lacan obtains his doctor’s title with a thesis on paranoia. His dissertation is published by Le François and Lacan sends a copy to Freud, who acknowledges receipt by postcard.<br />
* Publication of Lacan's translation of Freud's “Some neurotic mechanisms in jealousy, paranoia and homosexuality” for the Revue française de psychanalyse. June Lacan begins his analysis with Rudolph Loewenstein. November Lacan defends his thesis on paranoia, published as De la psychose paranoïaque dans ses rapports avec la personnalité (Paris: Le François, 1932).<br />
* September 7 - Date of the medical thesis presented by Jacques Lacan De la psychose paranoïaque dans ses rapports à la personnalité (Of paranoid psychosis in its relationship to personality) (France)<br />
<br />
<br />
==1933==<br />
* Lacan publishes (two) articles in the surrealist journal ''Minotaure''. [[Alexandre Kojève]] begins lecturing on [[Hegel]]'s [[Phenomenology of Spirit]] at the [[Ecole des Hautes Études]]. [[Lacan]] attends these lectures regularly over the following years.<br />
<!-- * Because of his thesis he becomes a specialist in [[paranoia]]. The richness of his text and the multiplicity of its aspects appealed to very different circles, especially the analysis of the case of Aimée make him famous with the Surrealists. Between this year and 1939, he takes Kojève's course at the Ecole Pratique des Hautes Etudes, an "Introduction to the reading of Hegel." He publishes ''Motifs du crime paranoïque: le crime des soeurs Papin''. Minotaure 3/4. --><br />
<!-- * [[Lacan]] falls in love with [[Marie-Louise Blondin]]. --><br />
* '''October'''<br />
:[[Lacan]] starts attending the seminar on Hegel’s Phenomenology of Spirit by Alexandre Kojève (1902-1968) at the Ecole Pratique des Hautes Etudes, where he meets Georges Bataille and Raymond Queneau (1903-1976).<br />
<!-- * Lacan publishes a sonnet, “Hiatus Irrationalis, ” in Le Phare de Neuilly 3/4. He meets Marie-Louise Blondin, the sister of his friend Sylvain Blondin. October Lacan attends Alexander Kojève's seminar on Hegel's Phenomenology of Spirit at the Ecole pratique des hautes études. There he meets Georges Bataille and Raymond Queneau, both of whom will remain friends. He publishes “The problem of style and the psychiatric conception of paranoiac forms of experience” and “Motivations of paranoid crime: the crime of the Papin sisters” in the Surrealist journal Le Minotaure 1 and 3/4. --><br />
<br />
==1934== <br />
<!-- * [[Georges Bataille]] and [[Sylvia Maklès]] separate. --><br />
* '''29 January'''<br />
:[[Lacan]] marries [[Marie-Louise Blondin]]. <br />
* '''November'''<br />
:[[Lacan]] becomes a candidate member (''membre adhérent'') of the [[Société psychanalytique de Paris]] ([[SPP]]).<br />
<!-- He marries Marie-Louise Blondin in January, who gives birth to their first child, Caroline, the same month. * He is appointed doctor of the Asiles, and marries Marie-Louise Blondin, mother of Caroline, Thibaut and Sibylle. While in analysis with Rudolph Loewenstein, Lacan becomes a member of La Société Psychoanalytique de Paris (SPP). * Lacan, who is already in analysis with Rudolph Loewenstein, joins the SPP as a candidate member. * Lacan enters analysis with Rudolph Lowewnstein and becomes an active member of the SeociEtE Psychanlytique de Paris (SPP). Loewenstein is one of the four training analysts of the S.P.P. His analysis ends in 1939 with Loewenstein's departure to the war. * [[Lacan]] sees his first private patient. * Lacan sees his first patient. --><br />
<br />
<br />
<!-- ==1935== --><br />
<!-- * Marc-François Lacan is ordained priest. --><br />
<br />
==1936==<br />
<!-- * Reads a major papers to the International Psychoanalytic Association (IPA) on the mirror-stage theory which remains unpublished (the version included in ''Escits'' dates from 1949). * 3 August Lacan attends the 14th Congress of the IPA at Marienbad (Máriánské Lézně, Czech Republic), where he presents ‘Le stade du miroir’. * 3 August Lacan attends the 14th congress of the International Psychoanalytic Association at Marienbad, where he presents his paper on the mirror stage. After ten minutes, he is brutally interrupted by Ernest Jones. Quite upset, Lacan leaves the conference. He will never submit his text for publication. --><br />
* '''3 August'''<br />
:[[Lacan]] presents his paper on the [[mirror stage]] to the fourteenth congress of the [[IPA]] at Marienbad. He sets up private practice as a psychoanalyst.<br />
<br />
<br />
==1937==<br />
* '''8 January'''<br />
: Birth of Caroline Marie Image Lacan, first child of [[Lacan]] and [[Marie-Louise Blondin]].<br />
<br />
==1938==<br />
<!-- * Lectures at the S.P.P. on De l'impulsion au complexe where he argues for a "primordial structural stage" called "stage of the fragmented body in the development of the ego." At this stage "pure drives" (''la pulsion à l'état pur'') would appear in states of "horror" inseparable from a "passive beatitude." To defend his thesis, he presents two cases of patients at length. He publishes ''La famille: Encyclopédie française'', Vol. 8.--><br />
* [[Lacan]] writes a long [[article on the family]] for the [[Encyclopédie française]]. Its final title is "[[Family complexes in the formation of the individual. An attempt at analysis of a function in psychology]]" ("[[Les Complexes familiaux dans la formation de l'individu. Essai d'analyse d'une function en psychologie]]'').<br />
<!-- AE, pp. 23–84 --><br />
<!-- * Writes a long text on the [[family]] for the [[Encyclopédie française]] commissioned by Henri Wallon (1879-1962) and Lucien Febvre (1878-1956). The essay, commissioned by Henri Wallon and Lucien Febvre, is found too dense and has to be rewritten several times. --><br />
* '''5 June'''<br />
: After [[Hitle]]r's annexation of [[Austria]], [[Freud]] leaves [[Vienna]] to settle in [[London]]; on his way to [[London]], [[Sigmund Freud]] stops in [[Paris]], where [[Marie Bonaparte]] organizes a party in his honor. [[Lacan]] does not attend.<br />
<!-- he passes through Paris, but Lacan decides not to attend the small gathering organised in Freud's honour. --><br />
* [[Lacan]] starts a relationship with [[Sylvia Maklès-Bataille]], who has separated from [[Georges Bataille]] in [[{{Y}}#1934|1934]]. <br />
* '''December'''<br />
: [[Lacan]] finishes his [[analysis]] with [[Loewenstein]] and becomes a full member (''membre titulaire'') of the [[Société psychanalytique de Paris]] ([[SPP]]).<br />
<!-- * [[Lacan]] is accepted as [[training]] [[analyst]] by the [[International Psychoanalytic Association]]. --><br />
<br />
==1939== <br />
* After Hitler's invasion of [[France]] the [[SPP]] ceases to function. During the war [[Lacan]] works at a military hospital in [[Paris]].<br />
* '''27 August'''<br />
:Birth of [[Thibaud Lacan]], second child of [[Lacan]] and [[Marie-Louise Blondin]].<br />
* '''23 September'''<br />
:Death of [[Sigmund Freud]] in London, at the age of eighty-three.<br />
<br />
==1939-45==<br />
*Second World War. THe SPP is decimated and the society effectively ceases to exist. Lacan works in a military hospital.<br />
<br />
<br />
==1940== <br />
* Works at Val-de-Grâce, the military hospital in Paris. During the German Occupation, he does not partake in any official activity. "For several years I have kept myself from expressing myself. The humiliation of our time under the subjugation of the enemies of human kind dissuaded me from speaking up, and following Fontenelle, I abandoned myself to the fantasy of having my hand full of truths so as to better close it on them." In "Propos sur la causalité psychique," from 1946 and published in ''Écrits''. <br />
* June installation of the Vichy regime. The SPP suspends all its activities.<br />
* 26 November birth of Sibylle Lacan, third child of Lacan and Marie-Louise Blondin.<br />
* June When the Vichy regime is put in place, the Société psychanalytique de Paris (despite some efforts at imitating the German Psychoanalytic Society) suspends all its activities.<br />
<br />
==1941== <br />
* '''3 July'''<br />
: [[Judith Lacan]], the daughter of [[Lacan]] and [[Sylvia Maklès-Bataille]], is born. [[Judith]] receives the surname [[Bataille]] because [[Lacan]] is still married to [[Marie-Louise]].<br />
<!-- [[Sylvia Bataille]], estranged wife of [[Georges Bataille]], gives birth to [[Judith]]. Though Judith is Lacan's daughter, she receives the surname Bataille because Lacan is still married to Marie-Louise. Marie-Louise now requests a divorce. --><br />
* '''15 December'''<br />
: [[Lacan]] and [[Marie-Louise Blondin]] are officially [[divorce]]d.<br />
<!-- In the Spring, Lacan Lacan moves to 5 rue de Lille in Paris, where his office will be located, where he will continue to see patients until his death. After his death, a commemorating plaque was put on the façade. --><br />
<br />
==1944==<br />
* Spring Lacan meets Jean-Paul Sartre (1905-1980), Pablo Picasso (1881-1973) and Maurice Merleau-Ponty (1908-1961). He becomes Picasso’s personal physician.<br />
* 14 February birth of Jacques-Alain Miller, Lacan’s future son-in-law.<br />
* Lacan meets Jean-Paul Sartre, Maurice Merleau-Ponty and Pablo Picasso. He will remain very close to Merleau-Ponty.<br />
<br />
<br />
==1945== <br />
* After the liberation of France, the SPP recommences meetings. Lacan travels to England where he spends five weeks studying the situation of psychiatry during the war years. His<br />
separation from Marie-Louise is formally announced.<br />
* September Lacan travels to England, where he studies the practice of British psychiatry during the war.<br />
* September Lacan travels to England, where he stays five weeks to study the practice of British psychiatry during the war. He meets W. R. Bion and is very impressed by him. Two years later, writing about this meeting, Lacan will praise the heroism of the British people during the war.<br />
<br />
<br />
==1946==<br />
:The [[Société psychanalytique de Paris]] ([[SPP]]) resumes its activities. <br />
;9 August<br />
:[[Sylvia Maklès]] and [[Georges Bataille]] are officially divorced.<br />
<!--<br />
* 9 August divorce of Sylvia Maklès and Georges Bataille.<br />
--><br />
<br />
==1947== <br />
* Lacan publishes a report of his visit to England.<br />
* In 1946, the S.P.P. resumes its activities and Lacan, with Nacht and Lagache, takes charge of training analyses and supervisory controls and plays an important theoretical and institutional role. After visiting London in 1945 he publishes ''La Psychiatrique anglaise et la guerre, in Evolution psychiatrique''.<br />
<br />
<br />
==1948==<br />
*In the seocnd period of Lacan's work the function of the image is subordinated and the dominant field of knledge in his thinking is linguistics.<br />
* Lacan becomes a member of the Teaching Committee (Commission de l’Enseignement) of the SPP.<br />
* 21 November Death of Lacan’s mother. <br />
* Lacan becomes a member of the teaching committee of the Société psychanalytique de Paris. 21 November Death of Lacan's mother.<br />
<br />
<br />
==1949== <br />
* Lacan presents another paper on the mirror stage to the sixteenth IPA congress in Zurich.<br />
* Lacan meets Claude Lévi-Strauss.<br />
* 17 July Lacan attends the 16th Congress of the IPA in Zürich, where he presents another paper on the mirror-stage.<br />
* Lacan meets Claude Lévi-Strauss. Beginning of a long friendship. <br />
