https://nosubject.com/index.php?title=Desire_of_the_subject&feed=atom&action=historyDesire of the subject - Revision history2024-03-28T18:45:48ZRevision history for this page on the wikiMediaWiki 1.31.0https://nosubject.com/index.php?title=Desire_of_the_subject&diff=46212&oldid=prev127.0.0.1: The LinkTitles extension automatically added links to existing pages (https://github.com/bovender/LinkTitles).2019-05-27T21:59:07Z<p>The LinkTitles extension automatically added links to existing pages (https://github.com/bovender/LinkTitles).</p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>  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.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>  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.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>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 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.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>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 <ins class="diffchange diffchange-inline">[[The Subject|</ins>the subject<ins class="diffchange diffchange-inline">]] </ins>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.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>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 is always a [[metonymic]] object, always a desire for "something else."</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>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 <ins class="diffchange diffchange-inline">[[Object of Desire|</ins>object of desire<ins class="diffchange diffchange-inline">]] </ins>is always a [[metonymic]] object, always a desire for "something else."</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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.</div></td></tr>
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</table>127.0.0.1https://nosubject.com/index.php?title=Desire_of_the_subject&diff=45353&oldid=prev127.0.0.1: The LinkTitles extension automatically added links to existing pages (https://github.com/bovender/LinkTitles).2019-05-24T05:30:58Z<p>The LinkTitles extension automatically added links to existing pages (https://github.com/bovender/LinkTitles).</p>
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<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Although it was introduced into French by Ignace Meyerson's inaccurate translation of the Freudian term <i>Wunsch</i> (wish), desire went on to become a major Lacanian concept. For Lacan as well as for Freud, desire is the subject's yearning for a fundamentally lost object. Thus for Freud, any search for an object is, in fact, an attempt to refind it. For Lacan, however, the object of desire is located prior to desire and functions as its cause.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Although it was introduced into <ins class="diffchange diffchange-inline">[[</ins>French<ins class="diffchange diffchange-inline">]] </ins>by Ignace Meyerson's inaccurate <ins class="diffchange diffchange-inline">[[</ins>translation<ins class="diffchange diffchange-inline">]] </ins>of the <ins class="diffchange diffchange-inline">[[</ins>Freudian<ins class="diffchange diffchange-inline">]] </ins>term <i><ins class="diffchange diffchange-inline">[[</ins>Wunsch<ins class="diffchange diffchange-inline">]]</ins></i> (<ins class="diffchange diffchange-inline">[[</ins>wish<ins class="diffchange diffchange-inline">]]</ins>), <ins class="diffchange diffchange-inline">[[</ins>desire<ins class="diffchange diffchange-inline">]] </ins>went on to become a major <ins class="diffchange diffchange-inline">[[</ins>Lacanian<ins class="diffchange diffchange-inline">]] [[</ins>concept<ins class="diffchange diffchange-inline">]]</ins>. For <ins class="diffchange diffchange-inline">[[</ins>Lacan<ins class="diffchange diffchange-inline">]] </ins>as well as for <ins class="diffchange diffchange-inline">[[</ins>Freud<ins class="diffchange diffchange-inline">]]</ins>, desire is the <ins class="diffchange diffchange-inline">[[</ins>subject<ins class="diffchange diffchange-inline">]]</ins>'s <ins class="diffchange diffchange-inline">[[</ins>yearning<ins class="diffchange diffchange-inline">]] </ins>for a fundamentally lost <ins class="diffchange diffchange-inline">[[</ins>object<ins class="diffchange diffchange-inline">]]</ins>. Thus for Freud, any <ins class="diffchange diffchange-inline">[[</ins>search<ins class="diffchange diffchange-inline">]] </ins>for an object is, in fact, an attempt to refind it. For Lacan, however, the <ins class="diffchange diffchange-inline">[[</ins>object of desire<ins class="diffchange diffchange-inline">]] </ins>is located prior to desire and functions as its <ins class="diffchange diffchange-inline">[[</ins>cause<ins class="diffchange diffchange-inline">]]</ins>.