Freud{| align="[[right]]" style="margin-left:10px;line-height:2.0em;text-align:justify;background-color:#fcfcfc;border:1px solid #aaa" | [[French]]: ''s concept of the drive (Trieb) ([[pulsion) 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 ]]''|-| [[instinctGerman]] (a concept which implies a relatively fixed and innate relationship to an object) but by the drives, which differ from instincts in that they are extremely variable, and develop in ways which are contingent on the life history of the subject.: ''[[Trieb{{Bottom}}
Lacan insists on maintaining the Freudian distinction between Trieb ('drive') and Instinkt ('instinct'), and criticises James Strachey for obliterating this distinction by translating both terms as 'instinct' in the Standard Edition.<ref> (E, 301)</ref> Whereas 'instinct' denotes a mythical pre-linguistic [[need], the drive is completely removed from the realm of [[biology]]. The drives differ from biological needs in that they can never be satisfied, and do not aim at an object but rather circle perpetually round it. 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>Sll, 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 source of enjoyment is the repetitive movement of this closed circuit.
Lacan reminds his readers that ==Drive and Instinct=====Sigmund Freud===[[Freud defined the drive as a montage composed ]]'s [[concept]] of four discontinuous elements: the pressure, the end, the object and the source. The [[drive cannot therefore be conceived ]] is central to his [[theory]] of as 'some ultimate given, something archaic, primordial'[[human]] [[sexuality]];<ref>Sll, 162</ref> it is a thoroughly cultural and symbolic construct. Lacan thus empties lies at the concept heart of the drive his theory of the lingering references in Freud's work to energetics and hydraulics[[sexuality]].
Lacan incorporates For [[Freud]], the four elements distinctive feature of [[human]] [[sexuality]] -- as opposed to the drive in his theory [[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 'circuit'. In this circuit-- which differ from [[instinct]]s in that they are extremely variable, the drive originates and develop in an erogenous zone, circles round ways which are [[contingent]] on the object, and then returns to life [[history]] of the erogenous zone[[subject]]. This circuit is structured by the three grammatical voices
===Jacques Lacan===
[[Lacan]] insists on maintaining the [[Freud]]ian [[distinction]] between [[drive]] and [[instinct]].<ref>{{E}} p.301</ref>
1 The active voice (eWhereas [[instinct]] denotes a [[mythical]] [[linguistic|pre-linguistic]] [[need]], the [[drive]] is completely removed from the realm of [[biology]].g. to see)2 The reflexive voice (e.g. to see oneself)3 The passive voice (e.g. to be seen)
====Aim of the Drive====
The [[drive]]s differ from [[biological]] [[need]]s in that they can never be [[satisfied]], and do not aim at an [[object]] but rather circle perpetually round it.
[[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>
The first Thus the [[real]] purpose 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 timenot some mythical goal of [[full]] [[satisfaction]], there was no subject).<ref> see S11, 178</ref> Although the third time is the passive voice, the drive is always essentially active, which is why Lacan writes the third time not as 'but to be seen' but as '[[return]] to make oneself be seen'. Even supposedly 'passive' phases of the drive such as masochism involve activity.<ref>Sllits circular path, 200</ref> and [[The circuit Real|the real]] source of the drive [[enjoyment]] is the only way for the subject to transgress the pleasure principle[[repetition|repetitive movement]] of this closed circuit.
Freud argued that sexuality is composed of a number of partial drives (Ger. Partieltrieb) such ====Drive as the oral drive Cultural and Symbolic Construct====[[Lacan]] reminds his readers that [[Freud]] defined the anal [[drive, each specified by ]] as a different source (a different erotogenic zone). At first these component drives function anarchically and independently (viz. montage composed of four discontinuous elements: the 'polymorphous perversity' of children)pressure, but in puberty they become organised and fused together under the primacy of end, the genital organs.<ref>Freud, 1905d</ref> Lacan emphasises object and the partial nature of all drives, but differs from Freud on two pointssource.
1. Lacan rejects the idea that the partial drives can ever attain any complete organisation or fusion, arguing that the primacy The [[drive]] cannot therefore be conceived of the genital zoneas "some ultimate given, if achievedsomething archaic, is always a highly precarious affairprimordial. He thus challenges the notion, put forward by some psychoanalysts after Freud, of a genital drive in which the partial drives are completely integrated in a harmonious fashion"<ref>{{S11}} p.162</ref>
2. Lacan argues that the drives are partial, not in the sense that they are parts of a whole (It is a 'genital drive'), but in the sense that they only represent sexuality partially; they do not represent the reproductive function of sexuality but only the dimension of enjoymentthoroughly [[culture|cultural]] and [[symbolic]] [[construct]].<ref>Sll, 204</ref>
[[Lacan identifies four partial drives: ]] thus empties the oral drive, concept of the anal [[drive, the scopic drive, and ]] of the invocatory drive. Each of these drives is specified by a different partial object lingering references in [[Freud]]'s [[work]] to energetics and a different erogenous zonehydraulics.
The first two drives relate to demand, whereas the second pair relate to desire.
In 1957, in the context of the graph of desire, Lacan proposes the formula (SO D) as the [[matheme]] for the drive. This formula is to be read: the barred 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 Circuit of the Drive==[[Lacan]] incorporates the various reformulations four elements of the [[drive-]] in his 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 sexual drives (Sexualtriebe) on the one hand, and the ego-drives (Ichtriebe) or drives of self-preservation (Selbsterhaltungs-triebe) on the other. This opposition was problematised by Freud[[drive]]'s growing realisation, in the period 1914-20, that the ego-drives are themselves sexualcircuit.
