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In ''<i>[[La relation d'objet]]'' </i> [[Lacan]] provided a way of [[understanding ]] the paradoxical function of [[transference]] in the [[treatment|analytical analytic]]al [[cure]]. In its [[symbolic]] aspect ([[repetition]]) it helps the [[cure]] [[progress]] by revealing the [[signifier]]s of the [[subject]]'s [[history]]. He argues that in its [[imaginary]] aspect ([[love]] and [[hate]]) it [[acts]] as a [[resistance]]. He uses [[Plato]]'s <i>[[The Symposium]]</i> to illustrate the rapport between analysand and analyst: [[Alcibiades]] compares [[Socrates]] to a box enclosing a precious [[object]], <i>[[agalma]]</i>. Just as Alcibiades attributes a hidden treasure to Socrates, so too the [[patient]] sees his [[object]] of [[desire]] in the [[analyst]]. [[Lacan]] articulates the <i>[[objet a]]</i> with <i>[[agalma]]</i>, the [[object of desire]] we seek in the [[other]].
Before, the emphasis was placed on repetition, now it is placed on [[transference]] [[love]], <i>[[amour]] de [[transfert]]</i>: both are inseparable, but the perspective changes. To insist on [[repetition]] means to refuse to see in the analytic [[situation]] an [[intersubjective]] rapport to be dealt with here and now. What [[speech]] constructed in the [[past]] can be deconstructed in the [[cure]] by [[speech]]: the [[cure]] is "pure [[symbolic]] [[experience]]." On the [[individual]] level, it allows for "the reshaping of the [[imaginary]]," on the theorethical level for an intersubjective [[logic]] to be constructed. Thus, [[analysis]] is described as a [[particular]] experience of [[desire]], on the side of [[sexuality]]. [[Speech]] has an effect only after [[transference]]. For [[Lacan]] "it is from the [[position]] that [[transference]] bestows the [[analyst]] with that he intervenes in [[transference]] itself," and "[[transference]] is [[interpreted]] on the basis of and with the aid of [[transference]] itself." In "The direction of the [[treatment]] and the principles of its [[power]]" (<i>[[Écrits: A Selection]]</i>) [[Lacan]] presented [[countertransference]] as a [[resistance]] of the [[analyst]] and raised the problem of the [[analyst]]'s [[desire]]. Here, [[subjective]] disparity becomes the rule establishing dissymmetry between the two protagonists vis-à-vis [[desire]]: what the [[patient]] will discover through the disappointment of [[transference]] [[love]]. Because in the [[cure]] one learns to talk instead of making [[love]], in the end [[desire]], which has been purified, is but the empty [[place]] where the [[barred]] [[subject]] accesses [[desire]]. We should note that [[training analysis]] does not put the [[analyst]] beyond [[passion]]; to believe that it does would mean that all passions stem from the [[unconscious]], a [[notion]] that [[Lacan]] rejects. The better analysed the [[analyst]] is, the more likely he is to be in [[love]] with, or be quite repulsed by, the [[analysand]]. In [[training]]-analysis there will be a mutation in the [[economy]] of [[desire]] in the analyst-to-be: desire will be restructured, so that it will be stronger than passions. [[Lacan]] calls it the [[desire]] proper to the [[analyst]].
In its <i>The [[symbolic|symbolic dimensionSymposium]] (</i> the [[analyst]]'s position is [[repetitionidentified]]) it helps with Socrates', while Alcibiades occupies the position of the [[analysand]], who after Socrates will discover himself [[desiring]]. "To isolate oneself with [[treatmentanother]] so as to teach him what he is [[progresslacking]]and, by revealing the [[signifiernature]]s of the [[subjecttransference]], he will learn what he is lacking insofar as he [[loves]]: I am not here for his [[Good]]'s history, but for him to love me, and for me to disappoint him."
Having managed to provoke "a mutation in the economy of his [[desire]]," the [[analyst]] has access both to the [[unconscious]] and to the experience of the [[unconscious]] because, like Socrates, he has confronted the [[desire]] for [[death]] and achieved the "between-two-deaths" -<i>entre-deux-morts</i>. Having placed the [[signifier]] in the position of the absolute, he has abolished "[[fear]] and trembling." "One puts one's [[desire]] aside so as to preserve what is the most precious, the [[phallus]], the [[symbol]] of [[desire]]." [[Desire]] is only its empty place.