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Lacan subverted the Freudian aphorism that "a dream is the fulfillment of a wish" (Freud, 1900a, p. 121): "If Freud accepts, as the reason for a dream that seems to run counter to his thesis, the very desire to contradict him on the part of a subject whom he had tried to convince of his theory, how could he fail to accept the same reason for himself when the law he arrived at is supposed to have come to him from other people?" (Lacan,<i>Écrits</i>, p. 58). Moreover, in what Freud called the rebus-like structure of the dream, Lacan found support for assimilating condensation (<i>Verdichtung</i>) and displacement (<i>Verschiebung</i>) to the tropes of metaphor and metonymy. Thus he was able to conclude that "the unconscious is structured like a language."</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Lacan subverted the Freudian aphorism that "a <ins class="diffchange diffchange-inline">[[</ins>dream<ins class="diffchange diffchange-inline">]] </ins>is the fulfillment of a wish" (Freud, 1900a, p. 121): "If Freud accepts, as the <ins class="diffchange diffchange-inline">[[</ins>reason<ins class="diffchange diffchange-inline">]] </ins>for a dream that seems to run counter to his <ins class="diffchange diffchange-inline">[[</ins>thesis<ins class="diffchange diffchange-inline">]]</ins>, the very desire to contradict him on the part of a subject whom he had tried to convince of his <ins class="diffchange diffchange-inline">[[</ins>theory<ins class="diffchange diffchange-inline">]]</ins>, how could he fail to accept the same reason for himself when the law he arrived at is supposed to have come to him from <ins class="diffchange diffchange-inline">[[</ins>other<ins class="diffchange diffchange-inline">]] [[</ins>people<ins class="diffchange diffchange-inline">]]</ins>?" (Lacan,<i><ins class="diffchange diffchange-inline">[[</ins>Écrits<ins class="diffchange diffchange-inline">]]</ins></i>, p. 58). Moreover, in what Freud called the rebus-like <ins class="diffchange diffchange-inline">[[</ins>structure<ins class="diffchange diffchange-inline">]] </ins>of the dream, Lacan found support for assimilating <ins class="diffchange diffchange-inline">[[</ins>condensation<ins class="diffchange diffchange-inline">]] </ins>(<i><ins class="diffchange diffchange-inline">[[</ins>Verdichtung<ins class="diffchange diffchange-inline">]]</ins></i>) and <ins class="diffchange diffchange-inline">[[</ins>displacement<ins class="diffchange diffchange-inline">]] </ins>(<i><ins class="diffchange diffchange-inline">[[</ins>Verschiebung<ins class="diffchange diffchange-inline">]]</ins></i>) to the tropes of <ins class="diffchange diffchange-inline">[[</ins>metaphor<ins class="diffchange diffchange-inline">]] </ins>and <ins class="diffchange diffchange-inline">[[</ins>metonymy<ins class="diffchange diffchange-inline">]]</ins>. Thus he was able to conclude that "the <ins class="diffchange diffchange-inline">[[</ins>unconscious<ins class="diffchange diffchange-inline">]] </ins>is <ins class="diffchange diffchange-inline">[[</ins>structured<ins class="diffchange diffchange-inline">]] </ins>like a <ins class="diffchange diffchange-inline">[[</ins>language<ins class="diffchange diffchange-inline">]]</ins>."</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Freud used dreams to derive both his first topography and a model of the psychic apparatus that defined desire as the "cathexis" of a mnemic image linked to the satisfaction of need. Thus for Freud desire is satisfied just once, and any subsequent manifestation of desire is only an impulse (<i>Regung</i>) that aims to reestablish, sometimes to the point of (psychotic) hallucination, the image of an irretrievably lost object. This is the "empirical" failure of hallucinatory satisfaction that leads to thought—which, Freud says, "is nothing but a substitute for a hallucinatory wish" (p. 567)—and thus to voluntary activity that aims at the satisfaction of need, not desire.