* 17 July Lacan attends the 16th congress of the International Psychoanalytic Association in Z ürich. He presents the second version of his paper on the mirror stage (E/S, pp. 1–7). In a climate of ideological war between the British Kleinians and the American “Anna-Freudians” (a clear majority), the French second generation, following the philosophy of Marie Bonaparte, tries to occupy a different space. Dissident luminaries include Daniel Lagache, Sacha Nacht, and Lacan, often assisted by his friend Françoise Dolto. Lacan dominates the French group and gathers around him brilliant theoreticians such as Wladimir Granoff, Serge Leclaire, and François Perrier. He gives a seminar on Freud's Dora case.<br />
<br />
<br />
<br />
==1951==<br />
* Lacan begins giving weekly seminars in Sylvia Bataille's apartment at 3 rue de Lille. At this time, Lacan is vice-president of the SPP. In response to Lacan's practice of using sessions of variable duration, the SPP's commission on instruction demands that he regularise his practice. Lacan promises to do so, but continues to vary the time of the sessions.<br />
*The SPP's Training COmmission begins to raise the issue of Lacan's use of 'short sessions' in his analyses. By 1951 Lacan is writing about the Imaginary, SYmbolic and the Real.<br />
* The S.P.P. begins to raise the issue of Lacan's short sessions, as opposed to the standard analytical hour. Lacan argues that his technique accelerates analysis. The underlying logic is that if the unconscious itself is timeless, it makes no sense to insist upon standard sessions. Lacan defends his use of short sessions a year later in ''La psychanalyse, dialectique?'', unpublished.<br />
* Lacan introduces sessions of variable length in his practice; this worries the other members of the SPP. During the following years he regularly explains his position without managing to convince his colleagues. Meanwhile, he gives a seminar on Freud’s Dora-case at his house, and acquires a splendid summer-house at Guitrancourt, some 50 miles to the west of Paris.<br />
* 2 May ‘Some Reflections on the Ego’, lecture at the British Psychoanalytic Society.<br />
* Lacan introduces psychoanalytical sessions of variable length in his practice, a technical innovation which is condemned as soon as it becomes known to the other members of the Société psychanalytique de Paris. He begins to give weekly seminars at 3 rue de Lille. <br />
* 2 May Lacan reads “Some reflections on the ego” to the members of the British Psycho-Analytical Society. This will be his first publication in English in the International Journal of Psychoanalysis (1953).<br />
<br />
<br />
==1951==<br />
* Seminar on Freud’s case of the Wolf Man.<br />
* Lacan gives a seminar on Freud's Wolf-Man case.<br />
<br />
<br />
==1952==<br />
* The SPP, the Paris society, moves ahead on its plan to start a separate training instiute. Lacan takes a strong exception to Nacht's concept of psychoanalysis as a discipline within neurobiology.<br />
* During this period of crisis at the S.P.P. (1951-52), the responsability for the report on the 1953 conference in Rome "Fonction et champ de la parole et du langage" is assigned to Lacan. At the time he is considered to be the most productive and original theoretician of the group, all the more so because he always uses the classical terms of the Freudian othodoxy when speaking within the S.P.P.<br />
* Summer Sacha Nacht (1901-1977), president of the SPP, presents his views on the organization of a new training institute (Institut de Psychanalyse).<br />
* December Nacht resigns as director of the Institute, and Lacan is elected new director ad interim.<br />
* Sacha Nacht, then president of the Société psychanalytique de Paris, proposes that a new training institute be established. He resigns as director of the institute in December and Lacan is elected interim director.<br />
<br />
<br />
===1952===<br />
* Seminar on Freud’s case of the Rat Man.<br />
* Lacan gives a seminar on Freud's Rat-Man case.<br />
<br />
==1953== <br />
<br />
* 20 January Lacan is elected president of the Société psychanalytique de Paris. <br />
* 16 June Lacan resigns as president of the Société psychanalytique de Paris. Creation of the Société française de psychanalyse (SFP) by Daniel Lagache, Françoise Dolto, and Juliette Boutonnier. Soon after, Lacan joins the SFP. <br />
* July The members of the SFP learn that they have been excluded from the International Psycho-Analytical Association. Introduced by Lagache, Lacan gives the opening lecture at the SFP on the three registers of the Imaginary, the Symbolic, and the Real. <br />
<br />
<br />
<br />
* There is a [[split]] in the [[SPP]] over the question of [[lay analysis]]. [[Lacan]] resigns his membership of the [[SPP]] and joins the [[Societe Francaise de Psychanalyse]] ([[SFP]]).<br />
<br />
<br />
<br />
*Delivers the important paper "the function of language in psychoanalyse." Often called the "Rome report," this is the founding statement of the view that psychoanalysis is a theory of the speaking subject. Psychoanalysis is now increasingly seen as a linguistic science in close touch with structural anthropology and mathematics.<br />
<br />
<br />
In June Daniel Lagache, Juliette Favez-Boutonier and Françoise Dolto resign from the SPP to found the Société Française de Psychanalyse (SFP). Soon after, Lacan resigns from the SPP and joins the SFP.<br />
* Lacan opens the inaugural meeting of the SFP on the 8 July, where he delivers a lecture on 'the symbolic, the imaginary and the real'.<br />
* He is informed by letter that his membership of the IPA<br />
has lapsed as a result of his resignation from the SPP. In September<br />
Lacan attends the sixteenth Conference of Psychoanalysts of the Romance Languages in Rome; the paper he writes for the occasion ('The function and field of speech and language in psychoanalysis') is too long to be read aloud and is distributed to participants instead.<br />
<br />
<br />
* In his project for the statutes of the S.P.P. Lacan organizes the curriculum around four types of seminars: commentaries of the official texts (particularly Freud's), courses on controlled technique, clinical and phenomenological critique, and child analysis. A large amount of freedom of choice is left to students in training. In January Lacan is elected President of the S.P.P. Six months later he resigns to join the Société Française de Psychanalyse (S.F.P.) with D. Lagache, F. Dolto, J. Favez-Boutonier among others. (At S.F.P.'s first meeting, Lacan lectures on "Le Symbolique, l'Imaginaire et le Réel"). Nevertheless the S.F.P. is allowed to be present in Rome where Lacan delivers his report: "Fonction et champ de la parole et du langage," discourse in which, for once, remarks Lagache with humor, "he is in no way Mallarmean." On July 17 he marries Sylvia Maklès, mother of Judith. That Fall Lacan starts his seminars at the Hôpital Sainte-Anne.<br />
* ''The Neurotic's Individual Myth: Psychoanalytic Quarterly'', 1979.<br />
* 20 January Lacan is elected president of the SPP, and Nacht regains control of the Institute.<br />
* 16 June Lacan resigns as president of the SPP. Creation of the Société Française de Psychanalyse (SFP) by Daniel Lagache (1903-1972), Françoise Dolto (1908-1988) and Juliette Favez-Boutonnier (1903-1994); Lacan joins soon after.<br />
* July the members of the SFP are informed that they do not belong to the IPA anymore.<br />
* 8 July Lacan gives the opening lecture at the SFP on the symbolic, the imaginary and the real.<br />
<br />
<br />
;17 July, 1953<br />
: [[Lacan]] and [[Sylvia Maklès]] are [[Jacques Lacan:Family|married]]. <br />
<!--<br />
* 17 July marriage of Lacan and Sylvia Maklès.<br />
* 17 July Lacan and Sylvia Maklès are married. <br />
: [[Lacan]] marries Sylvia Bataille and becomes president of the SPP. <br />
--><br />
<br />
;November, 1953<br />
: [[Lacan]] begins his [[Seminar|first public seminar]] ([[Seminar I|on Freud's papers on technique]]) in the [[Hôpital Sainte-Anne]]. These [[seminars]], which will continue for twenty-seven years, soon become the principal platform for [[Lacan]]'s teaching.<br />
<!--<br />
* In November [[Lacan]] begins his first public seminar in the Hôpital Sainte-Anne. These seminars, which will continue for twenty-seven years, soon become the principal platform for Lacan's teaching.<br />
* [[Lacan]] holds his [[Seminar|first public seminar]] ([[Seminar I|on Freud's papers on technique]]). These [[seminars]] continue for twenty-six years.<br />
* 18 November Lacan starts his first public seminar at Sainte-Anne Hospital with a series of lectures on Freud’s papers on technique. The public seminars will be held until June 1980. Simultaneously, Lacan conducts weekly clinical presentations at Sainte-Anne Hospital.<br />
* 18 November Lacan starts his public seminar at Sainte-Anne hospital with a close reading of Freud's papers on technique (later S I). He also conducts weekly clinical presentations of patients.<br />
--><br />
<br />
<br />
;26 September, 1953<br />
: Following the 16th Conference of Romance Language Psychoanalysts, [[Lacan]] delivers his "[[Rome Discourse]]" ("[[Rome Report]]"): "[[The Function and Field of Speech and Language in Psychoanalysis]]" ([[France]]).<br />
<!--<br />
* 26 September Lacan delivers his ‘Rome Discourse’, ‘The Function and Field of Speech and Language in Psychoanalysis’.<br />
* September 26-27 - Following the 16th Conference of Romance Language Psychoanalysts, Jacques Lacan gives his "Rome Report": "Function and Range of Speech and Language in Psychoanalysis" (France)<br />
* 26 September In his “Rome discourse, ” Lacan presents “Function and field of speech and language in psychoanalysis” (E/S, pp. 30–113, original talk in AE, pp. 133–64), a veritable manifesto. In this pyrotechnical display showing all the facets of his culture, Lacan introduces the doctrine of the signifier. Among many crucial theoretical pronouncements, the “Rome discourse” justifies the practice of the variable-length session. Françoise Dolto speaks after Lacan and Lagache and expresses her support for the new movement. <br />
--><br />
<br />
==1954==<br />
* The IPA refuses the SFP's request for affiliation. Heinz Hartmann intimates in a letter to Daniel Lagache that Lacan's presence in the SFP is the main reason for this refusal.<br />
* The positive reception of the expression "the return to Freud" and of his report and discourse in Rome give Lacan the will to reelaborate all the analytical concepts. His critique of analytic literature and practice spares almost nobody. Lacan returns to Freud yet his return is a re-reading in relation with contemporary philosophy, linguistics, ethnology, biology and topology. At Sainte-Anne he helds his seminars every Wednesday and presents cases of patients on Fridays.<br />
* ''Le séminaire, Livre I: Les écrits techniques de Freud'', Paris: Seuil, 1975; ''The Seminar, Book I: Freud's Papers on Technique'', 1953 - 54, New York: Norton, 1988.<br />
* Lacan visits Carl Gustav Jung (1875-1961) at his home in Küssnacht (Switzerland).<br />
* Lacan visits Carl Gustav Jung in K üssnacht near Z ürich. Jung tells Lacan how Freud had declared that he and Jung were “bringing the plague” to America when they reached New York in 1909, an anecdote subsequently often repeated by Lacan.<br />
<br />
<br />
==1955==<br />
* Attacks the work of eog-psychologists (Hartman, Kris, Loewenstein and others)<br />
