Difference between revisions of "Seminar X"
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− | Lacan states that in <i>Inhibitions, Symptoms and Anxiety</i> (1926, S.E. XX) Freud speaks of everything but anxiety just "to leave the emptiness in which there is anxiety." This affect, related to the structure of the subject, is not repressed but adrift; only the | + | [[Lacan]] states that in <i>Inhibitions, Symptoms and Anxiety</i> (1926, S.E. XX) [[Freud]] speaks of everything but [[anxiety]] just "to leave the emptiness in which there is anxiety." This [[affect]], related to the [[structure]] of the [[subject]], is not [[repressed]] but adrift; only the [[signifier]]s that anchor it are [[repressed]]. For [[Lacan]] [[anxiety]], <i>[[angoisse]]</i>, is not without an [[object]], but this [[object]] is unknown. Since [[anxiety]] is linked to [[desire]], and [[fantasy]] is the support of [[desire]], the starting point is the <i>[[fantasme]]</i> elaborated in the [[Graph of Desire]] in <i>[[Les formations de l'inconscient]]</i>: [[Image:lacansem1b1.gif|12px]]<><i>a</i> ([[Subject]] [[bar]]red by the [[signifier]]/relation to/<i>[[objet a]]</i>, which is the [[object of desire]], the [[imaginary]] [[part-object]], an element imagined as separable from the rest of the [[body]]). He then proceeds to define <i>[[objet a]]</i> which relates [[anxiety]] with [[desire]]. |
− | <i>Objet a</i> is the cause of desire, not its aim. On one hand, it is "the residue of division when the subject is marked by the 'unbroken line' of the signifier in the field of the Other." <i>Objet a</i> is different from the <i>a</i> of the mirror stage, it is not specular; neither is it "visible in what continues for the subject the image of his desire." It is what is lost during the original constitution of the subject where the Father is primary. If we consider the body, <i>objet a</i> is not created by the separation from the mother, but from the separation from the body proper. <i>Objet a</i> is the placenta, <i>l'hommelette</i>, and even the breast tied to the subject and detached from the mother. They are all objects of desire for us, and there is no anxiety for the woman. In a system centered on the signifier, <i>objet a</i> seems to be the irreducible Real, "a lack which the symbol does not fill in," a "real deprivation." | + | <i>[[Objet a]]</i> is the cause of [[desire]], not its aim. On one hand, it is "the residue of division when the subject is marked by the 'unbroken line' of the signifier in the field of the Other." <i>[[Objet a]]</i> is different from the <i>a</i> of the mirror stage, it is not [[specular]]; neither is it "visible in what continues for the [[subject]] the [[image]] of his [[desire]]." It is what is lost during the original constitution of the [[subject]] where the [[Father]] is primary. If we consider the [[body]], <i>[[objet a]]</i> is not created by the [[separation]] from the [[mother]], but from the [[separation]] from the [[body]] proper. <i>[[Objet a]]</i> is the placenta, <i>l'hommelette</i>, and even the breast tied to the [[subject]] and detached from the [[mother]]. They are all objects of [[desire]] for us, and there is no [[anxiety]] for the [[woman]]. In a system centered on the [[signifier]], <i>[[objet a]]</i> seems to be the irreducible [[Real]], "a lack which the symbol does not fill in," a "real deprivation." |
− | On the other hand, anxiety arises when lack comes to be lacking. It is not nostalgia for the material breast, but the threat of its imminence. Lacan uses Jone's analysis of the nightmare, "this being, the incubus, who weighs on our chest with his opaque weight of foreign <i>jouissance</i>," "who crushes the subject under his <i>jouissance</i>," and who is "a questioner." Anxiety, like desire, is linked to the Other, to the <i>jouissance</i> and to the demand of the Other. Lacan links it to the terrible commandment of the Father-God: "<i>Jouis!</i>" For instance, what or whose apparition does for the sudden gap of an opening window (<i>The Wolf Man</i>)? An uncanny strangeness or familiarity, it is the horror of the Thing against which only desire and law combined are able to protect us. This takes place when the subject loses the support of the lack that allows him to constitute himself: - | + | On the other hand, [[anxiety]] arises when [[lack]] comes to be lacking. It is not nostalgia for the material breast, but the threat of its imminence. [[Lacan]] uses Jone's analysis of the nightmare, "this being, the incubus, who weighs on our chest with his opaque weight of foreign <i>jouissance</i>," "who crushes the subject under his <i>jouissance</i>," and who is "a questioner." [[Anxiety]], like desire, is linked to the Other, to the <i>[[jouissance]]</i> and to the [[demand]] of the [[Other]]. [[Lacan]] links it to the terrible commandment of the [[Father]]-[[God]]: "<i>Jouis!</i>" For instance, what or whose apparition does for the sudden gap of an opening window (<i>The [[Wolf Man]]</i>)? An [[uncanny]] strangeness or familiarity, it is the horror of the [[Thing]] against which only desire and law combined are able to protect us. This takes place when the [[subject]] loses the support of the [[lack]] that allows him to constitute himself: - F (the [[phallus]] as [[symbol]] of [[lack]]). It is difficult to situate - F and <i>[[objet a]]</i> in their mutual rapport. The [[phallus]] is sometimes the <i>agalma</i>, and sometimes an operating libidinal reserve that saves the subject from the fascination of the [[part object]]. Hence, the importance granted to [[symbolic]] [[castration]] in front of "the father's opaque and ungraspable desire," a [[castration]] at the origin of the [[law]]. |
− | Anxiety, then, is an affect, not an emotion; the only affect which is beyond all doubt and which is not deceptive. Whereas Freud distinguishes between fear (focused on a specific object) and anxiety (which is not), Lacan posits anxiety as not without an object: it simply involves a different kind of object, one that cannot be | + | [[Anxiety]], then, is an [[affect]], not an emotion; the only affect which is beyond all doubt and which is not deceptive. Whereas Freud distinguishes between [[fear]] (focused on a specific object) and anxiety (which is not), [[Lacan]] posits [[anxiety]] as not without an object: it simply involves a different kind of [[object]], one that cannot be [[symbol]]ized as other objects are. This object is <i>[[objet a]]</i>, the object-cause-of-desire, and [[anxiety]] arises when something fills the place of it, when the [[subject]] is confronted by the [[desire]] of the [[Other]] and does not know what object he is for that [[desire]]. Also [[Lacan]] links [[anxiety]] to [[lack]]. All [[desire]] springs from [[lack]], and [[anxiety]] appears when this [[lack]] is in itself lacking: "anxiety is the lack of a lack." [[Anxiety]] is not the [[absence]] of the breast, it is rather the possibility of its [[absence]] which saves the [[subject]] from [[anxiety]]. [[Acting out]] and [[passage to the act]] are last [[defense]]s against [[anxiety]]. |
− | And what happens in the cure? How can the analyst measure how much anxiety a patient can bear? How may the analyst deal with his own anxiety? The desire of the analyst is here involved and he has to institute, along with anxiety, the - | + | |
+ | And what happens in the [[cure]]? How can the [[analyst]] measure how much [[anxiety]] a [[patient]] can bear? How may the [[analyst]] deal with his own [[anxiety]]? The [[desire of the analyst]] is here involved and he has to institute, along with [[anxiety]], the - F, an emptiness whose function is structural. | ||
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Revision as of 04:22, 22 June 2007
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I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX XXI XXII XXIII XXIV XXV XXVI XXVII Index
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