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 {{Top}}| align="[[right]]" style="margin-left:10px;line-height:2.0em;text-align:justify;background-color:#fcfcfc;border:1px solid #aaa" | [[French]]: ''[[pulsion]]''; |-| [[German]]: ''[[Trieb{{Bottom}} 

[[Freud]]'s [[concept ]] of the [[drive]] is central to his [[theory ]] of [[human]] [[sexuality]]; it lies at the heart of his theory of [[sexuality]].

For [[Freud]], the distinctive feature of [[human]] [[sexuality]] -- as opposed to the [[sexual ]] [[life ]] of other animals -- is that it is not regulated by any [[instinct]] -- a concept which implies a relatively fixed and innate [[relationship ]] to an [[object]] -- but by the [[drive]]s -- which differ from [[instinct]]s in that they are extremely variable, and develop in ways which are [[contingent ]] on the life [[history ]] of the [[subject]].

[[Lacan]] insists on maintaining the [[Freud]]ian [[distinction ]] between [[drive]] and [[instinct]].<ref>{{E}} p.301</ref>

Whereas [[instinct]] denotes a [[mythical ]] [[linguistic|pre-linguistic]] [[need]], the [[drive]] is completely removed from the realm of [[biology]].

[[Lacan]] argues that the [[purpose ]] of the [[drive]] (''[[Triebziel]]'') is not to reach a ''[[goal]]'' (a final destination) but to follow its ''aim'' (the way itself), which is to circle round the [[object]].<ref>{{S11}} p.168</ref>

Thus the [[real ]] purpose of the [[drive]] is not some mythical goal of [[full ]] [[satisfaction]], but to [[return ]] to its circular path, and [[The Real|the real ]] source of [[enjoyment]] is the [[repetition|repetitive movement]] of this closed circuit.

It is a thoroughly [[culture|cultural]] and [[symbolic]] [[construct]].

[[Lacan]] thus empties the concept of the [[drive]] of the lingering references in [[Freud]]'s [[work ]] to energetics and hydraulics.

This circuit is [[structured ]] by the [[three ]] [[grammatical ]] voices.

# The [[active ]] [[voice ]] (e.g. to see)

# The [[passive ]] voice (e.g. to be seen)

The first of these two [[times ]] (active and reflexive voices) are autoerotic; they [[lack ]] a [[subject]].

Only in the [[third ]] [[time ]] (the passive voice), when the [[drive]] completes its circuit, does "a new subject" appear (which is to say that before this time, there was [[No Subject|no subject]]).

Although the [[third time ]] is the passive voice, the [[drive]] is always essentially active, which is why [[Lacan]] writes that the third time not as "to be seen" but as "to make oneself be seen."

The circuit of the [[drive]] is the only way for the [[subject]] to [[transgress ]] the [[pleasure principle]].

[[Freud]] argued that [[sexuality]] is composed of a [[number ]] of [[drive|partial drives]] ([[Ger]]. ''[[drive|Partieltrieb]]'') such as the [[drive|oral drive]] and the [[drive|anal drive]], each specified by a different source (a different [[erotogenic ]] zone).

At first these component [[drive]]s function anarchically and independently (viz. the "[[polymorphous perversity]]" of [[children]]), but in [[puberty ]] they become organized and fused together under the priamcy of the [[genital ]] organs.<ref>{{F}} p.1905d.</ref>

[[Lacan]] emphasizes the partial [[nature ]] of all [[drive]]s, but differs from [[Freud]] on two points: # [[Lacan]] rejects the [[idea]] that the partial drives can ever attain any [[complete]] organization or fusion, aruging that the priamcy of the genital zone, if achieved, is always a highly precarious affair.

# : He thus challenges the [[notion]], put forward by some [[psychoanalysts]] after [[Freud]], of a [[Lacangenital drive]] rejects the idea that in which the partial drives can ever attain any complete organization or fusion, aruging that the priamcy of the genital zone, if achieved, is always are completely integrated in a highly precarious affair[[harmonious]] relation.

: He thus challenges # [[Lacan]] argues that the notion[[drive]]s are partial, put forward by some psychoanalysts after not in the [[Freudsense]], that thy are parts of a [[whole]] (a 'genital drive '), but in which the partial drives are completely integrated in a harmonious relationsense that they only [[represent]] sexuality partially; they do not represent the [[reproductive]] function of sexuality but only the [[dimension]] of enjoyment.<ref>{{S11}} p.204</ref>

[[Lacan]] [[identifies ]] four partial drives: the [[drive|oral drive]], the [[drive|anal drive]], the [[drive|scopic drive]], and the [[drive|invocatory drive]].

! align="center" | !! align="center" | [[Partial drive| PARTIAL DRIVE ]] !! align="center" | EROGENOUS ZONE !! align="center" | [[Partial Object| PARTIAL OBJECT ]] !! align="center" | VERB

In 1957, in the context of the [[graph of desire]], [[Lacan]] proposes the [[formula ]] ('''S <> D''') as the [[matheme]] for the [[drive]]. This formula is to be read: the [[bar]]ed [[subject]] in relation to [[demand]], the [[fading]] of the [[subject]] before the [[insistence]] of a [[demand]] that persists without any [[conscious]] [[intention]] to sustain it.

Throughout the various reformulations of drive-theory in [[Freud]]'s work, one constant feature is a basic [[dualism]].

At first this dualism was conceived in [[terms ]] of an opposition between the [[drive|sexual drive]]s (''[[drive|Sexualtriebe]]'') on the one hand, and the [[drive|ego-drive]]s (''[[drive|Ichtriebe]]'') or [[drive|drives of self-preservation]] (''[[drive|Selbsterhaltungstriebe]]'') on the other.

He was thus led to reconceptualize the dualism of the [[drive]]s in terms of an opposition between the [[drive|life drive]]s (''[[drive|Lebenstriebe]]'') and the [[death drive]]s (''[[death drive|TodostriebeTodestriebe]]'').

[[Lacan]] argues that it is important to retain [[Freud]]'s dualism, and rejects the monism of [[Jung]], who argued that all [[psychic ]] forces could be reduced to one single concept of psychic [[energy]].<ref>{{S1}} p.118-20</ref>

However, [[Lacan]] prefers to reconceptualize this dualism in terms of an opposition between the [[symbolic]] and the [[imaginary]], and not in terms of an oppositio opposition between different kinds of [[drive]]s.

The [[drive]]s are closely related to [[desire]]; both originate in the field of the [[subject]], as opposed to the [[drive|genital drive]], which (if it [[exists]]) finds its [[form ]] on the side of the [[Other]].<ref>{{S11}} p.189</ref>

However, the [[drive]] is not merely [[another ]] [[name ]] for [[desire]]: they are the partial aspects in which [[desire]] is realized.