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{| align="[[driveright]]" (style="margin-left:10px;line-height:2.0em;text-align:justify;background-color:#fcfcfc;border:1px solid #aaa" | [[FrFrench]]. : ''[[pulsion]]''; |-| [[GerGerman]]. : ''[[Trieb{{Bottom}}  ==Drive and Instinct=====Sigmund Freud===[[Freud]]'')s [[concept]] of the [[drive]] is central to his [[theory]] of [[human]] [[sexuality]]; it lies at the heart of his theory of [[sexuality]]. For [[Freud]], the distinctive feature of [[human]] [[sexuality]] -- as opposed to the [[sexual]] [[life]] of other animals -- is that it is not regulated by any [[instinct]] -- a concept which implies a relatively fixed and innate [[relationship]] to an [[object]] -- but by the [[drive]]s -- which differ from [[instinct]]s in that they are extremely variable, and develop in ways which are [[contingent]] on the life [[history]] of the [[subject]].

==Sigmund Freud=Jacques Lacan===[[Lacan]] insists on maintaining the [[Freud]]'s concept of the ian [[drivedistinction]] (''between [[Triebdrive]]'') lies at the heart of his theory of and [[sexualityinstinct]].<ref>{{E}} p.301</ref>

Whereas [[Freudinstinct]] denotes a [[mythical]]'s concept of the [[drivelinguistic|pre-linguistic]] (''[[Triebneed]]'') is central to his theory of , the [[humandrive]] is completely removed from the realm of [[sexualitybiology]].

For [[Freud]], ====Aim of the distinctive feature of Drive====The [[humandrive]] s differ from [[sexualitybiological]] -- as opposed to the sexual life of other animals -- is that it is not regulated by any [[instinct]] -- a concept which implies a relatively fixed and innate relationship to an object -- but by the [[driveneed]]s -- which differ from in that they can never be [[instinctsatisfied]]s in that they are extremely variable, and develop in ways which are contingent on the life history of the do not aim at an [[subjectobject]]but rather circle perpetually round it.

==Jacques [[Lacan==]] argues that the [[purpose]] of the [[drive]] (''[[Triebziel]]'') is not to reach a ''[[goal]]'' (a final destination) but to follow its ''aim'' (the way itself), which is to circle round the [[object]].<ref>{{S11}} p.168</ref>

Thus the [[Lacanreal]] insists on maintaining purpose of the [[Freuddrive]]ian distinction between ''is not some mythical goal of [[Triebfull]]'' ('[[drivesatisfaction]]') and '', but to [[Instinktreturn]]'' ('to its circular path, and [[instinctThe Real|the real]]'), and criticizes James Strachey for obliterating this distinction by translating both terms as "source of [[instinctenjoyment]]" in is the ''[[Standard Editionrepetition|repetitive movement]]''.<ref>{{E}} pof this closed circuit.301</ref>

Whereas "====Drive as Cultural and Symbolic Construct====[[instinctLacan]]" denotes a mythical pre-linguistic reminds his readers that [[needFreud]], defined the [[drive]] is completely removed from as a montage composed of four discontinuous elements: the pressure, the end, the object and the realm of [[biology]]source.

The [[drive]]s differ from [[biological]] [[need]]s in that they can never cannot therefore be satisfiedconceived of as "some ultimate given, and do not aim at an [[object]] but rather circle perpetually round itsomething archaic, primordial."<ref>{{S11}} p.162</ref>

It is a thoroughly [[Lacanculture|cultural]] argues that the purpose of the and [[drivesymbolic]] (''Triebziel'') is not to reach a ''goal'' ( a final destination) but to follow its ''aim'' (the way itself), which is to circle round the [[objectconstruct]].<ref>{{S11}} p.168</ref>

Thus [[Lacan]] thus empties the real purpose concept of the [[drive]] is not some mythical goal of full satisfaction, but to return to its circular path, and the real source of lingering references in [[Freud]]'s [[enjoymentwork]] is the repetitive movement of this closed circuitto energetics and hydraulics.

In this circut, the [[Lacan]] reminds his readers that [[Freuddrive]] defined the originates in an [[driveerogenous zone]] as a montage composed of four discontinuous elements, the pressure, the end, the object and the source.