* Lacan will remain at Sainte-Anne till 1963. The first ten Seminars elaborate fundamental notions about psychoanalytic technique, the essential concepts of psychoanalysis, and even its ethics. Students give presentations yet it is the Tuesday night conferences that fed Lacan's commentaries on Wednesdays.<br />
* ''Le séminaire, Livre II: Le moi dans la téorie de Freud et dans la technique de la psychanalyse'', Paris: Seuil, 1978; ''The Seminar, Book II: The Ego in Freud's Theory and in the Technique of Psychoanalysis, 1954 - 55'', New York: Norton, 1988.<br />
* Easter Lacan visits Martin Heidegger (1889-1976) in Freiburg (Germany). <br />
* July the IPA rejects the SFP’s request for affiliation.<br />
* August-September Lacan entertains Heidegger and his wife at his summer-house.<br />
* Easter Accompanied by his analysand Jean Beaufret, a disciple and translator of Heidegger, Lacan pays a visit to Martin Heidegger in Freiburg and Beaufret acts as an interpreter between the two thinkers.<br />
* July The International Psycho-Analytical Association rejects the SFP's petition for affiliation. <br />
* September At the occasion of the Cerisy conference devoted to the work of Heidegger, Lacan invites the German philosopher and his wife to spend a few days in his country house at Guitrancourt. <br />
* 7 November Lacan reads “The Freudian Thing, or the meaning of the return to Freud in psychoanalysis” at the Neuro-psychiatric clinic of Vienna (E, pp. 401–36).<br />
<br />
<br />
==1956== <br />
* The SFP renews its request for IPA affiliation, which is again refused. Lacan again appears to be the main sticking-point.<br />
* "The flexibility of the S.F.P. increases Lacan's audience. Celebrities are attracted to his seminars (Hyppolite's analysis of Freud's article on Dénégation, given during the first seminar, is a well-known example). Koyré on Plato, Lévi-Strauss, Merleau-Ponty, Griaule, the ethnologist, Benvéniste among others attend his courses.<br />
* "Fetishism: The Symbolic, The Real and The Imaginary" (in collaboration with W. Granoff), in S. Lorand and M. Balint, eds.,''Perversions: Psychodynamics and Therapy'', New York: Random House, 1956.<br />
* ''Le séminaire, Livre III: Les psychoses'', Paris: Seuil, 1981; ''The Seminar, Book III: The Psychoses, 1955 - 56'', New York: Norton, 1993.<br />
* Winter first issue of the journal La Psychanalyse, containing Lacan’s ‘Rome Discourse’ and his translation of Heidegger’s ‘Logos’ (1951).<br />
* Winter Publication of the first issue of La Psychanalyse with Lacan's “Rome discourse” and his translation of the first part of Heidegger's essay “Logos, ” a commentary on Heraclitus' fragment 50.<br />
<br />
<br />
==1957==<br />
* During this period Lacan writes, on the basis of his seminars, conferences and addreses in colloquia, the major texts that are found in Écrits in 1966. He publishes in a variety of journals, notably in L'Evolution Psychiatrique, which takes no account of the S.P.P. / S.F.P. conflict and Bulletin de la Société de Philosphie. J.B. Pontalis, Lacan's student, publishes with his consent the accounts of Seminars IV, V and VI in ''Bulletin de Psychanalyse''. — ''Le séminaire, Livre IV: La relation d'objet et les structures freudiennes'', Paris: Seuil, 1994.<br />
* 9 May Lacan presents “The agency of the letter in the unconscious; or, Reason since Freud” (E/S, pp. 146–78) to a group of philosophy students at the Sorbonne, later published in La Psychanalyse (1958). Less Heideggerian and more linguistic, the paper sketches a rhetoric of the unconscious based on the relationship between signifier and signified and generates the algorithms of metaphor and metonymy corresponding to Freud's condensation and displacement.<br />
<br />
<br />
==1958==<br />
* In the S.P.P. executive board, positions and titles are exchanged with perfect regularity until Serge Leclaire becomes secretary and then president. Yet Lacan emerges, if not the only thinker of the group, at least as the one who has the largest audience and the most audacity, especially since his practice of short sessions secures him the greatest number of analysts-in-training. A Lacan group begins to organize itself, identifiable by its language and its modes of intevention in discussions.<br />
* ''[[Seminar V|Le séminaire, Livre V: Les formations de l'inconscient]]'', Paris: Seuil, 1998.<br />
<!-- * Lacan presents in German "Die Bedeutung des Phallus" ("The signification of the phallus" in E/S, pp. 281–91) at the Max-Planck-Institut in Munich. --><br />
<br />
==1959== <br />
<!-- The first issue of ''La Psychanalyse'' from 1956 is entirely devoted to Lacan: it includes the Rome report and discourse with the discussions that followed with Lacan's response, the commentaries from Seminar I on Hyppolite's analysis of denegation and Lacan'S translation of Heidegger's ''Logos''. In a following issue Hesnard will comment on ''Wo es war, soll Ich werden'' that according to Lacan the "I" must come to the place where the "id" was: "là où était le 'ça' 'je' dois advenir." This opposes the S.P.P.'s translation: "the ego must drive out the id." --><br />
* '''July'''<br />
:The [[SFP]] renews its request for affiliation to the [[International Psycho-Analytical Association]] ([[IPA]]), which nominates a committee to investigate the issue.<br />
<!-- to evaluate the SFP's application. * Nomination of a committee of enquiry. --><br />
* ''[[Seminar VI|Le séminaire, Livre VI: Le désir et son interpretation]]'', unpublished.<br />
<br />
==1960==<br />
<!-- * In his ''Ethics'' Lacan defines the true ethical foundations of psychoanalysis and constructs an ethics for our time, an ethics that would prove to be equal to the tragedy of modern man and to the "discontent of civilization" (Freud). At the roots of the ethics is desire: analysis' only promise is austere, it is the entrance-into-the-I, ''l'entrée-en-Je''. "I must come to the place where the id was," where the analysand discovers, in its absolute nakedness, the truth of his desire. The end of psychoanalysis entails "the purification of desire." This text functions throughout the years as the background of Lacan's work. --><br />
* ''[[Seminar VII|Le séminaire, Livre VII: L'éthique de la psychanalyse]]'', Paris: Seuil, 1986. ''[[Seminar VII|The Seminar, Book VII: The Ethics of Psychoanalysis, 1959-60]]'', New York: Norton, 1992.<br />
<!-- * 15 October Death of Lacan’s father. --><br />
<br />
==1960==<br />
* In the third period of Lacan's work the key idea is that of the three 'orders', the Imagianry, Symbolic and the Real.<br />
* 15 October Death of Lacan's father. <br />
<br />
<br />
==1961== <br />
* The IPA committee arrives in Paris to interview members of the SFP and produces a report. On consideration of this report, the IPA rejects the SFP's application for affiliation as a member society and grants it instead 'study-group' status pending further investigation.<br />
* At the colloqium on dialectic organized by Jean Wahl at Royaumont the previous year, Lacan defends three assertions: psychoanalysis, insofar as it elaborates its theory from its praxis, must have a scientific status; the Freudian discoveries have radically changed the concepts of subject, of knowledge, and of desire; the analytic field is the only one from where it is possible to efficiently interrogate the insufficiencies of science and philosophy. This major intervention will appear in Écrits as "Subversion of the Subject and Dialectic of Desire in the Freudian Unconscious," where the subject of psychoanalysis is neither Hegel's absolute subject nor the abolished subject of science. It is a subject divided by the emergence of the signifier. As to the subject of the unconscious, it is impossible to know who speaks. It is "the pure subject of the enunciation," which the pronoun "I" indicates but does not signify. Yet the key concept is that of desire: "it is precisely because desire is articulated that it is not articulable in a signifyng chain."<br />
* ''Le séminaire, Livre VIII: Le transfert'', Paris: Seuil, 1991.<br />
* August the SFP is accepted as an IPA Study Group on the condition that Lacan and Dolto are progressively removed from their training positions.<br />
* August A progressive reintegration of the SFP within the International Psycho-Analytical Association is accepted on the condition that Françoise Dolto and Lacan be demoted from their positions as training analysts.<br />
<br />
<br />
==1962==<br />
* Meanwhile S.F.P. members want to be recognized by the I.P.A. At the Congress of Edinburgh in 1961, the I.P.A. committee recommends that the S.F.P. become a supervised study group of the I.P.A. Moreover, in a series of twenty requirements it asks the S.F.P. to ban Lacan (also Dolto and Bergé) from the analysts' training: the problem of the short sessions, which was already at stake during the first split, is back for discussion. Lacan did not "give in on his desire," and neither did the I.P.A. make concessions about its principles. He was not banned from psychoanalytic practice nor from teaching: he was denied the right to train analysts. Driven to choose between Lacan and affiliation with the I.P.A., Paris opts for the time being not to make any decision. Moreover, a motion is adopted by the Bureau of the S.F.P. stating that "any attempt to force the expulsion of one of its founder members would be discriminatory, and would offend against both the principles of scientific objectivity and the spirit of justice." Lacan and Dolto are elected president and vice-president.<br />
Later that year, Lacan is appointed ''chargé de cours'' at the ...cole Pratique des Hautes ...tudes (Paris) and a series director at ...ditions du Seuil. The series will be known as ''Le Champ freudien'': in time his Seminars and ...crits will be published in there.<br />
* ''Le séminaire, Livre IX: L'identification'', unpublished.<br />
<br />
<br />
<br />
==1963== <br />
* Expelled, finally, from the International Psychoanalytic Association Lacan foudns his own school, L'Ecole Freudienne de Paris (EFP). His audience begins to change; there are fewer psychiatrists and more philosophers, anthropologists, linguistics, mathematicians and literary critics. Gives Seminar on The Four Fundamental Concepts of Psychoanalysis.<br />
* The IPA committee conducts more interviews with SFP members and produces another report in which it recommends that the SFP be granted affiliation as a member society on condition<br />
that Lacan and two other analysts be removed from the list of training<br />
analysts. The report also stipulates that Lacan's training activity<br />
should be banned for ever, and that trainee analysts should be prevented<br />
from attending his seminar. Lacan will later refer to this as his<br />
'excommunication'. Lacan then resigns from the SFP.<br />
* In January, Serge Leclaire succeeds Lacan as president of the S.F.P. In May, envoys from the I.P.A visit Paris and meet with Leclaire. Not only they express doubts about Lacan's attitude towards Freud (he studies Freud's texts obsessionally, in the manner of medieval schoolar) they also claim that Lacan manipulates transference through the short session: he must be excluded from the training courses. At the Congress of Stockholm, in July, the I.P.A. votes an ultimatum: within three months Lacan's name has to be crossed off the list of didacticians. Everything is organized to reorient his students in training analysis towards others analysts, thanks to a committee supervised by the I.P.A. Two weeks before the expiration of the deadline fixed by the I.P.A. (October 31), Lagache, Granoff and Favez advance a motion calling for Lacan's name to be removed from the list of training analysts: the committee of didacticians of the S.F.P. gives up its courageous position of 1962. On November 19 a general meeting has to make a final decision on I.P.A.'s conditions regarding Lacan. Lacan then writes a letter to Leclaire announcing he will not attend the meeting because he can foresee the disavowal. Thus, on Novembre 19, the members' majority takes the position in favor of the ban. As a result of it Leclaire and Dolto resign from office. During the night Lacan learns the decision made at the meeting: he no longer is one of the didacticians. The next day, his seminar on "The Names-of-the-Father" is to start at Sainte-Anne: he announces its end. Fragments of it are published in ''L'excommunication''<br />