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Freud used <ins class="diffchange diffchange-inline">[[</ins>dreams<ins class="diffchange diffchange-inline">]] </ins>to derive both his first <ins class="diffchange diffchange-inline">[[</ins>topography<ins class="diffchange diffchange-inline">]] </ins>and a <ins class="diffchange diffchange-inline">[[</ins>model<ins class="diffchange diffchange-inline">]] </ins>of the <ins class="diffchange diffchange-inline">[[</ins>psychic<ins class="diffchange diffchange-inline">]] [[</ins>apparatus<ins class="diffchange diffchange-inline">]] </ins>that defined desire as the "<ins class="diffchange diffchange-inline">[[</ins>cathexis<ins class="diffchange diffchange-inline">]]</ins>" of a mnemic <ins class="diffchange diffchange-inline">[[</ins>image<ins class="diffchange diffchange-inline">]] </ins>linked to the <ins class="diffchange diffchange-inline">[[</ins>satisfaction<ins class="diffchange diffchange-inline">]] </ins>of <ins class="diffchange diffchange-inline">[[</ins>need<ins class="diffchange diffchange-inline">]]</ins>. Thus for Freud desire is <ins class="diffchange diffchange-inline">[[</ins>satisfied<ins class="diffchange diffchange-inline">]] </ins>just once, and any subsequent manifestation of desire is only an impulse (<i>Regung</i>) that aims to reestablish, sometimes to the point of (<ins class="diffchange diffchange-inline">[[</ins>psychotic<ins class="diffchange diffchange-inline">]]</ins>) <ins class="diffchange diffchange-inline">[[</ins>hallucination<ins class="diffchange diffchange-inline">]]</ins>, the image of an irretrievably <ins class="diffchange diffchange-inline">[[</ins>lost object<ins class="diffchange diffchange-inline">]]</ins>. This is the "empirical" failure of <ins class="diffchange diffchange-inline">[[</ins>hallucinatory<ins class="diffchange diffchange-inline">]] </ins>satisfaction that leads to thought—which, Freud says, "is <ins class="diffchange diffchange-inline">[[</ins>nothing<ins class="diffchange diffchange-inline">]] </ins>but a <ins class="diffchange diffchange-inline">[[</ins>substitute<ins class="diffchange diffchange-inline">]] </ins>for a hallucinatory wish" (p. 567)—and thus to voluntary <ins class="diffchange diffchange-inline">[[</ins>activity<ins class="diffchange diffchange-inline">]] </ins>that aims at the satisfaction of need, not desire.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Dreams, which realize desires in the quick, "backward" way, serve as an example of the psychical apparatus's primary mode of functioning, abandoned because of its inefficacy. Censorship, the guarantor of our mental health, prevents the impulses of unconscious desire from being manifested during the day. Symptoms must be considered as the realization of wholly unconscious desires. Dreams, on the other hand, express the attainment of these desires with the consent and control of the preconscious, which tilts in the end toward the desire to sleep.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Dreams, which realize desires in the quick, "backward" way, serve as an example of the <ins class="diffchange diffchange-inline">[[</ins>psychical<ins class="diffchange diffchange-inline">]] </ins>apparatus's primary mode of functioning, abandoned because of its inefficacy. <ins class="diffchange diffchange-inline">[[</ins>Censorship<ins class="diffchange diffchange-inline">]]</ins>, the <ins class="diffchange diffchange-inline">[[</ins>guarantor<ins class="diffchange diffchange-inline">]] </ins>of our <ins class="diffchange diffchange-inline">[[</ins>mental<ins class="diffchange diffchange-inline">]] </ins>health, prevents the impulses of unconscious desire from <ins class="diffchange diffchange-inline">[[</ins>being<ins class="diffchange diffchange-inline">]] </ins>manifested during the day. <ins class="diffchange diffchange-inline">[[</ins>Symptoms<ins class="diffchange diffchange-inline">]] </ins>must be considered as the realization of wholly unconscious desires. Dreams, on the other hand, express the attainment of these desires with the consent and <ins class="diffchange diffchange-inline">[[</ins>control<ins class="diffchange diffchange-inline">]] </ins>of the <ins class="diffchange diffchange-inline">[[</ins>preconscious<ins class="diffchange diffchange-inline">]]</ins>, which tilts in the end toward the desire to <ins class="diffchange diffchange-inline">[[</ins>sleep<ins class="diffchange diffchange-inline">]]</ins>.