He was thus led to reconceptualise In this circut, the dualism of the drives [[drive]] originates in terms of an opposition between the life drives (Lebenstriebe) and the death drives (Todestriebe)[[erogenous zone]].
Lacan argues that it This circuit is important to retain Freud's dualism, and rejects [[structured]] by the monism of Jung, who argued that all psychic forces could be reduced to one single concept of psychic energy.<ref>(Sl, l18-20).</ref> However, Lacan prefers to reconceptualise this dualism in terms of an opposition between the symbolic and the imaginary, and not in terms of an opposition between different kinds of drives. Thus, for Lacan, all drives are sexual drives, and every drive is a [[death drivethree]] [[grammatical]]voices. Since every drive is excessive, repetitive, and ultimately destructive.<ref> (Ec,848)</ref>
# The [[active]] [[voice]] (e.g. to see)
# The drives are closely related to [[desire]]; both originate in the field of the subject, as opposed to the genital drive, which reflexive voice (if it exists) finds its form on the side of the Othere.g.<ref>(Sll, 189to see oneself)</ref> However, the drive is not merely another name for desire: they are the partial aspects in which desire is realised. Desire is one and undivided, whereas the drives are partial manifestations of desire.
# The [[passive]] voice (e.g. to be seen)
===Activity and Passivity===
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]]).
PARTIAL EROGENOUS PARTIAL VERBAlthough 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."
DRIVE ZONE OBJECTEven supposedly "passive" phases of the [[drive]] such as [[masochism]] involve [[activity]].<ref>{{S11}} p.200</ref>
The circuit of the [[drive]] is the only way for the [[subject]] to [[transgress]] the [[pleasure principle]].
D Oral ==The Partial Nature of the Drives==[[Freud]] argued that [[sexuality]] is composed of a [[number]] of [[drive Lips Breast To suck|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>
===Differences between Freud and Lacan===
[[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 [[genital drive]] in which the partial drives are completely integrated in a [[harmonious]] relation.
Anal # [[Lacan]] argues that the [[drive Anus Faeces To shit]]s are partial, not in the [[sense]] that thy are parts of a [[whole]] (a 'genital drive'), but in the sense 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>
===The Four Partial Drives===
[[Lacan]] [[identifies]] four partial drives: the [[drive|oral drive]], the [[drive|anal drive]], the [[drive|scopic drive]], and the [[drive|invocatory drive]].
Each of these [[drive]]s is specified by a different [[partial object]] and a different [[erogenous zone]].
The first two [[drive]]s relate to [[demand]], whereas the second pair relate to [[desire]].
{| style="width:75%; height:200px" border="1" cellpadding="5" cellspacing="0" align="center"|+ '''[[:Image:Lacan-tablepartialdrives.jpg|Table of partial drives]]'''<BR>! align="center" | !! align="center" | [[Partial drive|PARTIAL DRIVE]] !! align="center" | EROGENOUS ZONE !! align="center" | [[Partial Object|PARTIAL OBJECT]] !! align="center" | VERB|-| align="center" | D| align="center" | [[Oral]] [[drive]] || align="center" | [[Erogenous zone|Lips]] || align="center" | [[Partial object|Breast]] || align="center" | To suck|-| align="center" | D| align="center" | [[Anal]] [[drive]] || align="center" | [[Erogenous zone|Anus]] || align="center" | [[Partial object|Faeces]] || align="center" | To shit|-| align="center" | d | align="center" | [[Scopic ]] [[drive ]] || align="center" | [[Erogenous zone|Eyes ]] || align="center" | [[Partial object|Gaze ]] || align="center" | To see|-| align="center" | d| align="center" | [[Invocatory]] [[drive]] || align="center" | [[Erogenous zone|Ears]] || align="center" | [[Partial object|Voice]] || align="center" | To hear|}
==The Lacanian Matheme for the Drive==
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.
Invocatory ==The Dualism of the Drives=====Sigmund Freud: Life and Death===Throughout the various reformulations of drive Ears Voice To hear-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.
This opposition was problematized by [[Freud]]'s growing realization, in the period 1914-20, that the [[drive|ego-drive]]s are themselves sexual.
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|Todestriebe]]'').
===Jacques Lacan: Symbolic and Imaginary===
[[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>
Figure 4 Table However, [[Lacan]] prefers to reconceptualize this dualism in terms of partial drivesan opposition between the [[symbolic]] and the [[imaginary]], and not in terms of an opposition between different kinds of [[drive]]s.
Thus, for [[Lacan]], all [[drive]]s are [[drive|sexual drive]]s, and every [[drive]] is a [[death drive]] since every [[drive]] is excessive, [[repetition|repetitive]], and ultimately destructive.<ref>{{Ec}} p.848</ref>
==Drive and Desire==
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.
== def ==[[Desire]] is one and undivided, whereas the [[drive]]s are partial manifestations of [[desire]].
Instinctual (pre-lingual) bodily impulses or instincts, which Freud ultimately decided could be reduced to two primary drives: 1) the life drives (both the pleasure ==See Also=={{See}}* [[Biology]]* [[Death drive]]* [[Demand]]||* [[Desire]]* [[Instinct]]* [[Need]]||* [[Pleasure principle and the reality principle); and 2) the death drive, which Freud saw as even more primal than the life drives.]]* [[Sexuality]]* [[Subject]]{{Also}}
== References ==<div style="font-size:11px" class="references-small">
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