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[[Seminar XX]], [[Encore]], given in 1972-73, further elaborates Lacan's ideas on ''jouissance'' already outlined, and goes further with another aspect of ''jouissance'', ''[[feminine jouissance]]'', also known as the ''[[Other jouissance]]''.

The speaking being is alone with his/her ''jouissance'' as it is not possible to share the ''jouissance'' of the Other. The axiom that Lacan has already given in earlier seminars, [[there is no sexual rapport]], comes to the foreground in Encore as male and female coming from a very different ''jouissance''; different and not complementary. It is a difference in the relation of the speaking being to ''jouissance'' which determines his being man or woman, not anatomical difference.

=====Phallic ''Jouissance''==Sexual ''jouissance'' is specified as an impasse. It is not what will allow a man and a woman to be joined. Sexual ''jouissance'' can follow no other path than that of [[phallic ]] ''jouissance'' that has to pass through [[speech]]. The ''jouissance'' of man is produced by the [[structure ]] of the [[signifier]], and is known as [[phallic ]] ''jouissance''. The [[structure ]] of [[phallic ]] ''jouissance'' is the [[structure ]] of the [[signifier]]. Lacan proposes a precise definition of man as being subject to [[castration ]] and lacking a part of ''jouissance'', that which is required in order to use [[speech]]. All of man is subjected to the [[signifier]]. Man cannot relate directly with the [[Other]]. His partner is thus not the Other sex but an object, a piece of the body. Man looks for a little surplus ''jouissance'', that linked with object a, which has phallic value.

The erotics embodied in [[object a ]] is the ''jouissance'' that belongs to fantasy, aiming at a piece of the [[body]], and creating an illusion of a union linking the subject with a specific object. The ''jouissance'' of man is thus phallic ''jouissance'' together with surplus ''jouissance''. This is linked to his ideas of the 1960s outlined above.

=====Other ''Jouissance''=====[[Woman]] is [[phallic]] ''jouissance'' with something more, a supplementary ''jouissance''. There is no universal definition of woman. Every woman must pass, like man, through the signifier. However, not all of woman is subjected to the signifier. Woman thus has the possibility of the experience of a ''jouissance'' which is not altogether phallic. This Other ''jouissance'', another kind of satisfaction, has to do with the relation to the Other and is not supported by the object and fantasy.

Increasingly, in his works of the 1970s, Lacan points to the fact that language, in addition to having a signifier effect, also has an effect of ''jouissance''. In [[Television]], he equivocates between ''jouissance'', ''jouis-sens '' (enjoyment in sense) and the ''jouissance'' effect, the enjoyment of one's own unconscious, even if it is through pain (Lacan, 1990). The [[unconscious ]] is emphasized as enjoyment playing through substitution, with ''jouissance'' located in the jargon itself. ''Jouissance'' thus refers to the specific way in which each subject enjoys his/her unconscious.

=====''Lalangue''=====The motor of the unconscious ''jouissance'' is ''lalangue'', also described as babbling or mother tongue. The unconscious is made of ''lalangue''. Lacan writes it as ''lalangue'' to show that language always intervenes in the form of lallation or mother tongue and that the unconscious is a `knowing how to do things' with ''lalangue''. The practice of psychoanalysis, which promotes free association, aims to cut through the apparent coherent, complete system of language in order to emphasize the inconsistencies and holes with which the speaking being has to deal. The ''lalangue'' of the unconscious, that which blurts out when least ex ectedexpected, provides a ''jouissance'' in its very play. Every ''lalangue'' is unique to a subject.

''Jouis-sens'' also refers to the [[super-ego]]'s [[demand ]] to enjoy, a cruel imperative - enjoy! - that the subject will never be able to satisfy. The super-ego promotes the ''jouissance'' that it simultaneously prohibits. The Freudian reference to the super-ego is one of a paradoxical functioning, secretly feeding on the very satisfaction that it commands to be renounced. The severity of the super-ego is therefore a vehicle for ''jouissance''.

In '[[La Troisième]]', presented in Rome in 1974 (Écrits, 1977), Lacan elaborates the third ''jouissance'', jouis-sens, the ''jouissance'' of meaning, the ''jouissance'' of the unconscious, in reference to its locus in the [[Borromean knot]]. He locates the three ''jouissance''s in relation to the intersections of the three circles of the knot, the circles of the [[Real]], the [[Symbolic ]] and the [[Imaginary]]. The Borromean knot is a topos in which the logical and clinical dimensions of the three ''jouissance''s are linked together: the Other ''jouissance'', that is the ''jouissance'' of the body, is located at the intersection of the Real and the Imaginary; phallic ''jouissance'' is situated within the common space of the Symbolic and the Real; the ''jouissance'' of meaning, jouis-sens, is located at the intersection of the Imaginary and the Symbolic. It is the [[object a ]] that holds the central, irreducible place between the Real, the Symbolic and the Imaginary.