Difference between revisions of "Talk:Seminar XXI"

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1973-1974 (203 pp.)-SEMINAIRE XXI: LES NON-DUPES ERRENT (THE NON�FOOLS WANDER)-ANONYMOUS VERSION 1981
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Non-dupes-errent (Nonfools wander) / Noms-du-pere (Names-of-the-Father)�this seminar was an echo of the 1963 seminar that was interrupted during the second split (53). "It does not mean that the fools don't wander." It is in a parodic or very abstract form (topology) that Lacan resumed the theme of the Names-of-the-Father. One can interpret this interruption either by considering that Lacan had jealously kept for himself a theme that had been interrupted by the others, or by considering that it might be a theme that is impossible to approach. The reading of L' Eveil du printemps (88) is illuminating for the question of the Names-of-the-Father.
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There is nothing really new here, except the importance given from now on to the Borromean knots that allow Lacan to link the Imaginary, the Sym�bolic, and the Real with a fourth circle (the one that creates the knot), pre�cisely the Name-of-the-Father. They can also be approached through the figure of the braid. They belong to the order of the structure in the following schema:
  
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birth
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structure
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death
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Lacan threw string rings in the seminar room. As for the rest of the seminar, I can only refer the reader to my previous summaries. However, this anony�mous transcription is very useful: for the first time, bibliographic Dotes assist reading. They testify to the amount, the multiplicity, and the diversity of the Lacanian references. The writing, more finely wrought, makes this text a point of access, for example, to Discours qui ne serait pas du semblan/ (78).
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86
  
 
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Revision as of 01:47, 23 September 2006

1973-1974 (203 pp.)-SEMINAIRE XXI: LES NON-DUPES ERRENT (THE NON�FOOLS WANDER)-ANONYMOUS VERSION 1981 Non-dupes-errent (Nonfools wander) / Noms-du-pere (Names-of-the-Father)�this seminar was an echo of the 1963 seminar that was interrupted during the second split (53). "It does not mean that the fools don't wander." It is in a parodic or very abstract form (topology) that Lacan resumed the theme of the Names-of-the-Father. One can interpret this interruption either by considering that Lacan had jealously kept for himself a theme that had been interrupted by the others, or by considering that it might be a theme that is impossible to approach. The reading of L' Eveil du printemps (88) is illuminating for the question of the Names-of-the-Father. There is nothing really new here, except the importance given from now on to the Borromean knots that allow Lacan to link the Imaginary, the Sym�bolic, and the Real with a fourth circle (the one that creates the knot), pre�cisely the Name-of-the-Father. They can also be approached through the figure of the braid. They belong to the order of the structure in the following schema:

birth

structure

death

Lacan threw string rings in the seminar room. As for the rest of the seminar, I can only refer the reader to my previous summaries. However, this anony�mous transcription is very useful: for the first time, bibliographic Dotes assist reading. They testify to the amount, the multiplicity, and the diversity of the Lacanian references. The writing, more finely wrought, makes this text a point of access, for example, to Discours qui ne serait pas du semblan/ (78). '--- 86

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