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The Act
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=Jacques Lacan=
==Behavior==
An "[[act]]" is not mere "[[act|behavior]]" -- such as that of all '''[[nature|animals]]''' -- but a uniquely [[act|''human'' act]], "since to our [[knowledge]] there is no [[other]] [[act]] but the [[human]] one."<ref>{{S11}} p. 50</ref>
The [[psychoanalytic]] [[concept]] of '''[[responsibility]]''' is complicated in [[psychoanalysis]] by the discovery that, in addition to his [[conscious]] plans, the '''[[subject]]''' also has '''[[unconscious]] [[intention]]s'''. Hence someone may well commit an [[act]] which he claims was un[[intention]]al, but which [[analysis]] reveals to be the expression of an '''[[unconscious]] [[desire]]'''.
[[Freud]] called these [[act]]s "'''[[parapraxes]]'''," or "'''[[bungled actions]]'''." They are "[[bungled]]" only from the point of view of the [[conscious]] [[intention]], since they are successful in expressing an '''[[unconscious]] [[desire]]'''.<ref>[[{{FB}}|Freud, Sigmund]]. ''[[Works of Sigmund Freud|The Psychopathology of Everyday Life]]''. [[SE]] VI. 1901.</ref>
==Analyst==The '''[[Lacanethics]] draws a distinction between mere "of [[act|behaviorpsychoanalysis]]" -- which all animals engage in -- and an "''' enjoin the [[actanalyst]]" -- which can only be ascribed to assume [[humanresponsibility]] for his or her [[subjectsact]]s (i.e.<ref>{{S11}} pinterventions in the [[treatment]]). 50</ref>
==Conclusion==A '''[[Freud]] called these [[act]]s "[[parapraxesbungled action]]''' is, as has been stated," or "successful from the point of view of the [[bungled actionsunconscious]]."
An intervention can only be called authentic Act follows the paradoxical logic of Hegel’s “[[negation]] of negation” and Lacan’s [[formula]] of [[feminine]] [[sexuation]]; that is, an Act does not pose itself against a true "[[act|psychoanalytic actmaster]]-[[signifier]] or work in opposition to a symbolic order because it [[exists]] totally within it, yet once decided, it reveals how this order is [[not-all]]" when , incomplete; it succeeds opens up the [[void]] for which [[the Symbolic]] stands in expressing . In order to illustrate the Act as a feminine gesture, Žižek refers to Sophocles’ [[desire Antigone]] and offers two ways to conceive of her refusal to Creon to bury her brother without a proper funeral. Th e first [[reading]] follows Lacan’s [[position]] in ''[[Seminar VII|Seminar VII: The Ethics of Psychoanalysis]]'', which sees Antigone’s Act as authentic because she redefines the Good itself outside of Creon’s Law. Žižek’s alternative reading, however, locates Antigone’s Act from within the analystlogic of [[masculine]] -- that ethics, for when she lists the things she issacrificing (a [[future]] life with a husband and children of her own) she does not totally [[identify]] with her Cause, when it helps but, instead, presents herself as the exception; she invokes the [[analysandThing]] for which her sacrifice is made, her future family; and thus becomes a [[sublime]] [[figure]] that draws our pity (''FA'': 154). Žižek contrasts Antigone to move towards two other [[women]] in literature who, instead of sacrificing their Cause for something, sacrifice their Cause in the [[end name]] of [[nothing]]: Medea of analysisGreek [[tragedy]]and her contemporary [[counterpart]], Sethe in Toni Morison’s ''Beloved''. Both of these [[figures]] commit an authentic Act when they [[murder]] their children, the former to destroy her husband Jason’s precious Thing, and the latter to save her children from slavery (FA: 153).
In ''[[LacanThe Indivisible Remainder: An Essay on Schelling and Related Matters|Indivisible Remainder]] dedicates a year '' and ''[[The Abyss of Freedom|Abyss of Freedom]]'' Žižek reads this feminine logic of the not-all through Schelling’s [[materialist]] philosophy (as found in his [[seminarthree]] Weltalter drafts) to discussing further consider the nature primordial Act of beginning. Drawing from Schelling’s [[metaphysics]] of “contraction and expansion”, “form and ground” and “the rotary motion of the drives”, Žižek posits that the Act and the master-signifier are logically interconnected: while the Act serves to break through a [[act|psychoanalytic actlimit]], deadlock or crack in the Symbolic, simultaneously the symbolic order unfolds only to “normalize” the Act.<ref>Th us the Act and the master-signifier are not two distinct phenomena, but rather two sides of the same entity. Th ere is, according to Žižek, no first primordial Act that serves as a [[Lacan|Lacantemporal]] beginning; rather, Jacquesthere is an ongoing cycle of the master-signifier and the Act in [[logical]]. , as distinct from causal, sequence (''IR'': 155–61). The rotary motion of the [[Seminar XI|Le Séminaire. Livre XV. L'acte psychanalytique, 1967-68drives]] opens onto desire; the movement from [[the Real]]''to the Symbolic occurs in a series of doublings and re-markings. UnpublishedAgain, the Act serves to reveal how the symbolic order is already split from within, and this radicalizes the Other, reconfiguring its founding coordinates.</ref>
==See Also==
{{See}}||
* [[Analyst]]
* [[Consciousness]]
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* [[Ethics]]
* [[Inherent transgression]]
* [[Law]]
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* [[Schelling]]
* [[Subject]]
* [[Symbolic]]
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* [[Treatment]]
* [[Unconscious]]{{Also}} == References ==<references/> [[Category:Psychoanalysis]][[Category:Jacques Lacan]]{{OK}}
[[Category:Practice]]
[[Category:Treatment]]
[[Category:Zizek Dictionary]][[Category:Concepts]][[Category:Terms]]{{OK}}__FORCETOC____NOTOC__<references />