* ''Le séminaire, Livre X: L'angoisse'', Paris: Seuil, 2004.<br />
* August the IPA stipulates that the SFP will lose its status if Lacan continues to be involved in training matters.<br />
* 19 November a majority of SFP members decides to accept the IPA recommendation.<br />
* 20 November first and final session of Lacan’s seminar on ‘The Names-of-the-Father’.<br />
* April Lacan publishes “Kant with Sade” in Critique, one of his most important theoretical essays devoted to desire, the law, and perversion (E, pp. 765–90). <br />
* August 2 The International Psycho-Analytical Association reaffirms that the SFP will lose its affiliated status if Lacan remains as a training analyst. <br />
* 19 November The majority of the SFP analysts accept the International Psycho-Analytical Association's ultimatum. After ten years of teaching his seminar at Sainte-Anne, Lacan is obliged to stop. He holds a final session on “The names of the father” (T, pp. 80–95)<br />
<br />
<br />
==1964== <br />
* In January Lacan moves his public seminar to the École Normale Supérieure, and in June he founds his own organisation, the École Freudienne de Paris (EFP).<br />
* Lacanians form a Study Group on Psychoanalysis organized by Jean Clavreul, until Lacan officially founds L'Ecole Française de Psychanalyse. Soon it becomes L'Ecole Freudienne de Paris (E.F.P.). "I hereby found the Ecole Française de Psychanalyse, by myself, as alone as I have ever been in my relation to the psychoanalytic cause." The E.F.P. is organized on the basis of three sections: pure psychoanalysis (doctrine, training and supervision), applied psychoanalysis (the cure, casuistics, psychiatric information), and the Freudian field (commentaries on the psychoanalytic movement, articulation with related sciences, ethics of psychoanalysis).<br />
With Lévi-Strauss and Althusser's support, he is appointed lecturer at the Ecole Pratique des Hautes Etudes. He begins his new seminar on "The Four Fundamental Concepts of Psychoanalysis" in January in the Dussane room at the Ecole Normale Supérieure (in his first session he thanks the generosity of Fernand Braudel and Claude Lévi-Strauss).<br />
* ''Le séminaire, Livre XI: Les quatre concepts fondamentaux de la psychanalyse'', Paris: Seuil, 1973. ''The Seminar, Book XI: The Four Fundamental Concepts of Psychoanalysis'', New York: Norton, 1981.<br />
* After extensive legal proceedings, Judith adopts the name of her father.<br />
* January Lacan starts a seminar on the foundations of psychoanalysis at the Ecole Normale Supérieure (Rue d’Ulm, Paris), where he lectures under the auspices of the Ecole Pratique des Hautes Etudes, a post for which Claude Lévi-Strauss and Louis Althusser have intervened on his behalf.<br />
* 21 June Lacan founds the Ecole Freudienne de Paris (EFP).<br />
* October final issue (8) of La Psychanalyse.<br />
* January Lacan starts his seminar at the Ecole normale supérieure, rue d'Ulm, under the administrative control of the Ecole pratique des hautesétudes. Claude Lévi-Strauss and Louis Althusser have intervened on his behalf to secure the room. This seminar, devoted to the Four Fundamental Concepts of Psychoanalysis, finds a broader and more philosophical audience. <br />
* June Lacan founds the Ecole française de psychanalyse. His “Act of foundation” dramatizes his sense of heroic solitude (“I hereby found – as alone as I have always been in my relation to the psychoanalytic cause – the Ecole française de psychanalyse, whose direction, concerning which nothing at present prevents me from answering for, I shall undertake during the next four years to assure”). Three months later it changes its name to the Ecole freudienne de Paris. Lacan launches a new associative model for his school; study groups called “cartels, ” made up of four or five people, are constituted, including one person who reports on the progress of the group.<br />
* June 21 - Jacques Lacan founds theÉcole Française de Psychanalyse (French School of Psychoanalysis), which will be renamedÉcole freudienne de Paris (Freudian School of Paris) in September 1964<br />
<br />
<br />
==1965==<br />
* Having founded his own école, Lacan's renown increases considerably in his new settings at the rue d'Ulm. He keeps presenting cases of patients at Sainte-Anne; members of his école work and teach in Paris in hospitals such as Trousseau, Sainte-Anne and Les Enfants Malades; and others join universities or hospitals in the provinces (Strasbourg, Montpellier, Lille). In his seminars he explains his project to teach "the foundations of psychoanalysis" as well as his position within the psychoanalytic institution. His audience is made of analysts but also of young students in philosophy at the E.N.S., notably Jacques-Alain Miller, to whom Althusser assigns the reading of "all of Lacan" and who actually does it. It is him who asks Lacan the famous question: "Does your notion of the subject imply an ontology?"<br />
* ''Le séminaire, Livre XII: Problèmes cruciaux pour la psychanalyse'', unpublished.<br />
* 19 January dissolution of the SFP.<br />
* 19 January Dissolution of the SFP. <br />
* June Lacan arranges a meeting with Marguerite Duras after the publication of The Ravishing of Lol V. Stein, a novel that describes psychosis in terms similar to his. When they meet up late one night in a bar, he says to her enthusiastically, so as to congratulate her: “You don't know what you are saying!” <br />
<br />
<br />
==1966==<br />
* Publishes first book: ''Escrits''. The project of publishing Lacan's twenty-five annual semianrs is undertaken by his son-in-law and director of his school, Jacques-Alain Miller. There is increasing interest in his work in France and abroad.<br />
* Lacan wants to continue to train analysts, his first priority. Yet, at the same time, his teaching is adressed to the non analysts, and thus he raises these questions: Is psychoanalysis a science? Under what conditions is it a science? If it is-the "science of the unconscious" or a "conjectural science of the subject"-what can it, in turn, teach us about science? Cahiers pour l'Analyse, the journal of the Cercle d'Epistémologie at the E.N.S. is founded by Alain Grosrichard, Alain Badiou, Jean-Claude Milner, François Regnault and Jacques-Alain Miller among others. It publishes texts by Lacan in three of its issues that very year. In July Judith Lacan marries Jacques-Alain Miller.<br />
* '''November''' <br />
:''[[Écrits]]'', Paris: Seuil, 1966. [[Écrits: A Selection]], New York: Norton, 1977. The French version immediately became a best-seller and draws considerable public attention to the école far beyond the intelligentsia. Lacan sends a copy to Heidegger. Surprisingly, the thick (924 pages) book sells very well. <br />
* January first issue of the journal Cahiers pour I ‘analyse.<br />
* February-March Lacan presents six lectures in the US on the topic of ‘desire and demand’, organized by Roman Jakobson (1896-1982) (Columbia University, MIT, Harvard University, The University of Detroit, The University of Michigan, The University of Chicago).<br />
* 18-21 October Lacan attends an international symposium at the Johns Hopkins University in Baltimore, MD on ‘The Languages of Criticism and the Sciences of Man’, where he presents ‘Of Structure as an Inmixing of an Otherness Prerequisite to Any Subject Whatever’.<br />
* '''December'''<br />
:Marriage of [[Judith Miller|Judith Lacan]] and [[Jacques-Alain Miller]].<br />
<!-- * January First issue of the Cahiers pour l'analyse, a review produced by younger epistemologists of the Ecole normale supérieure who publish serious articles on Lacan's concepts. --><br />
* '''February–March'''<br />
:[[Lacan]] gives a series of lectures at six North American universities, including Columbia, Harvard, and MIT. <br />
<!-- * 18–21 October Lacan attends an international symposium entitled “The Languages of Criticism and the Sciences of Man” at Johns Hopkins University. He participates actively in the debate on Structuralism and presents his paper “Of structure as an inmixing of an Otherness prerequisite to any subject whatever.” In a text as dense as its title, Lacan quotes Frege and Russell, explaining that his motto that the unconscious is “structured as a language” is in fact a tautology, since “structured” and “as a language” are synonymous. He states memorably: “The best image to sum up the unconscious is Baltimore in the early morning.” --> <br />
* ''[[Seminar XIII|Le séminaire, Livre XIII: L'objet de la psychanalyse]]'', unpublished.<br />
<br />
==1967==<br />
<!-- * [[Lacan]] states in the ''[[Acte de Fondation]]'' that he shall undertake the direction of the école during the four years, "a direction about which nothing at present prevents me from answering." In fact Lacan remains its director until the dissolution in 1980. He divides the école into three sections: the section of pure psychoanalysis (training and elaboration of the theory, where members who have been analyzed but haven't become analysts can participate); the section for applied psychoanalysis (therapeutic and clinical, physicians who have neither completed nor started analysis are welcome); the section for taking inventory of the Freudian field (it concerns the critique of psychoanalytic literature and the analysis of the theoretical relations with related or affiliated sciences). To join the école, the candidate has to apply to an organized work-group: the [[cartel]]. --><br />
* "[[Proposition du 9 octobre 1967 sur le psychanalyste à l'Ecole]]," ''[[Scilicet]]'' 1.<br />
* ''[[Seminar XIV|Le séminaire, Livre XIV: La logique du fantasme]]'', unpublished<br />
* '''9 October'''<br />
:[[Lacan]] proposes the procedure of the [[pass]] as a means to verify the [[end of analysis]] and to recruit new [[analyst]]s of the [[school]].<br />
<!-- * 9 October Lacan launches the new procedure of the “pass” (la passe) as a final examination allowing one to become a training analyst in his school. * October 9 - Jacques Lacan proposes under the name "la passe" an enabling process adapted to the Freudian School of Paris (France). * Introduction of the highly controversial ''la passe'' which marks the transition from analysand to analyst. Lacan sees the decision to become na analyst as analogous to the act of becoming a poet. --><br />
<br />
==1968==<br />
* Student uprising in Paris, the 'May events'. <br />
