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[[Anamorphosis|ANAMORPHOSIS]]<br>
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<dl><dd><i>Of the foundation of [[consciousness]] - The privilege of the [[gaze]] as </i>[[objet]] a -<br>
<br>
</dd></dl> [[You May|You may ]] [[remember]] that, in one of my earlier lectures, I began by quoting the [[poem]], <i>Contrechant, </i>from [[Aragon]]'s <i>Le Fou</i> <i>d'Elsa. </i>I did not realize at the [[time]] that I would be developing the [[subject]] of [[The Gaze|the gaze ]] to such an extent. I was diverted into doing so by the way in which I presented the [[concept]] of [[repetition]] in [[Freud]].<p>
We cannot deny that it is within the explanation of repetition that this digression on the scopic function is situated -no doubt by Maurice Merleau-Ponty's recently published work, <i>Le</i> <i>Visible et l'invisible. </i>Moreover ' it seemed to me that, if an encounter were to be found there, it was a happy one, one destined to stress, as I shall try to do today, how, in the perspective of the unconscious, we can situate consciousness.</p><p>
</p><center>I<br>
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<i>I saw mysef [[seeing]] myself, </i>young Parque says somewhere. Certainly, this [[statement]] has rich and [[complex]] implications in relation to the theme developed in <i>La Jeune Parque, </i>that of [[femininity]]-but we haven't got there yet. We are dealing with the [[philosopher]], who apprehends something that is one of the essential correlates of consciousness in its relation to [[representation]], and which is designated as <i>I see mysef seeing mysef. </i> What evidence can we really attach to this [[formula]]? How is it that it remains, in fact, correlative with that fundamental mode to which we referred in the [[Cartesian]] <i>[[cogito]], </i>by which [[The Subject|the subject ]] appreliends himself as [[thought]]?<br>
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What isolates this apprehension of thought by itself is a sort of doubt, which has been called methodological doubt, which concerns whatever might give support to thought in representation. How is it, then, that the <i>I see mysef seeing mysef </i> remains its envelope and base, and, perhaps more than one thinks, grounds its certainty? For, <i>I warm mysef by warming</i> <i>mysefis </i>a reference to the<b> </b>body as body-I feel that sensation of warmth which, from some point inside me, is diffused and locates me as body. Whereas in the <i>I see myself seeing myself,</i> there is no -such sensation of being absorbed by vision.Furthermore, the phenomenologists have succeeded in articulating with precision, and in the most disconcerting way, that it is quite clear that I<b> <i></i></b><i>see outside, </i>that perception is not in me, that it is on the objects that it apprehends. And yet I apprehend the world in a perception that seems to concern the immanence of the <i>I see myself seeing myself. </i>The privilege of the subject seems to be established here from that bipolar reflexive relation by which, as soon as I perceive, my representations belong to me.<br>
W A H L<i>I would also like to say that, when you [[speak]] of the subject</i>
<i>and of the [[real]], one is tempted, onfirst hearing, to consider the [[terms]] in</i> <i>themselves. But gradually one realizes that the are to be [[understood]] in</i> <i>their relation to one [[another]], and that they have a [[topological]] definition</i> <i>-subject and real are to be situated on either side of the [[split]], in the</i> <i>resi . stance Of the [[phantasy]]. [[The Real|The real ]] is, in a way, an [[experience]] of</i> <i>[[resistance]].</i><br>
LACAN: My discourse proceeds, in the following way: each term is sustained only in its topological relation with the others, and the subject of the <i>cogito </i>is treated in exactly the same way.</p><p>