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| [[Author]](s)
| Title
| Publisher
| Year
| Pages
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| [[Jacques Lacan]]
| <small>Seminar of [[Jacques lacan|Jacques Lacan]]</small><BR>Transference [8]<br>''<small>978-0-7456-6039-4</small>''
| Polity Press
| 2015
| 460
| English
| 20 Mb
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==Related Downloads=={| class="toccolourswikitable sortable" stylecellpadding="float: right; clear: right; margin: 0 0 0.5em 1em;2"|+ stylecellspacing="font-size5" style: larger; margin-left"width: 1em;100%"||- style="vertical-alignheight: top;20px"|style="background: #CCCCCC;" colspan="3" align=centerAuthor(s)| Title| Publisher| Year| Pages| Language| Size| Extension|'''Download'''|- style="vertical-alignheight: top;20px"|* [http://{{Archive}}/seminaireII/1954.11.17.pdf 1994.11.17.pdf[Bruce Fink]]* | Lacan on Love: An Exploration of Lacan’s Seminar VIII, Transference <small>[http://{{Archive}}/seminaireII/1954ebook ed.12.01.pdf 1994.12.01.pdf]* [http:</small><BR>''<small>1509500537, 9781509500536</{{Archive}}/seminaireII/1954.12.06.pdf 1994.12.06.pdf]small>''| Polity Press| 2015* | 288<BR>[http://{{Archive}}/seminaireII/1954.12.17.pdf 1994.12.17.pdf247]* [http://{{Archive}}/seminaireII/1955.01.12.| English| 1 Mb| pdf 1995.01.12.pdf]* |[http://{{Archive}}library1.org/seminaireII_ads/1955.01.19.pdf 1995.01.19.pdf58EAA72329FCC9D0127ACFD1CD72F543 1]* , [http://{{Archive}}/seminaireIIlibgen.io/1955get.01.26.pdf 1995.01.26.pdfphp?md5=58EAA72329FCC9D0127ACFD1CD72F543 2]* , [http://{{Archive}}b-ok.cc/seminaireIImd5/1955.02.02.pdf 1995.02.02.pdf58EAA72329FCC9D0127ACFD1CD72F543 3]* , [http://{{Archive}}/seminaireII/1955.02.09libgen.pdf 1995.02.09.pdf]* [http:me/item/{{Archive}}detail/seminaireIIid/1955.02.16.pdf 1995.02.16.pdf2314496 4]* , [http://{{Archive}}bookfi.net/seminaireIImd5/1955.03.02.pdf 1995.03.02.pdf58EAA72329FCC9D0127ACFD1CD72F543 5]* [http|- style="height://{{Archive}}/seminaireII/1955.03.09.pdf 1995.03.09.pdf]20px"| Bruce Fink* | Lacan on Love: An Exploration of Lacan’s Seminar VIII, Transference <small>[http://{{Archive}}/seminaireII/1955ebook ed.03.16.pdf 1995.03.16.pdf]* [http:</small><BR>''<small>1509500537, 9781509500536</{{Archive}}/seminaireII/1955.03.30.pdf 1995.03.30.pdf]small>''| Polity Press| 2015* | 288<BR>[http://{{Archive}}/seminaireII/1955.05.12.pdf 1995.05.12.pdf247]* | English| 464 Kb| epub|[http://{{Archive}}library1.org/seminaireII_ads/1955.05.19.pdf 1995.05.19.pdf34F810673148B44308C634D1755D96E2 1]* , [http://{{Archive}}libgen.io/seminaireII/1955get.05.25.pdf 1995.05.25.pdfphp?md5=34F810673148B44308C634D1755D96E2 2]* , [http://{{Archive}}b-ok.cc/seminaireIImd5/1955.06.01.pdf 1995.06.01.pdf34F810673148B44308C634D1755D96E2 3]* , [http://{{Archive}}/seminaireII/1955libgen.06.08.pdf 1995.06.08.pdf]* [http:me/item/{{Archive}}detail/seminaireIIid/1955.06.15.pdf 1995.06.15.pdf2314494 4]* , [http://{{Archive}}/seminaireII/1955.06.22bookfi.pdf 1995.06.22.pdf]* [http:net/md5/{{Archive}}/seminaireII/1955.06.29.pdf 1995.06.29.pdf34F810673148B44308C634D1755D96E2 5]
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{| style="width:100%; border:1px solid #aaa;text-align:left; line-height:2.0em; padding-left:10px;"|width="100%"| [[Jacques Lacan|Lacan, Jacques]] calls it the desire proper to the analyst. --- In '' [[Seminar I|The Symposium]]'' the analystSeminar of Jacques Lacan: Book II : The Ego in Freud's position is identified with Socrates', while Alcibiades occupies the position of the analysand, who after Socrates will discover himself desiring. "To isolate oneself with another so as to teach him what he is lacking Theory and, by in the nature Technique of transference, he will learn what he is lacking insofar