<!-- * The novelty of the proposition of 1967 lies in the modification of access to the title of Analyst of the Ecole (A.E.), a rank superior to that of Member Analyst of the Ecole (A.M.E.). The analysts appointed as A.E. are those who have volunteered for the passe and have come victorious out of the trial. The ''passe'' consists of testifying, in front of two passeurs, to one's experience as an analysand and especially to the crucial moment of passage from the position of analysand to that of analyst. The ''passeurs'' are chosen by their analysts (generally analysts of the école) and should be at the same stage in their analytic experience as the passant. They listen to him and then, in turn, they testify to what thay have heard in front of a committee for approval composed of the director, Lacan, and of some A.E. This committee's function is to select the analysts of the école and to elaborate, after the selecting process, a "work of doctrine." --><br />
* '''Autumn'''<br />
:Publication of the first issue of ''[[Scilicet]]'', a journal whose motto is "You can know what the Ecole freudienne de Paris thinks" and in which all articles are unsigned except [[Lacan]]'s. <br />
<!-- The publication of the first issue of the official journal of the Freudian School, ''Scilicet''. --><br />
* '''December'''<br />
:The department of [[psychoanalysis]] is created at the [[University of Vincennes]] (Centre Experimental Universitaire de Vincennes) (later Paris VIII) with Serge Leclaire as its director.<br />
* ''[[Seminar XV|Le séminaire, Livre XV: L'acte psychanalytique]]'', unpublished.<br />
<!-- Serge Leclaire is appointed director of the department. --><br />
<br />
==1969==<br />
<!-- * The issue of the [[passe]] keeps invading the E.F.P.'s life. "Le quatrième groupe" is formed around those who resign from the E.F.P. disputing over Lacan's methods for the analysts' training and accreditation. Lacan takes a stand in the crisis of the university that follows May 1968: "If psychoanalysis cannot be articulated as a knowledge and taught as such, it has no place in the university, where it is only a matter of knowledge." The E.N.S. director, Flacelière, finds an excuse to tell Lacan that he is no longer welcome at the E.N.S. at the beginning of the academic year. Moreover, ''Cahiers pour l'Analyse'' has to stop its publication, but Vincennes appears as an alternative. Michel Foucault asks [[Lacan]] to create and direct at Vincennes the Department of Psychoanalysis. Lacan suggests that S. Leclaire, rather than himself, should undertake the project. Classes start in January. Thanks to Lévi-Strauss Lacan moves his seminars to the law school at the [[Panthéon]]. --><br />
* ''[[Seminar XVI|Le séminaire, Livre XVI: D'un Autre à l'autre]]'', unpublished. In there Lacan argues that "the Name-of-the-Father is a rift that remains wide open in my discourse, it is only known through an act of faith: there is no incarnation in the place of the Other."<br />
* '''January'''<br />
:lectures in the Department of Psychoanalysis commence.<br />
* '''March'''<br />
:the introduction of the pass provokes a schism within the [[EFP]], leading to the creation of the [[Organisation Psychanalytique de Langue Française]] ([[OPLF]]).<br />
* '''November'''<br />
:[[Lacan]] moves his seminar to the Faculté de Droit (Place du Panthéon) in Paris.<br />
*'''March'''<br />
:The introduction of the practice of the “[[pass]]” as a sort of final examination provokes a rebellion at the [[Ecole freudienne de Paris]] and a splinter group is created by Lacanian “barons” such as François Périer and Piera Aulagnier. <br />
* '''November'''<br />
:Having been forced to leave the Ecole normale supérieure, [[Lacan]] now holds his weekly seminar at the law faculty on the place du Panthéon. It draws even bigger crowds.<br />
<br />
==1970==<br />
<!-- * In his seminar ''L'envers de la psychanalyse'' Lacan establishes the four discourses: Master's, university's, hysteric's and the analyst's discourse. He discusses the Father of ''Totem and Taboo'' who is all love (or ''jouissance'') and whose murder generates the love of the dead Father, a figure to whom he opposes both the Father presiding over the first idealization and the Father who enters the discourse of the Master and who is castrated from the origin. "The death of the father is the key to supreme ''jouissance'', later identified with the mother as the aim to incest." Yet psychoanalysis is not constructed on the proposition'to sleep with the mother' but on the death of the father as primal jouissance. The real father is not the biological one but he who upholds "the Real as impossible." In "Radiophonie," ''Scilicet2/3'', Lacan argues that "if language is the condition of the unconscious, the unconscious is the condition of linguistics." Freud anticipated Saussure and the Prague Circle by sticking to the letter of the patient's word, to jokes, to slips, by bringing into light the importance of condensation and displacement in the production of dreams. The unconscious states that "the subject is not the one who knows what he says." Whoever articulates the unconscious must say that it is either that or nothing. --><br />
* ''[[Seminar XVII|Le séminaire, Livre XVII: L'envers de la psychanalyse]]'', Paris: Seuil, 1991.<br />
* '''September'''<br />
:Leclaire resigns as director of the Department of Psychoanalysis of Paris VIII, and is succeeded by Jean Clavreul.<br />
<!-- * September Leclaire resigns as head of the department of psychoanalysis of Paris VIII and Jean Clavreul replaces him. --><br />
<br />
==1971==<br />
<!-- * One novelty in Lacan's teaching is his return to the hysteric with Dora and ''la Belle Bouche erre'' (the Beautiful Mouth wanders and an allusion to the beautiful butcher's wife analyzed by Freud and carried on in ''La direction de la cure'' Three questions: the relation betwen ''jouissance'' and the desire for unfulfilled desire; the hysteric who 'makes the man' (or the Master) insofar as she constructs him as "a man prompted by the desire to know;" a new conception of the analytic treatment as a "hysterization of discourse." --><br />
* ''[[Seminar XVIII|Le séminaire, Livre XVIII: D'un discours qui ne serait pas du semblant]]'', unpublished.<br />
<br />
==1972==<br />
<!-- * As to Lacan "in psychoanalysis (as well as in the unconscious) man knows nothing of woman, and woman nothing of man. The pahallus epitomizes the point in myth where the sexual becomes the passion of the signifier." For him the structure is the body of the symbolic: "there is no sexual rapport, implies no sexual rapport that can be formulated in the structure." There is "no appropiate signifier to give substance to a formula of sexual rapport." --><br />
* '''9 February'''<br />
:[[Lacan]] introduces the [[Borromean knot]] during his [[seminar]], and starts pondering ways in which three interlocking circles can be tied together.<br />
* "''[[L'étourdit]]''" ''[[Scilicet]]'' 4.<br />
* ''[[Seminar XIX|Le séminaire, Livre XIX: ... ou pire]]'', unpublished.<br />
<br />
==1973==<br />
* In ''[[Encore]]'' [[Lacan]] argues that woman would only enter in the sexual rapport ''quoad matrem'' (as a mother) and man ''quoad castrationem'' (phallic ''[[jouissance]]''). Hence there is no real rapport and love as well as speech make up for his absence. And he adds:<br />
<br />
<blockquote>"There is woman only as excluded by the nature of words,...for man she is on the side of truth and man does not know what to do with it."</blockquote><br />
<br />
In ''[[Le savoir psychanalytique]]'' from 1972, Lacan argues: <br />
<blockquote>"I am not saying that speech exists because there is no sexual rapport. I am not saying either that there is no sexual rapport because speech is there. But there is no sexual rapport because speech functions on that level that analytic discourse reveals to be specific to speaking human beings. The importance, the preeminence of what makes sex a semblance, the semblance of men and women. Between man and love, there is woman; between man and woman, there is a world; betwen man and the world, there is a wall. What is at stake in a serious love relationship between a man and a woman is castration. Castration is the means of adaptation to survival."</blockquote><br />
* ''[[Seminar XX|Le séminaire, Livre XX: Encore, Paris: Seuil, 1975]]''. ''[[Seminar XX|The Seminar, Book XX: On Feminine Sexuality, the Limits of Love and Knowledge: Encore]]'', New York: Norton, 1998.<br />
* Publication of [[Seminar XI|Seminar XI, The Four Fundamental Concepts of Psychoanalysis]] in French, transcribed and edited by [[Jacques-Alain Miller]].<br />
* '''30 May'''<br />
:Death of [[Caroline Lacan-Roger]] in a road accident.<br />
* Publication of Seminar XI, the first of a series edited by [[Jacques-Alain Miller]], at Editions du Seuil. <br />
* '''March'''<br />
:Prodded by a growing number of feminists among his students, [[Lacan]] introduces in his seminar the "formulas of sexuation," which demonstrate that sexuality is not determined by biology, since another, so-called "feminine" position (i.e. not determined by the phallus) is also available to all speaking subjects next to the phallic law giving access to universality.<br />
<br />
==1974==<br />
* The [[University|Department]] of [[Psychoanalysis]] at [[Vincennes]], which opened after the "May events" of [[Jacques Lacan:Biography#1968|1968]], is reorganized and renamed ''[[Le Champ Freudien]]'' with [[Jacques Lacan|Lacan]] as scientific director and [[Jacques-Alain Miller|Miller]], his son-in-law, as president. <br />
<!-- There is a stress on the [[mathematics|mathematical]] [[formalization]] of [[psychoanalytic theory]]. --><br />
<!-- In ''Télévision'', Paris: Seuil, (the text is based on a broadcast on the ORTF produced by Benoît Jacquot) Lacan makes is famous statement: "I always speak the truth. Not the whole truth, because there's no way to say it all. Saying it all is materially impossible: words fail. Yet it is through this very impossibility that the truth holds to the real." ''Television'', New York: Norton, 1990. --><br />
* ''[[Télévision]]''<br />
* ''[[Seminar XXI| Le séminaire, Livre XXI: Les non-dupes errent]]''<br />
<!-- and Jacques-Alain Miller becomes its new director. --><br />
<!-- with Jacques-Alain Miller as its director. --><br />
<br />
==1975==<br />
* '''November'''-'''December'''<br />
:[[Lacan]] travels to the [[United States]] where he lectures at Columbia University (Auditorium, School of International Affairs, 1 December), general discussion at Yale University (Kanzer Seminar and Law School Auditorium, 24-25 November) followed by another general discussion at the Massachusetts Institute of Technology (2 December).<br />
* First issue of the journal ''[[Ornicar?]]''. It publishes Lacanian articles and the texts of some [[seminars]]. <br />
* '''16 June'''<br />
:Invited by Jacques Aubert, [[Lacan]] gives the opening lecture at the 5th International James Joyce Symposium in Paris. He proposes the idea of "[[Joyce le sinthome]]." <br />
* ''[[Seminar XXII|Le séminaire, Livre XXII: R.S.I.]] in [[Ornicar?]]'' 2.<br />
<br />
==1976==<br />
<!-- * Lacan posits that the notion of structure does not allow to create a common field uniting linguistics, ethnology and psychoanalysis. Linguistics has no hold over the unconscious because "it leaves as a blank that which produces effects in the unconscious: the ''objet a'', the very focus of the analytical act, and of any act. "Only the discourse that is defined in the terms of psychoanalysis manifests the subject as other giving him the key to his division, whereas science, by making the subject a master, conceals him to the extent the the desire that gives way to him bars him from me without remedy." There is only one myth in Lacan's discourse: the Freudian Oedipus complex. --><br />