The This circuit is [[drivestructured]] cannot therefore be conceived of as "some ultimate given, something archaic, primordial."<ref>{{S11}} pby the [[three]] [[grammatical]] voices.162</ref>

It is a thoroughly cultural and symbolic construct# The [[active]] [[voice]] (e.g. to see)

[[Lacan]] thus empties the concept of the [[drive]] of the lingering references in [[Freud]]'s work # The reflexive voice (e.g. to energetics and hydraulics.see oneself)

===Activity and Passivity===The first of these two [[Lacantimes]](active and reflexive voices) are autoerotic; they [[lack] incorporates the four elements of the drive in his theory of the ] a [[drivesubject]]'s circuit.

In this circutOnly in the [[third]] [[time]] (the passive voice), when the [[drive]] originates in an completes its circuit, does "a new subject" appear (which is to say that before this time, there was [[erogenous zoneNo Subject|no subject]]).

This circuit Although the [[third time]] is the passive voice, the [[drive]] is always essentially active, which is structured by why [[Lacan]] writes that the three grammatical voicesthird time not as "to be seen" but as "to make oneself be seen."

# The active voice (eEven supposedly "passive" phases of the [[drive]] such as [[masochism]] involve [[activity]].g<ref>{{S11}} p. to see)200</ref>

# The reflexive voice (ecircuit of the [[drive]] is the only way for the [[subject]] to [[transgress]] the [[pleasure principle]].g. to see oneself)

The At first of these two times component [[drive]]s function anarchically and independently (active and reflexive voicesviz. the "[[polymorphous perversity]]" of [[children]]) are autoerotic; , but in [[puberty]] they lack a subjectbecome organized and fused together under the priamcy of the [[genital]] organs.<ref>{{F}} p.1905d. </ref>

Only in the third time (the passive voice), when ===Differences between Freud and Lacan===[[Lacan]] emphasizes the partial [[nature]] of all [[drive]] completes its circuits, does "a new subject" appear (which is to say that before this time, there was no subject).but differs from [[Freud]] on two points:

Although the third time is the passive voice, # [[Lacan]] rejects the [[driveidea]] is always essentially active, which is why that the partial drives can ever attain any [[Lacancomplete]] writes organization or fusion, aruging that the third time not as "to be seen" but as "to make oneself be seenpriamcy of the genital zone, if achieved, is always a highly precarious affair."

Even supposedly "passive" phases of : He thus challenges the [[drivenotion]], put forward by some [[psychoanalysts]] after [[Freud]] such as , of a [[masochismgenital drive]] involve in which the partial drives are completely integrated in a [[activityharmonious]]relation.<ref>{{S11}} p.200</ref>

The circuit of # [[Lacan]] argues that the [[drive]] is s are partial, not in the [[sense]] that thy are parts of a [[whole]] (a 'genital drive'), but in the sense that they only way for [[represent]] sexuality partially; they do not represent the [[subjectreproductive]] to transgress function of sexuality but only the [[pleasure principledimension]]of enjoyment.<ref>{{S11}} p.204</ref>

===The Four Partial Drives===[[FreudLacan]] argued that sexuality is composed of a number of [[identifies]] four partial drives (: the [[drive|oral drive]], the [[Gerdrive|anal drive]]. ''Partieltrieb'') such as , the oral [[drive|scopic drive ]], and the anal [[drive|invocatory drive, each specified by a different source (a different erotogenic zone)]].

|+ '''[[:Image:Lacan-threelackstablepartialdrives.jpg|Table of three types of lack of objectpartial drives]]'''<BR>! align="center" | !! align="center" | [[Partial drive| PARTIAL DRIVE ]] !! align="center" | EROGENOUS ZONE !! align="center" | [[Partial Object| PARTIAL OBJECT ]] !! align="center" | VERB

| align="center" | [[Oral]] [[drive]] || align="center" | [[Erogenous zone|Lips]] || align="center" | [[Partial object|Breast]] || align="center" | To suck

| align="center" | [[analAnal]] [[drive]] || align="center" | [[Erogenous zone|Anus]] || align="center" | [[Partial object|Faeces]] || align="center" | To shit|-| align="center" | d| align="center" | [[Scopic]] [[drive]] || align="center" | [[Erogenous zone|Eyes]] || align="center" | [[Partial object|Gaze]] || align="center" | To see

| align="center" | [[scopicInvocatory]] [[drive]] || align="center" | [[Erogenous zone|EyesEars]] || align="center" | [[Partial object|GazeVoice]] || align="center" | To seehear

This formula is to be read: the [[bar]]ed [[Image:Lacan-tablepartialdrives.jpg|right|Table subject]] in relation to [[demand]], the [[fading]] of the [[subject]] before the [[insistence]] of partial drivesa [[demand]]that persists without any [[conscious]] [[intention]] to sustain it.