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>On the basis of the "burning child dream" (Freud, pp. 509-511), which expressed this desire to sleep, Lacan constructed his graph of desire (Lacan, 1958-59,</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>On the basis of the "burning <ins class="diffchange diffchange-inline">[[</ins>child<ins class="diffchange diffchange-inline">]] </ins>dream" (Freud, pp. 509-511), which expressed this desire to sleep, Lacan constructed his <ins class="diffchange diffchange-inline">[[</ins>graph<ins class="diffchange diffchange-inline">]] </ins>of desire (Lacan, 1958-59,</div></td></tr>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>  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.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>  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.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>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 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.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>At the intersection of the <ins class="diffchange diffchange-inline">[[</ins>imaginary<ins class="diffchange diffchange-inline">]] </ins>and the <ins class="diffchange diffchange-inline">[[</ins>symbolic<ins class="diffchange diffchange-inline">]]</ins>, <ins class="diffchange diffchange-inline">[[</ins>human<ins class="diffchange diffchange-inline">]] </ins>desire is established by a <ins class="diffchange diffchange-inline">[[</ins>loss<ins class="diffchange diffchange-inline">]] </ins>that can be <ins class="diffchange diffchange-inline">[[</ins>symbolized<ins class="diffchange diffchange-inline">]] </ins>by the <ins class="diffchange diffchange-inline">[[</ins>separation<ins class="diffchange diffchange-inline">]] </ins>from the placenta at <ins class="diffchange diffchange-inline">[[</ins>birth<ins class="diffchange diffchange-inline">]]</ins>. This <ins class="diffchange diffchange-inline">[[</ins>primal<ins class="diffchange diffchange-inline">]] [[</ins>castration<ins class="diffchange diffchange-inline">]] </ins>gives birth to the subject of an <ins class="diffchange diffchange-inline">[[</ins>impossible<ins class="diffchange diffchange-inline">]] [[</ins>enjoyment<ins class="diffchange diffchange-inline">]] </ins>sustained by the object <i>a</i>. Later losses, which constitute the possible <ins class="diffchange diffchange-inline">[[</ins>objects<ins class="diffchange diffchange-inline">]] </ins>of human desire (the nipple, <ins class="diffchange diffchange-inline">[[</ins>feces<ins class="diffchange diffchange-inline">]]</ins>, the <ins class="diffchange diffchange-inline">[[</ins>phallus<ins class="diffchange diffchange-inline">]]</ins>), are always manifested more or less by the <ins class="diffchange diffchange-inline">[[</ins>anxiety<ins class="diffchange diffchange-inline">]] </ins>that indicates the reappearance of this lost primal enjoyment, that is, the <ins class="diffchange diffchange-inline">[[</ins>lack<ins class="diffchange diffchange-inline">]] </ins>of lack. That is why the <ins class="diffchange diffchange-inline">[[</ins>speaking<ins class="diffchange diffchange-inline">]] </ins>being can only "<ins class="diffchange diffchange-inline">[[</ins>symbolize<ins class="diffchange diffchange-inline">]]</ins>" this lack by the minus phi ( /), which is the image of the <ins class="diffchange diffchange-inline">[[</ins>capital<ins class="diffchange diffchange-inline">]] </ins>phi, F. Likewise, this lack can only be "imagined" in the articulation of the fantasy, =S } <i>a</i>, in which the <ins class="diffchange diffchange-inline">[[</ins>barred<ins class="diffchange diffchange-inline">]] </ins>S is the subject and the <ins class="diffchange diffchange-inline">[[</ins>symbol<ins class="diffchange diffchange-inline">]] </ins>} means "desire of." This is the <ins class="diffchange diffchange-inline">[[</ins>form<ins class="diffchange diffchange-inline">]] </ins>that is best suited to defending against the desire of the Other.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>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 is always a metonymic object, always a desire for "something else."