* ''[[Seminar XXIII|Le séminaire, Livre XXIII: Le sinthome]], in [[Ornicar?]]'' 6.<br />
<br />
==1977==<br />
* ''[[Seminar XXIV|Le séminaire, Livre XXIV: L'insu que sait de l'une bévue s'aile à mourre]], in [[Ornicar?]] 12/13''.<br />
* Publication in [[English]] of ''[[Ecrits: A Selection]]'' and [[Seminar XI|Seminar XI: The Four Fundamental Concepts of Psychoanalysis]] both translated by [[Alan Sheridan]]. [[Lacan]] writes a new preface for the English translation of [[Seminar XI]].<br />
<br />
==1978==<br />
* '''5 January'''<br />
:[[Jacques Lacan|Lacan]] unilaterally announces the dissolution of the ''[[Ecole Freudienne de Paris]]'' ([[EFP]]).<br />
* October [[Jacques Lacan|Lacan]] establishes the ''[[Cause freudienne]]''.<br />
* ''[[Seminar XXV|Le séminaire, Livre XXV: Le moment de conclure]]''<br />
<br />
<!-- * 12-15 July [[Jacques Lacan|Lacan]] presides the first international conference of the Fondation du Champ Freudien in Caracas. --><br />
<!-- * October creation of the Ecole de la Cause Freudienne (ECF). --><br />
<!-- * Autumn After a minor car accident, Lacan appears tired and is often silent for long periods of time even in his seminars, in which his discourse tends to be replaced by mute demonstrations of new twists on Borromean knots. --><br />
<br />
==1979==<br />
* '''February''' [[Jacques Lacan|Lacan]] creates the [[Fondation du Champ Freudien]] ([[Foundation of the Freudian Field]]).<br />
<!-- directed by [[Judith Miller]]. --><br />
* ''[[Seminar XXVI|Le séminaire, Livre XXVI: La topologie et le temps]]''<br />
<br />
==1980==<br />
<!-- * On January 9, Lacan announces the dissolution of the EFP in a letter addressed to members and published in ''Le Monde''. He asks those who wish to continue working with him to state their intentions in writing. He receives over one thousand letters within a week. On February 21, Lacan announces the founding of "''La Cause freudienne''." In July he attends an international conference in Caracas. "I have come here before launching my ''Cause freudienne''. It is up to you to be Lacanians if you wish; I am Freudian." * January Lacan dissolves the Ecole freudienne de Paris by a “Letter of Dissolution” mailed to all members and dated 5 January 1980. It presents Lacan as a “père sévère” (strict father) who can “persévérer” (persevere) alone. All the members of the school are invited to write a letter directly to him if they want to follow him in the creation of a new institution. He mentions the price Freud has “had to pay for having permitted the psychoanalytic group to win over discourse, becoming a church” (T, p. 130). The Cause freudienne is created. --><br />
*''12–15 July''<br />
:[[Lacan]] presides at the first International Conference of the Fondation du champ freudien in Caracas. October Creation of the Ecole de la cause freudienne.<br />
* ''[[Seminar XXVII|Le séminaire, Livre XXVII: Dissolution]], in [[Ornicar?]]'' 20/21.<br />
<br />
==1981==<br />
*'''September 9'''<br />
:[[Jacques Lacan|Lacan]] dies in [[Paris]] at the age of eighty, from complications of cancer of the colon. He is buried at Guitrancourt.<br />
<br />
==1983==<br />
* Death of [[Marie-Louise Blondin]].<br />
<br />
<!-- ==1985== --><br />
<!-- * Twenty psychoanalytic organizations exist in France, nineteen of which have their roots in Lacan’s teachings. --><br />
<!-- * [[Jacques-Alain Miller]] wins a legal battle over the rights to edit and publish Lacan’s seminars. --><br />
<!-- * [[Jacques-Alain Miller]] wins a legal battle confirming his rights as editor of Lacan's Seminars and sole literary executor. Twenty years after Lacan's death, France has the highest ratio of psychoanalysts per capita in the world, with some five thousand analysts. There are more than twenty psychoanalytic associations in France, at least fifteen of which are Lacanian in their inspiration. --><br />
<br />
<!-- ==1986== --><br />
<!-- * Death of Laurence Bataille. --><br />
<!-- --><br />
<!-- ==1993== --><br />
<!-- * Death of Sylvia Maklès-Lacan. --><br />
<!-- --><br />
<!-- ==1994== --><br />
<!-- * Death of Marc-François Lacan. --><br />
<br />
__NOTOC__<br />
[[Category:Biography of Jacques Lacan]]</div>Kanaloahttps://nosubject.com/index.php?title=User_talk:Riot_Hero&diff=40749User talk:Riot Hero2011-03-08T10:10:04Z<p>Kanaloa: /* Hey... */ new section</p>
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* [[:Category:The Four Fundamental Concepts of Psycho-Analysis]]<br />
: Create new pages for missing links!<br />
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* [[Slavoj Žižek:Politics|Žižek's Politics]]<br />
: Take notes for each chapter.<br />
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* [[Jacques Lacan:Chronology]] and [[Jacques Lacan:Overview]]<br />
: Make pretty!<br />
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* [[:Category:Les_termes]] and [[Les Mathèmes de Lacan]]<br />
: Copy!<br />
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* [[Rubenstein]]<br />
: Add notes for her paper.<br />
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== Hey... ==<br />
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Op stuff works now, I'll go around and try and keep track of vandals and hopefully add a few bits here and there:-)--[[User:Kanaloa|Kanaloa]] 02:10, 8 March 2011 (PST)</div>Kanaloahttps://nosubject.com/index.php?title=No_Subject&diff=40739No Subject2011-03-01T16:11:22Z<p>Kanaloa: </p>
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<div>[[Image:Borromean.Knot.Small.jpg|thumb|300px|right|[[Borromean knot|The Borromean knot]]]]<br />
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Welcome to [[No Subject]], a free online encylopedia for information related to [[Lacan]]ian [[psychoanalysis]].<br />
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It is written collaboratively by an active and growing community of users.<br />
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The information is organized in the form of a hypertext, a cross-referential database with non-linear navigational structure.<br />
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This "prevalence of the text ... makes possible the kind of tightening up" that for [[Jacques Lacan]] "leaves the reader ''no other way out than the way in''."<ref>{{L}} [[The Agency of the Letter in the Unconscious or Reason Since Freud]]. 1977, p. 146</ref> <br />
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<!-- # redirect [[No Subject:About]] --></div>Kanaloahttps://nosubject.com/index.php?title=Yew&diff=40737Yew2011-03-01T15:38:47Z<p>Kanaloa: Undo revision 39790 by Mariborchan (Talk)</p>
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<div>== [[Kid A In Alphabet Land]] ==<br />
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[[Image:Kida_z.gif |right|frame]]<br />
'''Kid A In Alphabet Land Zaps Another Zuper Zero - The Zany Z-Man!'''<br />
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Am I Your Illegitimate Spawn, Or Are You My Illegitimate Father? Who Gives A Shit? You Say That If I Truly Loved You, I Would Mutilate You - But That Is Your Desire, Not Mine, For I Was Never Your Disciple, And Will Not Take Your Discipline! If I've Imposed Upon You, It's Only Because You're An Impostor - You Know Nothing! You Cannot Separate Me From My Desire!<br />
[[Category:Kid A In Alphabet Land]]<br />
{{Footer Kid A}}</div>Kanaloahttps://nosubject.com/index.php?title=Jouissance&diff=40735Jouissance2011-03-01T15:09:58Z<p>Kanaloa: /* References */</p>
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<div><!-- <br />
{| align="right" style="line-height:2.0em;text-align:right;background-color:#fcfcfc;border:1px solid #aaa" <br />
| [[English]]: ''[[enjoyment]]''<br />
|}<br />
--><br />
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==Translation==<br />
===Enjoyment===<br />
''[[Jouissance]]'', and the corresponding verb, ''[[jouir]]'', refer to an extreme [[pleasure]]. It is not possible to translate this French word, ''jouissance'', precisely. Sometimes it is translated as '[[enjoyment]]', but enjoyment has a reference to pleasure, and ''jouissance'' is an enjoyment that always has a deadly reference, a paradoxical pleasure, reaching an almost intolerable level of excitation. Due to the specificity of the French term, it is usually left untranslated.<br />
<br />
<!-- There is no adequate translation in [[English]] of the word ''[[jouissance]]''.<ref>It is therefore left untranslated in most English editions of [[Lacan]].</ref> "[[Enjoyment]]" does convey the sense, contained in ''[[jouissance]]'', of ''enjoyment of rights'', of ''property'', etc., but it lacks the ''sexual connotations'' of the [[French]] word. (''Jouir'' is slang for "to come".) --><br />
<!-- But it also refers to those moments when too much pleasure is pain. --><br />
<!-- The term signifies the ecstatic or orgasmic [[enjoyment]] - and exquisite [[pain]] - of something or someone. In [[French]], ''[[jouissance]]'' includes the [[enjoyment]] of rights and property, but also the slang verb, ''[[jouissance|jouir]]'', to come, and so is related to the [[pleasure]] of the [[sexual relationship|sexual act]].--> <br />
<br />
===Pleasure===<br />
<!-- Lacan develops this opposition in 1960, in the context of his seminar The Ethics of Psychoanalysis. --><br />
<!-- In 1960 [[Lacan]] develops an opposition --><br />
[[Lacan]] makes an important distinction between ''[[jouissance]]'' and ''[[plaisir]]'' ([[pleasure]]). [[Pleasure]] obeys the [[law]] of homeostasis that [[Freud]] evokes in ''[[Beyond the Pleasure Principle]]'', whereby, through discharge, the [[psyche]] seeks the lowest possible level of tension. The [[pleasure principle]] thus functions as a limit imposed on [[enjoyment]]; it commands the [[subject]] to "enjoy as little as possible." ''[[Jouissance]]'' transgresses this [[law]] and, in that respect, it is ''beyond'' the [[pleasure principle]].<br />
<!-- ''[[Jouissance]]'' goes beyond ''[[plaisir]]''. --><br />
<!-- However, the result of transgressing the [[pleasure principle]] is not more [[pleasure]], but pain, since there is only a certain amount of [[pleasure]] that the [[subject]] can bear. Beyond this limit, [[pleasure]] becomes [[pain]], and this "painful pleasure" is what [[Lacan]] calls ''[[jouissance]]''. "''Jouissance'' is suffering."<ref>{{S7}} p. 184</ref> The term ''[[jouissance]]'' thus nicely expresses the paradoxical [[satisfaction]] that the [[subject]] derives from his [[symptom]], or, to put it another way, the suffering that he derives from his on [[satisfaction]]. --><br />
<br />
<!-- ==Masochism== There is an important difference between [[masochism]] and [[jouissance]]. In [[masochism]], [[pain]] is a means to [[pleasure]]; [[pleasure]] is taken in the very fact of [[pain|suffering]] itself, so that it becomes difficult to distinguish [[pleasure]] from [[pain]]. With ''[[jouissance]]'', on the other hand, [[pleasure]] and [[pain]] remain distinct; no [[pleasure]] is taken in the [[pain]] itself, but the [[pleasure]] cannot be obtained without paying the price of [[pain|suffering]]. It is thus a kind of ''deal'' in which "[[pleasure]] ''and'' [[pain]] are presented as a single packet."<ref>Seminar of 27 February 1963. J. Lacan, The Seminar. Book VII: The Ethics of Psychoanalysis. p. 189.</ref> --><br />
<br />
<!-- <blockquote>"Castration means that ''jouissance'' must be refused so that it can be reached on the inverted ladder (''l'échelle renversée'') of the Law of desire."<ref>{{E}} p. 324</ref></blockquote> --><br />
