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session of December 10, 1958). The sentence of the dreamer, "His father was dead," is situated at the lower level, that of the statement. At the upper level, that of the enunciation, Lacan placed the sentence, "He did not know it." And finally, it is between the statement and the enunciation that Lacan inserted Freud's interpretation, that is, the desire of the dreamer: "according to his wish." The sentence "He did not know it" showed the way in which the dreamer protected the paternal function, which he was deprived of by the death of the real father, and that was the origin of the dream. The desire of the dream was to throw a veil of perpetual ignorance over oedipal desire.
At the intersection of the [[imaginary]] and the [[symbolic]], [[human]] desire is established by a [[loss]] that can be [[symbolized]] by the [[separation]] from the placenta at [[birth]]. This [[primal]] [[castration]] gives birth to [[The Subject|the subject ]] of an [[impossible]] [[enjoyment]] sustained by the object <i>a</i>. Later losses, which constitute the possible [[objects]] of human desire (the nipple, [[feces]], the [[phallus]]), are always manifested more or less by the [[anxiety]] that indicates the reappearance of this lost primal enjoyment, that is, the [[lack]] of lack. That is why the [[speaking]] being can only "[[symbolize]]" this lack by the minus phi ( /), which is the image of the [[capital]] phi, F. Likewise, this lack can only be "imagined" in the articulation of the fantasy, =S } <i>a</i>, in which the [[barred]] S is the subject and the [[symbol]] } means "desire of." This is the [[form]] that is best suited to defending against the desire of the Other.This desire "is neither the appetite for satisfaction [Need] nor the [[demand]] for [[love]] [Demand], but the [[difference]] that results from the subtraction of the first from the second" (Lacan,<i>Écrits</i>, p 276). It protects the subject from the enjoyment of the Other by means of the forms that its object takes. In [[phobia]] the object is prohibited; in [[hysteria]] it is unsatisfying; and in [[obsession]] it is merely defended against. In any [[case]], desire remains marked by—and serves as a reminder of—a lost enjoyment. The object of this enjoyment, the phallus, becomes the [[signifier]] of the very lack of a signifier, and thus the signifier of castration as imposed by language. And so the [[Object of Desire|object of desire ]] is always a [[metonymic]] object, always a desire for "something else."
This Lacanian rereading remains oddly in agreement with Freud on the basis of the analogy that Lacan establishes between desire and dream, and it raises the question of the [[place]] of language in their theory. If language for Freud is a kind of superstructure linked to the [[life]] [[instinct]], and thus an [[ideal]] to be attained, for Lacan it is also the insurmountable [[limit]] and metaphor of being.