</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>This desire "is neither the appetite for satisfaction [Need] nor the <ins class="diffchange diffchange-inline">[[</ins>demand<ins class="diffchange diffchange-inline">]] </ins>for <ins class="diffchange diffchange-inline">[[</ins>love<ins class="diffchange diffchange-inline">]] </ins>[Demand], but the <ins class="diffchange diffchange-inline">[[</ins>difference<ins class="diffchange diffchange-inline">]] </ins>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 <ins class="diffchange diffchange-inline">[[</ins>phobia<ins class="diffchange diffchange-inline">]] </ins>the object is prohibited; in <ins class="diffchange diffchange-inline">[[</ins>hysteria<ins class="diffchange diffchange-inline">]] </ins>it is unsatisfying; and in <ins class="diffchange diffchange-inline">[[</ins>obsession<ins class="diffchange diffchange-inline">]] </ins>it is merely defended against. In any <ins class="diffchange diffchange-inline">[[</ins>case<ins class="diffchange diffchange-inline">]]</ins>, desire remains marked by—and serves as a reminder of—a lost enjoyment. The object of this enjoyment, the phallus, becomes the <ins class="diffchange diffchange-inline">[[</ins>signifier<ins class="diffchange diffchange-inline">]] </ins>of the very lack of a signifier, and thus the signifier of castration as imposed by language. And so the object of desire is always a <ins class="diffchange diffchange-inline">[[</ins>metonymic<ins class="diffchange diffchange-inline">]] </ins>object, always a desire for "something else."</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>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.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>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 <ins class="diffchange diffchange-inline">[[</ins>place<ins class="diffchange diffchange-inline">]] </ins>of language in their theory. If language for Freud is a kind of superstructure linked to the <ins class="diffchange diffchange-inline">[[</ins>life<ins class="diffchange diffchange-inline">]] [[</ins>instinct<ins class="diffchange diffchange-inline">]]</ins>, and thus an <ins class="diffchange diffchange-inline">[[</ins>ideal<ins class="diffchange diffchange-inline">]] </ins>to be attained, for Lacan it is also the insurmountable <ins class="diffchange diffchange-inline">[[</ins>limit<ins class="diffchange diffchange-inline">]] </ins>and metaphor of being.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==See Also==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==See Also==</div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l22" >Line 22:</td>
<td colspan="2" class="diff-lineno">Line 22:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><references/></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><references/></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># Dor, Joël. (1997). Introduction to the reading of Lacan: The unconscious structured like a language. (Judith Feher Gurewich, Ed., in collaboration with Susan Fairfield). North-vale, NJ: J. Aronson. (Original work published 1985-1992)</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># Dor, Joël. (1997). Introduction to the <ins class="diffchange diffchange-inline">[[</ins>reading<ins class="diffchange diffchange-inline">]] </ins>of Lacan: The unconscious structured like a language. (<ins class="diffchange diffchange-inline">[[</ins>Judith<ins class="diffchange diffchange-inline">]] </ins>Feher Gurewich, Ed., in collaboration with Susan Fairfield). North-vale, NJ: J. Aronson. (Original <ins class="diffchange diffchange-inline">[[</ins>work<ins class="diffchange diffchange-inline">]] </ins>published 1985-1992)</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># Freud, Sigmund. (1900a). The interpretation of dreams. SE, 4-5.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># <ins class="diffchange diffchange-inline">[[</ins>Freud, Sigmund<ins class="diffchange diffchange-inline">]]</ins>. (1900a). The <ins class="diffchange diffchange-inline">[[</ins>interpretation<ins class="diffchange diffchange-inline">]] </ins>of dreams. SE, 4-5.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># Lacan, Jacques. (2002).Écrits: A selection. (Bruce Fink, Trans.) New York: W. W. Norton.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># <ins class="diffchange diffchange-inline">[[</ins>Lacan, Jacques<ins class="diffchange diffchange-inline">]]</ins>. (2002).Écrits: A selection. (<ins class="diffchange diffchange-inline">[[</ins>Bruce Fink<ins class="diffchange diffchange-inline">]]</ins>, Trans.) New York: W. W. Norton.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># ——. (1958-59). Le séminaire-livre VI, le désir et son interpretation, unpublished.</div></td><td class='diff-marker'>+</td><td style="color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># ——. (1958-59). Le séminaire-livre VI, le <ins class="diffchange diffchange-inline">[[</ins>désir<ins class="diffchange diffchange-inline">]] </ins>et son interpretation, unpublished.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:New]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #222; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:New]]</div></td></tr>