as he loves: I am not here for his Good, but for him to love me, and for me to disappoint him." --Psychoanalysis 1954- Alcibiades desires because he presumes Socrates is in possession 1955 (Seminar of the ''agalma'' Jacques Lacan)]]. Ed. [[Jacques- the Alain Miller]]. Trans. [[phallusSylvana Tomaselli]] as desirable. But Socrates refuses the position of loved object to assert himself as desiring. For Lacan desire never occurs between two subjects but between a subject and an overvalorized being who has fallen to the state of an objectNew York: W. The only way to discover the other as subject is "to recognize that he speaks an articulated language and responds to ours with his own combinations; the other cannot fit into our calculations as someone who coheres like usW." SocratesNorton & Company, by shying away from Alcibiades' declaration1991. Paperback, by refusing to mask his lack with a fetishLanguage: English, and by showing him Agathon as the true object of his loveISBN: 0393307093. <small><small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0393307093/nosubject-20/ Amazon.com], shows the analyst how to behave[http: such is the other aspect of "subjective disparity" taking place in analysis//www.amazon. There is no rapport between what the one possesses and what the other lacksca/exec/obidos/ASIN/0393307093/nosub07-20/ Amazon. The phallusca], from being ''objet a''[http://www.amazon.de/exec/obidos/ASIN/0393307093/nosub-21/ Amazon.de], the imaginary object, emerges as the signifier of signifiers, as "the only signifier that deserves the role of symbol[http://www.amazon.co. It designates the real presence that permits identification, the origin of the Idealuk/exec/obidos/ASIN/0393307093/nosubjencyofl-of-the21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0393307093/nosub04-Ego on the side of the Other21/ Amazon." There is a woman in ''The Symposium'', Diotima, who speaks in the form of mythfr]. </small></small>In the fable where female lack is confronted with male resources, the feminine first has an active role before the desirable masculine. |}<BR>The reversal occurs because in love one only gives what one does not have{| style="width:100%; border:1px solid #aaa;text-align:left; line-height: the masculine, by shying away from the demand, is revealed as a subject of desire2. 0em; padding-left:10px;" Later, |width="100%"| [[Jacques Lacan|Lacan would make Socrates the model of hysterical discourse, but also of analytic discourse because he attains the knowledgeJacques]]. [[Seminar I|Le séminaire, the episteme, of loveLivre II: Le moi dans la théorie de Freud et dans la technique de la psychanalyse]]. Ed. Having managed to provoke "a mutation in the economy of his desire," the analyst has access both to the unconscious and to the experience of the unconscious because, like Socrates, he has confronted the desire for death and achieved the "[[between-twoJacques-deathsAlain Miller]]" - ''entre-deux-morts''. Having placed the signifier in the position of the absoluteParis: Seuil, he has abolished "fear and trembling1977." "One puts one's desire aside so as to preserve what is the most precious 374 pages, the phallusLanguage: French, the symbol of desireISBN: 2020047276. <small><small>Buy it at [http://www.amazon." Desire is only its empty placecom/exec/obidos/ASIN/2020047276/nosubject-20/ Amazon. com], [http://www.amazon.ca/exec/obidos/ASIN/2020047276/nosub07-20/ Amazon.ca], [Categoryhttp:Seminars//www.amazon.de/exec/obidos/ASIN/2020047276/nosub-21/ Amazon.de]][, [Categoryhttp:Jacques Lacan]//www.amazon.co.uk/exec/obidos/ASIN/2020047276/nosubjencyofl-21/ Amazon.co.uk]or [[Categoryhttp:Works]//www.amazon.fr/exec/obidos/ASIN/2020047276/nosub04-21/ Amazon.fr].</small></small>|}-->__NOTOC__ __NOEDITSECTION__