The [[symbolic]] [[prohibition]] of [[enjoyment]] in the [[Oedipus complex]] (the [[incest]] [[taboo]]) is thus, paradoxically, the [[prohibition]] of something which is already impossible; its function is therefore to sustain the [[neurotic]] [[illusion]] that [[enjoyment]] would be attainable if it were not forbidden. The very prohibition creates the [[desire]] to transgress it, and ''[[jouissance]]'' is therefore fundamentally transgressive.<ref>{{S7}} Ch. 15</ref><br />
<br />
==Development==<br />
===Sigmund Freud===<br />
=====Death Drive=====<br />
The [[death drive]] is the name given to that constant [[desire]] in the [[subject]] to break through the [[pleasure principle]] towards the [[Thing]] and a certain [[surplus|excess]] ''[[jouissance]]''; thus ''[[jouissance]]'' is "the path towards death".<ref>{{S17}} p. 17</ref><br />
<br />
Insofar as the [[drive]]s are attempts to break through the [[pleasure principle]] in search of ''[[jouissance]]'', every [[drive]] is a [[death drive]].<br />
<br />
===Jacques Lacan===<br />
====1953 - 1960====<br />
=====Master-Slave Dialectic=====<br />
''Jouissance'' is not a central preoccupation during the first part of<br />
Lacan's teaching. ''Jouissance'' appears in Lacan's work in the [[seminars]] of [[Seminar I|1953-54]] and [[Seminar II|1954-55]], and is referred to in some other works (''[[Écrits]]'', 1977). In these early years ''[[jouissance]]'' is not elaborated in any [[structure|structural sense]], the reference being mainly to [[Hegel]] and the [[master—slave]] [[dialectic]], where the [[slave]] must facilitate the [[master]]'s ''jouissance'' through his work in producing objects for the master.<br />
<br />
=====Sexual Reference=====<br />
From 1957 the sexual reference of ''jouissance'' as orgasm emerges into the foreground. This is the more popular use of the term ''jouissance'', with ''jouir'' meaning `to come'.<br />
<br />
=====''The Ethics of Psychoanalysis''=====<br />
In his [[seminar]] of [[Seminar VII|1959-60]], [[Seminar VII|The Ethics of Psychoanalysis]], Lacan deals for the first time with the [[Real]] and ''jouissance''. Although the [[Real]] of the 1960s is not the same as his use of the Real in the 1980s, the first concepts emerge in this seminar. Here ''jouissance'' is considered in its function of [[evil]], that which is ascribed to a neighbour, but which dwells in the most intimate part of the [[subject]], [[extimate|intimate]] and [[alienated]] at the same time, as it is that from which the [[subject]] flees, experiencing [[aggression]] at the very approach of an encounter with his/her own ''jouissance''. The chapters in this seminar address such concepts as the ''jouissance'' of [[transgression]] and the paradox of ''jouissance''.<br />
<br />
====1960s====<br />
=====Symbolic Castration=====<br />
It is in the text '[[The subversion of the subject and the dialectic of desire in the Freudian unconscious]]' that a [[structure|structural]] account of ''jouissance'' is first given in connection with the [[subject]]'s entry into the [[symbolic]] (Lacan, 1977).<br />
<br />
The [[speaking]] [[being]] has to use the [[signifier]], which comes from the [[Other]]. This has an effect of cutting any notion of a complete ''jouissance'' of the [[Other]]. The [[signifier]] forbids the ''jouissance'' of the [[body]] of the Other. Complete ''jouissance'' is thus [[forbidden]] to the one who speaks, that is, to all speaking beings. This refers to a loss of ''jouissance'' which is a necessity for those who use [[language]] and are a product of language. This is a reference to [[castration]], [[castration]] of ''jouissance'', a [[lack]] of ''jouissance'' that is constituent of the [[subject]]. This loss of ''jouissance'' is a loss of the ''jouissance'' which is presumed to be possible with the [[Other]], but which is, in fact, lost from the beginning. The myth of a primary experience of satisfaction is an illusion to cover the fact that all satisfaction is marked by a loss in relation to a supposed initial, complete satisfaction. The primary effect of the [[signifier]] is the [[repression]] of [[the thing]] where we suppose full ''jouissance'' to be. Once the signifier is there, ''jouissance'' is not there so completely. And it is only because of the signifier, whose impact cuts and forces an expenditure of ''jouissance'' from the body, that it is possible to enjoy what remains, or is left over from this evacuating. What cannot be evacuated via the signifying operation remains as a ''jouissance'' around the [[erotogenic zones]], that to which the [[drive]] is articulated.<br />
<br />
What is left over after this negativization (—) of ''jouissance'' occurs at two levels. At one level, ''jouissance'' is redistributed outside the [[body]] in [[speech]], and there is thus a ''jouissance'' of [[speech]] itself, out-of-the-body ''jouissance''. On another level, at the level of the [[lost object]], [[object a]], there is a plus (+), a little compensation in the form of what is allowed of ''jouissance'', a compensation for the minus of the loss which has occurred in the forbidding of ''jouissance'' of the [[Other]].<br />
<br />
=====Symbolic Prohibition=====<br />
The [[prohibition]] of ''[[jouissance]]'' (the [[pleasure principle]]) is inherent in the [[symbolic]] [[structure]] of [[language]], which is why "''jouissance'' is forbidden to him who speaks, as such."<ref>{{E}} p. 319</ref> The [[subject]]'s entry into the [[symbolic]] is conditional upon a certain initial [[renunciation]] of ''[[jouissance]]'' in the [[castration complex]], when the [[subject]] gives up his attempts to be the [[imaginary]] [[phallus]] for the [[mother]].<br />
<br />
=====Law and Prohibition=====<br />
The [[Freud]]ian [[Oedipus]] refers to the [[father]] prohibiting access to the [[mother]], that is, the [[law]] prohibiting ''jouissance''. Lacan refers not only to a ''jouissance'' forbidden to the one who speaks, but the impossibility in the very [[structure]] itself of such a ''jouissance'', that is, a lack of ''jouissance'' in the essential of the [[structure]]. Thus, what is prohibited is, in fact, already impossible.<br />
<br />
=====''Plus-de jouir''=====<br />
The [[lack]] in the [[signifying order]], a [[lack]] in the [[Other]], which designates a lack of ''jouissance'', creates a place where lost objects come, standing in for the missing ''jouissance'' and creating a link between the signifying order and ''jouissance''. What is allowed of ''jouissance'' is in the [[surplus]] ''jouissance'' connected with [[object a]]. Here ''jouissance'' is embodied in the lost object. Although this object is lost and cannot be appropriated, it does restore a certain coefficient of ''jouissance''. This can be seen in the subject repeating him-/herself with his/her surplus ''jouissance'', ''[[plus-de jouir]]'', in the push of the [[drive]].<br />
<br />
=====Drive=====<br />
''[[Plus-de jouir]]'' can mean both more and no more; hence the ambiguity, both more ''jouir'' and no more ''jouir''. The [[drive]] turning around this lost object attempts to capture something of the lost ''jouissance''. This it fails to do, there is always a loss in the circuit of the drive, but there is a ''jouissance'' in the very [[repetition]] of this movement around the [[object a]], which it produces as a ''[[plus-de jouir]]''. In this structural approach, there is a structuring function of lack itself, and the loss of the primordial object of ''jouissance'' comes to operate as a cause, as seen in the function of [[object a]], the ''[[plus-de jouir]]''.<br />
<br />
=====Desire=====<br />
''Jouissance'' is denoted, in these years, in its [[dialectic]] with [[desire]]. Unrecognised [[desire]] brings the [[subject]] closer to a destructive ''jouissance'', which is often followed by retreat. This destructive ''jouissance'' has a Freudian illustration in the account of the case of the [[Ratman]], of whom Freud notes `the horror of a pleasure of which he was unaware' (Freud, S.E. 10, pp. 167-8).<br />
<br />
====1970s====<br />
[[Seminar XX]], [[Encore]], given in 1972-73, further elaborates Lacan's ideas on ''jouissance'' already outlined, and goes further with another aspect of ''jouissance'', ''[[feminine jouissance]]'', also known as the ''[[Other jouissance]]''. <br />
<br />
The speaking being is alone with his/her ''jouissance'' as it is not possible to share the ''jouissance'' of the Other. The axiom that Lacan has already given in earlier seminars, [[there is no sexual rapport]], comes to the foreground in Encore as male and female coming from a very different ''jouissance''; different and not complementary. It is a difference in the relation of the speaking being to ''jouissance'' which determines his being man or woman, not anatomical difference.<br />
<br />
=====Phallic ''Jouissance''=====<br />
Sexual ''jouissance'' is specified as an impasse. It is not what will allow a man and a woman to be joined. Sexual ''jouissance'' can follow no other path than that of [[phallic]] ''jouissance'' that has to pass through [[speech]]. The ''jouissance'' of man is produced by the [[structure]] of the [[signifier]], and is known as [[phallic]] ''jouissance''. The [[structure]] of [[phallic]] ''jouissance'' is the [[structure]] of the [[signifier]]. Lacan proposes a precise definition of man as being subject to [[castration]] and lacking a part of ''jouissance'', that which is required in order to use [[speech]]. All of man is subjected to the [[signifier]]. Man cannot relate directly with the [[Other]]. His partner is thus not the Other sex but an object, a piece of the body. Man looks for a little surplus ''jouissance'', that linked with object a, which has phallic value.<br />
<br />
The erotics embodied in [[object a]] is the ''jouissance'' that belongs to fantasy, aiming at a piece of the [[body]], and creating an illusion of a union linking the subject with a specific object. The ''jouissance'' of man is thus phallic ''jouissance'' together with surplus ''jouissance''. This is linked to his ideas of the 1960s outlined above. <br />
<br />
=====Other ''Jouissance''=====<br />
[[Woman]] is [[phallic]] ''jouissance'' with something more, a supplementary ''jouissance''. There is no universal definition of woman. Every woman must pass, like man, through the signifier. However, not all of woman is subjected to the signifier. Woman thus has the possibility of the experience of a ''jouissance'' which is not altogether phallic. This Other ''jouissance'', another kind of satisfaction, has to do with the relation to the Other and is not supported by the object and fantasy. <br />
<br />
Increasingly, in his works of the 1970s, Lacan points to the fact that language, in addition to having a signifier effect, also has an effect of ''jouissance''. In [[Television]], he equivocates between ''jouissance'', ''jouis-sens'' (enjoyment in sense) and the ''jouissance'' effect, the enjoyment of one's own unconscious, even if it is through pain (Lacan, 1990). The [[unconscious]] is emphasized as enjoyment playing through substitution, with ''jouissance'' located in the jargon itself. ''Jouissance'' thus refers to the specific way in which each subject enjoys his/her unconscious. <br />
<br />
=====''Lalangue''=====<br />