</table>127.0.0.1https://nosubject.com/index.php?title=Desire_of_the_subject&diff=7875&oldid=prevRiot Hero at 01:44, 10 June 20062006-06-10T01:44:09Z<p></p>
<p><b>New page</b></p><div>Although it was introduced into French by Ignace Meyerson's inaccurate translation of the Freudian term <i>Wunsch</i> (wish), desire went on to become a major Lacanian concept. For Lacan as well as for Freud, desire is the subject's yearning for a fundamentally lost object. Thus for Freud, any search for an object is, in fact, an attempt to refind it. For Lacan, however, the object of desire is located prior to desire and functions as its cause.<br />
Lacan subverted the Freudian aphorism that "a dream is the fulfillment of a wish" (Freud, 1900a, p. 121): "If Freud accepts, as the reason for a dream that seems to run counter to his thesis, the very desire to contradict him on the part of a subject whom he had tried to convince of his theory, how could he fail to accept the same reason for himself when the law he arrived at is supposed to have come to him from other people?" (Lacan,<i>Écrits</i>, p. 58). Moreover, in what Freud called the rebus-like structure of the dream, Lacan found support for assimilating condensation (<i>Verdichtung</i>) and displacement (<i>Verschiebung</i>) to the tropes of metaphor and metonymy. Thus he was able to conclude that "the unconscious is structured like a language."<br />
Freud used dreams to derive both his first topography and a model of the psychic apparatus that defined desire as the "cathexis" of a mnemic image linked to the satisfaction of need. Thus for Freud desire is satisfied just once, and any subsequent manifestation of desire is only an impulse (<i>Regung</i>) that aims to reestablish, sometimes to the point of (psychotic) hallucination, the image of an irretrievably lost object. This is the "empirical" failure of hallucinatory satisfaction that leads to thought—which, Freud says, "is nothing but a substitute for a hallucinatory wish" (p. 567)—and thus to voluntary activity that aims at the satisfaction of need, not desire.<br />
Dreams, which realize desires in the quick, "backward" way, serve as an example of the psychical apparatus's primary mode of functioning, abandoned because of its inefficacy. Censorship, the guarantor of our mental health, prevents the impulses of unconscious desire from being manifested during the day. Symptoms must be considered as the realization of wholly unconscious desires. Dreams, on the other hand, express the attainment of these desires with the consent and control of the preconscious, which tilts in the end toward the desire to sleep.<br />
On the basis of the "burning child dream" (Freud, pp. 509-511), which expressed this desire to sleep, Lacan constructed his graph of desire (Lacan, 1958-59,<br />
<br />
<br />
<br />
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.<br />
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 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.<br />
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 is always a metonymic object, always a desire for "something else."<br />
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.<br />
<br />
==See Also==<br />
* [[Fantasy]]<br />
* [[Formations of the unconscious]]<br />
* [[Graph of Desire]]<br />
* [[Wish-fulfillment]]<br />
* [[Wish/yearning]]<br />
<br />
==References==<br />
<references/><br />
<br />
# Dor, Joël. (1997). Introduction to the reading of Lacan: The unconscious structured like a language. (Judith Feher Gurewich, Ed., in collaboration with Susan Fairfield). North-vale, NJ: J. Aronson. (Original work published 1985-1992)<br />
# Freud, Sigmund. (1900a). The interpretation of dreams. SE, 4-5.<br />
# Lacan, Jacques. (2002).Écrits: A selection. (Bruce Fink, Trans.) New York: W. W. Norton.<br />
# ——. (1958-59). Le séminaire-livre VI, le désir et son interpretation, unpublished.<br />
<br />
[[Category:New]]</div>Riot Hero