[[Lacan]] emphasizes ==The Dualism of the Drives=====Sigmund Freud: Life and Death===Throughout the partial nature various reformulations of all drive-theory in [[driveFreud]]'swork, but differs from one constant feature is a basic [[Freuddualism]] on two points:.

This opposition was problematized by [[LacanFreud]] rejects 's growing realization, in the idea that the partial drives can ever attain any complete organization or fusionperiod 1914-20, aruging that the priamcy of the genital zone, if achieved, is always a highly precarious affair[[drive|ego-drive]]s are themselves sexual.

He was thus challenges led to reconceptualize the dualism of the notion, put forward by some psychoanalysts after [[Freuddrive]], s in terms of a genital an opposition between the [[drive|life drive in which ]]s (''[[drive|Lebenstriebe]]'') and the partial drives are completely integrated in a harmonious relation[[death drive]]s (''[[death drive|Todestriebe]]'').

===TwoJacques Lacan: Symbolic and Imaginary===[[Lacan]] argues that it is important to retain [[Freud]]'s dualism, and rejects the monism of [[Jung]], who argued that all [[psychic]] forces could be reduced to one single concept of psychic [[energy]].<ref>{{S1}} p.118-20</ref>

However, [[Lacan]] argues that prefers to reconceptualize this dualism in terms of an opposition between the [[drivesymbolic]] and the [[imaginary]]s are partial, and not in the sense that thy are parts terms of an opposition between different kinds of a whole (a 'genital [[drive'), but in the sense that they only represent sexuality partially; they do not represent the reproductive function of sexuality but only the dimension of enjoyment.<ref>{{S11}} p]]s.204</ref>

[[LacanDesire]] identifies four partial drives: the oral driveis one and undivided, whereas the anal drive, the scopic drive, and the invocatory [[drive]]s are partial manifestations of [[desire]].

Each of these drives is specified by a different ==See Also=={{See}}* [[partial objectBiology]] and a different erogenous zone.* [[Death drive]]* [[Demand]]||* [[Desire]]* [[Instinct]]* [[Need]]||* [[Pleasure principle]]* [[Sexuality]]* [[Subject]]{{Also}}

==References==<div style="font-size:11px" class="references-small"><references/></div>

The first two drives relate to [[demandCategory:Psychoanalysis]], whereas the second pair relate to [[desireCategory:Jacques Lacan]].[[Category:Science]][[Category:Real]][[Category:Dictionary]][[Category:Concepts]][[Category:Terms]]{{OK}}

-- In 1957, in the context of the [[graph of desire]], [[Lacan]] proposes the formula ('''S''' <> D) as the [[matheme]] for the [[drive]]. This formula is to be read: the [[bar]]ed [[subject]] in relation to [[demand]], the fading of the [[subject]] before the insistence of a [[demand]] that persists without any [[conscious]] [[intention]] to sustain it. -- Throughout the various reformulations of drive-theory in [[Freud]]'s work, one constant feature is a basic dualism. At first this dualism was conceived in terms of an opposition between the sexual drives (''Sexualtriebe'') on the one hand, and the ego-drives (''Ichtriebe'') or drives of self-preservation (''Selbsterhaltungstriebe'') on the other. This opposition was problematized by [[Freud]]'s growing realization, in the period 1914-20, that th ego-drives are themselves sexual. He was thus led to reconceptualize the dualism of the [[drive]]s in terms of an opposition between the life drives (''Lebenstriebe'') and the [[death drive]]s (''Todostriebe''). -- [[Lacan]] argues that it is important to retain [[Freud]]'s dualism, and rejects the monism of [[Jung]], who argued that all psychic forces could be reduced to one single concept of psychic energy.<ref>{{S1}} p.118-20</ref> However, [[Lacan]] prefers to reconceptualize this dualism in terms of an opposition between the [[symbolic]] and the [[imaginary]], and not in terms of an oppositio between different kinds of [[drive]]s. Thus, for [[Lacan]], all [[drive]]s are sexual drives, and every [[drive]] is a [[death drive]] since every [[drive]] is excessive, repetitive, and ultimately destructive.<ref>{{Ec}} p.848</ref> -- The [[drive]]s are closely related to [[desire]]; both originate in the field of the [[subject]], as opposed to the genital drive, which (if it exists) finds its form on the side of the [[Other]].<ref>{{S11}} p.189</ref> However, the [[drive]] is not merley anothe rname for [[desire]]: they are the partial aspects in which [desire]] is realized. [[Desire]] is one and undivided, whereas the [[drive]]s are partial manifestations of [[desire]].__NOTOC__