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== Sigmund Freud has ==[[Sigmund Freud]] is often been accused of a crude determinism, since no .[[Freud]] almost never ascribes accident events to chance.No slip or blunder, no matter how apparently insignificant, is ever ascribed to [[chance (''chance'')]].

Indeed, [[Freud wrote, ']] states: "I believe in external (real) chance, it is true, but not in internal (psychical) accidental events."<ref>Freud, 1901: 257</ref>

==Jacques Lacan ==[[Lacan]] expresses the same [[belief ]] in his own terms: chance, in the sense of pure contingency, only exists in the real. In the [[symbolic]] [[order]], there is no such thing as pure chance.

In the seminar of 1964, Lacan uses [[AristotleChance]]'s distinction between two kinds , in the sense of chance to illustrate this distinction between the pure [[realcontingency]] and the [[symbolic]]. In the second book of the ''Physics'', where the concept of causality (see only [[causeexists]]) œS discussed, Aristotle explores in the role of chance and fortune in causality. He distinguishes between two types of chance: [[automatonreal]], 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.

In the [[symbolic]] [[order]], there is no such thing as pure chance. 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 (see [[cause]]) is discussed, [[Aristotle]] explores the role of chance and 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 moral [[action]]. [[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 insistence of the [[signifier ]] in determining the [[subject]].  [[Automaton ]] is not truly arbitrary: only the [[real ]] is truly arbitrary, since "the real is beyond the automaton."<ref>{{Sll, }} p.59</ref> 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]].

 The [[trauma]]tic [[event]] is the encounter with the [[real]], extrinsic to [[signification]].