Changes

Freud has often been accused of a crude determinism, since no slip or blunder, no matter how apparently insignificant, is ever ascribed to {{Top}}contingency|chance (''chance''). {{Bottom}}

Indeed==Sigmund Freud==[[Freud]] has often been accused of a [[chance|crude determinism]], Freud wrotesince no [[slip]] or blunder, 'I believe in external (real) chanceno matter how apparently insignificant, it is true, but not in internal (psychical) accidental eventsever ascribed to [[chance]]."<ref>Freud, 1901: 257</ref>

Lacan expresses the same belief Indeed, [[Freud]] wrote, "I believe in his own terms: [[external]] (real) chance, in the sense of pure contingencyit is [[true]], only exists but not in the real[[internal]] ([[psychical]]) accidental events. In the "<ref>{{F}} ''[[symbolicWorks of Sigmund Freud|The Psychopathology of Everyday Life]] '', 1901. [[orderSE]], there is no such thing as pure chanceVI. p.257</ref>

In the seminar of 1964, ==Jacques Lacan uses ==[[AristotleLacan]]'s distinction between two kinds of chance to illustrate this distinction between expresses the same [[belief]] in his own [[realterms]] and the : [[symbolicchance]]. In the second book of the ''Physics'', where in the concept [[sense]] of causality (see pure [[causetime|contingency]]) œS discussed, Aristotle explores the role of chance and fortune in causality. He distinguishes between two types of chance: only [[automatonexists]], which refers to chance events in the world at large, and tyche, which designates chance insofar as it affects agents who are capable of moral action[[real]].

Lacan redefines automaton as "the network of signifiers", thus locating it in In the [[symbolic ]] [[order. The term thus comes to designate those phenomena which seem to be chance but which are in truth the insistence of the signifier in determining the subject. Automaton is not truly arbitrary: only the real is truly arbitrary]], since "the real there is beyond the automatonno such [[thing]] as pure [[chance]]."<ref>Sll, 59</ref>

==''Automaton'' and ''Tyche''==In the [[seminar]] of 1964, [[Lacan]] uses [[Aristotle]]'s [[distinction]] between two kinds of [[chance]] to illustrate this distinction between the [[real]] and the [[symbolic]].  In the second book of the ''[[Physics]]'', where the [[concept]] of [[causality]] is discussed, [[Aristotle]] explores the [[role]] of [[chance]] and [[chance|fortune]] in [[causality]]. He distinguishes between two types of [[chance]]: * ''[[automaton]]'', which refers to chance events in the [[world]] at large, and * ''[[tyche]]'', which designates [[chance]] insofar as it affects agents who are capable of [[ethics|moral]] [[action]]. ==Symbolic==[[Lacan]] redefines ''[[automaton]]'' as "the network of [[signifiers]]", thus locating it in the [[symbolic order]].  The term thus comes to designate those phenomena which seem to be [[chance]] but which are in [[truth]] the [[repetition|insistence]] of the [[signifier]] in determining the [[subject]].  ''[[Automaton]]'' is not truly [[arbitrary]]: only the [[real ]] is truly arbitrary, since "[[The Real|the real]] is beyond the ''automaton''."<ref>{{S11}} p. 59</ref> ==Real==The [[real]] is aligned with ''[[tyche]]'', which [[Lacan ]] redefines as "the [[encounter ]] with the real".  ''[[Tyche ]]'' thus refers to the incursion of the [[real ]] into the [[symbolic ]] [[order]]: unlike the ''[[automaton]]'', which is the [[structure ]] of the [[symbolic order ]] which determines the [[subject]], ''[[tyche ]]'' is purely arbitrary, beyond the determinations of the [[symbolic ]] [[order]].  ==Trauma==

 The [[trauma]]tic [[event]] is the encounter with the [[real]], extrinsic to [[signification]]. ==See Also=={{See}}* [[Causality]]* [[Real]]||* [[Signification]]* [[Signifier]]||* [[Subject]]* [[Symbolic]]{{Also}}