The motor of the unconscious ''jouissance'' is ''lalangue'', also described as babbling or mother tongue. The unconscious is made of ''lalangue''. Lacan writes it as ''lalangue'' to show that language always intervenes in the form of lallation or mother tongue and that the unconscious is a `knowing how to do things' with ''lalangue''. The practice of psychoanalysis, which promotes free association, aims to cut through the apparent coherent, complete system of language in order to emphasize the inconsistencies and holes with which the speaking being has to deal. The ''lalangue'' of the unconscious, that which blurts out when least expected, provides a ''jouissance'' in its very play. Every ''lalangue'' is unique to a subject. <br />
<br />
''Jouis-sens'' also refers to the [[super-ego]]'s [[demand]] to enjoy, a cruel imperative - enjoy! - that the subject will never be able to satisfy. The super-ego promotes the ''jouissance'' that it simultaneously prohibits. The Freudian reference to the super-ego is one of a paradoxical functioning, secretly feeding on the very satisfaction that it commands to be renounced. The severity of the super-ego is therefore a vehicle for ''jouissance''.<br />
<br />
In '[[La Troisième]]', presented in Rome in 1974 (Écrits, 1977), Lacan elaborates the third ''jouissance'', jouis-sens, the ''jouissance'' of meaning, the ''jouissance'' of the unconscious, in reference to its locus in the [[Borromean knot]]. He locates the three ''jouissance''s in relation to the intersections of the three circles of the knot, the circles of the [[Real]], the [[Symbolic]] and the [[Imaginary]]. The Borromean knot is a topos in which the logical and clinical dimensions of the three ''jouissance''s are linked together: the Other ''jouissance'', that is the ''jouissance'' of the body, is located at the intersection of the Real and the Imaginary; phallic ''jouissance'' is situated within the common space of the Symbolic and the Real; the ''jouissance'' of meaning, jouis-sens, is located at the intersection of the Imaginary and the Symbolic. It is the [[object a]] that holds the central, irreducible place between the Real, the Symbolic and the Imaginary.<br />
<br />
=====Feminine ''Jouissance''=====<br />
<!-- There are strong affinitites between [[Lacan]]'s concept of ''[[jouissance]]'' and [[Freud]]'s concept of the [[libido]], as is clear from [[Lacan]]'s description of ''[[jouissance]]'' as a "bodily substance."<ref>{{S20}} p. 26</ref> In keeping with [[Freud]]'s assertion that there is only one [[libido]], which is [[masculine]], [[Lacan]] states that ''[[jouissance]]'' is essentially [[phallic]]; <blockquote>''Jouissance'', insofar as it is sexual, is phallic, which means that it does not relate to the Other as such."<ref>{{S20}} p. 14</ref></blockquote> <br />
However, in 1973 [[Lacan]] admits that there is a specifically [[feminine]] ''[[jouissance]]'', a "supplementary ''jouissance''"<ref>{{S20}} p. 58</ref> which is "beyond the phallus,"<ref>{{S20}} p. 69</ref> a ''jouissance'' of the [[Other]]. This [[jouissance|feminine jouissance]] is ineffable, for [[women]] experience it but know nothing about it.<ref>{{S20}} p. 71</ref> In order to differentiate between these two forms of ''[[jouissance]]'', [[Lacan]] introduces different [[algebra|algebraic]] [[symbol]]s for each; '''Jφ''' designates [[phallus|phallic ''jouissance'']], whereas '''JA''' designates the ''[[jouissance]]'' of the [[Other]]. --><br />
<br />
[[Lacan]] states that "''[[jouissance]]'', insofar as it is sexual, is [[phallus|phallic]], which means that it does not relate to the Other as such."<ref>{{S20}} p. 14</ref> However, he argues that there is a specifically [[feminine]] ''[[jouissance]]'', a "supplementary ''jouissance''"<ref>{{S20}} p. 58</ref> which is "beyond the phallus,"<ref>{{S20}} p. 69</ref> a ''jouissance'' of the [[Other]]. In order to differentiate between these two forms of ''[[jouissance]]'', [[Lacan]] introduces different [[algebra|algebraic]] [[symbol]]s for each; '''Jφ''' designates [[phallus|phallic ''jouissance'']], whereas '''JA''' designates the ''[[jouissance]]'' of the [[Other]].<br />
<br />
<!-- ==Master and Slave==<br />
In the [[seminars]] of 1953-4 and 1954-5 [[Lacan]] uses the term occasionally, usually in the context of the [[Hegel]]ian [[dialectic]] of the [[master]] and the [[slave]]: the [[slave]] is forced to work to provide objects for the [[master]]'s [[enjoyment]] (''[[jouissance]]'').<ref>{{S1}} p. 223; {{S2}} p. 269</ref> --><br />
<br />
==''Jouissance'' and the Clinic==<br />
Lacan's contribution to the clinic is paramount in regard to the operation of ''jouissance'' in neurosis, perversion and psychosis. The three structures can be viewed as strategies with respect to dealing with ''jouissance''.<br />
<br />
=====Neurosis=====<br />
The [[neurotic]] [[subject]] does not want to sacrifice his/her castration to the ''jouissance'' of the Other (Écrits, 1977). It is an imaginary castration that is clung to in order not to have to acknowledge Symbolic castration, the subjection to language and its consequent loss of ''jouissance''. The neurotic subject asks 'why me, that I have to sacrifice this castration, this piece of flesh, to the Other?' Here we encounter the neurotic belief that it would be possible to attain a complete ''jouissance'' if it were not forbidden and if it were not for some Other who is demanding his/her castration. Instead of seeing the lack in the Other the neurotic sees the Other's demand of him/her. <br />
<br />
=====Perversion=====<br />
The [[Pervert]] imagines him-/herself to be the Other in order to ensure his/her ''jouissance''. The perverse subject makes him-/herself the instrument of the Other's ''jouissance'' through putting the object a in the place of the barred Other, negating the Other as subject. His/her ''jouissance'' comes from placing him-/herself as an object in order to procure the ''jouissance'' of a phallus, even though he/she doesn't know to whom this phallus belongs. Although the pervert presents him-/herself as completely engaged in seeking ''jouissance'', one of his/her aims is to make the law present. Lacan uses the term père-version, to demonstrate the way in which the pervert appeals to the father to fulfil the paternal function.<br />
<br />
=====Practice=====<br />
The [[practice]] of [[psychoanalysis]] examines the different ways and means the subject uses to produce ''jouissance''. It is by means of the bien dire, the well-spoken, where the subject comes to speak in a new way, a way of speaking the truth, that a different distribution of ''jouissance'' may be achieved. The analytic act is a cut, a break with a certain mode of ''jouissance'' fixed in the fantasy. The consequent crossing of the fantasy leaves the subject having to endure being alone with his/her own ''jouissance'' and to encounter its operation in the drive, a unique, singular way of being alone with one's own ''jouissance''. The cut of the analytic act leaves the subject having to make his/her own something that was formerly alien. This produces a new stance in relation to ''jouissance''.<br />
<br />
=====Psychosis=====<br />
In [[psychosis]], ''jouissance'' is reintroduced in the place of the Other. The ''jouissance'' involved here is called ''jouissance'' of the Other, because ''jouissance'' is sacrificed to the Other, often in the most mutilating ways, like cutting off a piece of the body as an offering to what is believed to be the command of the Other to be completed. The body is not emptied of ''jouissance'' via the effect of the signifier and castration, which usually operate to exteriorise ''jouissance'' and give order to the drives.<br />
<br />
In [[Schreber]] we see the manifestation of the ways in which the body is not emptied of ''jouissance''. Shreber describes a body invaded by a ''jouissance'' that is ascribed to the ''jouissance'' of the Other, the ''jouissance'' of God. <br />
<br />
The practice of psychoanalysis with the psychotic differs from that of the neurotic. Given that the psychotic is in the position of the object of the Other's ''jouissance'', where the Uncontrolled action of the death drive lies, what is aimed at is the modification of this position in regard to the ''jouissance'' in the structure. This involves an effort to link in a chain, the isolated, persecuting signifiers in order to initiate a place for the subject outside the ''jouissance'' of the Other. Psychoanalysis attempts to modify the effect of the Other's ''jouissance'' in the body, according to the shift of the subject in the structure. The psychotic does not escape the structure, but there can be a modification of unlimited, deadly ''jouissance''.<br />
<br />
==See Also==<br />
{{See}}<br />
* [[Borromean knot]]<br />
* [[Castration]]<br />
* [[Death drive]]<br />
* [[Drive]]<br />
||<br />
* [[Desire]]<br />
* [[Ethics]]<br />
* [[Imaginary]]<br />
* [[Law]]<br />
||<br />
* [[Libido]]<br />
* [[Mother]]<br />
* [[Neurosis]]<br />
* [[Oedipus complex]]<br />
||<br />
* [[Perversion]]<br />
* [[Phallus]]<br />
* [[Pleasure principle]]<br />
* [[Psychosis]]<br />
||<br />
* [[Structure]]<br />
* [[Super-ego]]<br />
* [[Symbolic]]<br />
{{Also}}<br />
<br />
==References==<br />
<div style="font-size:11px" class="references-small"><br />
<references/><br />
* Freud, S. (1951) [1905] 'The Three Essays on Sexuality'. S.E. 7: pp. 125-244. In: Standard Edition of the Complete Psychological Works of Sigmund Freud. London: Hogarth Press.<br />
* Freud, S. (1951) Notes upon a Case of Obsessional Neurosis. S.E. I0: pp. 153-319.<br />
* Freud, S. (1951) [1920] Beyond the Pleasure Principle. S.E. I8: pp. 3-64.<br />
* Lacan, J. (1970) 'Of structure as an inmixing of an otherness prerequisite to any subject whatever' in The Structuralist ''Jouissance'' 109 Controversy, Richard Macksay and Eugenio Donato (eds). Baltimore: Johns Hopkins University Press, p. 194. <br />
* Lacan, J. (1975) Seminar XX, Encore (1972-73). Text established by Jacques-Alain Miller. Paris: Seuil, p. 10. Now translated by Bruce Fink (1998) under the title of On Feminine Sexuality, The Limits of Love and Knowledge I972-1973, Encore. The Seminar of Jacques Lacan. Book XX. New York: W.W. Norton, p. 3. <br />
* Lacan, J. (1958) 'The youth of A. Gide', April, 1958; `The signification of the phallus', May, 1958; 'On the theory of symbolism in Ernest Jones', March, 1959, in Écrits. Paris: Seuil. <br />
* Lacan, J. (1977) [1960]. 'The subversion of the subject and the dialectic of desire in the Freudian unconscious' in Écrits: A Selection (trans. A. Sheridan). New York: W.W. Norton. <br />
* Lacan, J. (1990) Television. New York: W.W. Norton. (note 5), p. 325. Carmela Levy-Stokes<br />
</div><br />
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[[Category:Concepts]]</div>Kanaloahttps://nosubject.com/index.php?title=Main_Page&diff=40734Main Page2011-03-01T15:08:13Z<p>Kanaloa: </p>
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__NOTOC__ __NOEDITSECTION__</div>Kanaloahttps://nosubject.com/index.php?title=Talk:Mark_Olynciw&diff=40039Talk:Mark Olynciw2011-01-20T14:21:43Z<p>Kanaloa: New page: Hey thanks for this site, I'm doing part of my studies on Lacan, much of this site is very helpful:)--~~~~</p>
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<div>Hey thanks for this site, I'm doing part of my studies on Lacan, much of this site is very helpful:)--[[User:Kanaloa|Kanaloa]] 14:21, 20 January 2011 (UTC)</div>Kanaloahttps://nosubject.com/index.php?title=User:Kanaloa&diff=40038User:Kanaloa2011-01-20T14:16:58Z<p>Kanaloa: New page: Can also be found on Uncyclopedia as User:Sycamore</p>
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<div>Can also be found on Uncyclopedia as User:Sycamore</div>Kanaloa