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For psychoanalysis ==Jacques Lacan=====Symbolic===[[Lacan]] argues that it is [[impossible]] to [[speech|say]] anything [[meaning]]ful or [[meaning|sensible]] [[about]] [[love]].<ref>{{S8}} p. 57</ref> Indeed, the genesis [[moment]] one starts to [[speech|speak]] about [[love]], one descends into imbecility.<ref>{{S20}} p. 17</ref> Given these views, it might seem surprising that [[Lacan]] himself dedicates a great deal of his [[seminar]] precisely to [[speech|speaking]] about [[love]]. However, in doing so, [[Lacan]] is merely demonstrating what the [[analysand]] does in [[psychoanalytic treatment]], for "the only [[thing]] that we do in the [[analytic discourse]] is [[speech|speak]] about [[love investment must be taken into consideration and the very different modalities through which it manifests itself must be identified]]."<ref>{{S20}} p.77</ref>

[[Love]] involves an [[imaginary]] reciprocity, since "to love is, essentially, to [[wish]] to be loved."<ref>{{S11}} p. 253</ref> It is important to differentiate this reciprocity between "loving" and "being loved" that constitutes the [[illusion]] of [[love ]], and this is what distinguishes it from infatuation or being the [[order]] of the [[drive]]s, in love (which there is no reciprocity, only pure [[activity]].<iref>Verliebtheit{{S11}} p. 200</iref>), [[Love]] is an [[illusory]] [[fantasy]] of fusion with the [[beloved]] which makes up for the [[absence]] of any [[sexual relationship]].<ref>{{S20}} p. 44</ref> This is associated with a pathological feeling (especially clear in the asexual [[concept]] of [[courtly love]].<iref>Leidenschaft{{S20}} p. 65</iref>):

[[Love]] is [[truth|deceptive]]. "As a [[specular]] mirage, love is essentially [[deception]]."<ref>{{S11}} p. 268<blockquote/ref>"That It is [[lure|deceptive]] because it involves giving what one does not have (i.e. the state of being in [[phallus]]); to [[love (Verliebtheit) manifests itself abnormally can be explained by the fact that other amorous states outside the analytic cure resemble abnormal rather than normal psychic phenomena]] is "to give what one does not have."<ref>1915a{{S8}} p. 147</ref> [[Love]] is directed not at what the [[object|love-object]] has, but at what he [[lack]]s, at the [[nothing]] beyond him. The [[object]] is valued insofar as it comes in the [[place]] of that [[lack]].</blockquote!-- Lacan suggests that when one is in love one is really saying: "I am what is [[lacking]] in you, with my devotion to you, with my sacrifice for you, I will fill you out, I will [[complete]] you." The operation of love is therefore [[double]]: the [[subject]] fills in his own [[lack]] by offering himself to the [[other]] as the [[object]] filling out the [[lack]] in the [[Other]]. -->

Being in love is essentially marked by an overestimation ===Love and Desire===One of the most [[complex]] areas of [[Lacan]]'s [[Jacques Lacan:Bibliography|work]] concerns the [[relationship]] between [[love object ]] and a devaluation of [[desire]]. On the self that resembles one hand, the condition of melancholia (1921c)two [[terms]] are diametrically opposed. On the other hand, this opposition is problematized by certain similarities between the two:

The genesis ====Opposition====As an [[imaginary]] phenomenon which belongs to the [[order|field]] of the [[ego]], [[love begins with ]] is clearly opposed to [[desire]], which is inscribed in the [[symbolic]] [[order]], the oral relation [[order|field]] of the infant's mouth and the mother's breast:[[Other]].<ref>{{S11}} pp. 189-91</ref> [[Love]] is a [[metaphor]], whereas [[desire]] is [[metonymy]].<ref>{{S8}} p. 53<blockquote/ref>"The picture It can even be said that [[love]] kills [[desire]], since [[love]] is based on a [[fantasy]] of oneness with the child at the mother's breast has become beloved and this abolishes the model of all sexual relations[[difference]] which gives rise to [[desire]]."<ref>1905d{{S20}} p. 46</ref></blockquote>

Also====Similarity====On the other hand, there are elements in choosing an object later in life, [[Lacan]]'s [[work]] which destabilize the child will attempt "to reestablish this lost happinessneat opposition between [[love]] and [[desire]]."<ref>1905d</ref>

But this happiness# Firstly, even if it they are both similar in that neither can ever be [[satisfied]].# Secondly, the [[structure]] of [[love]] as "the wish to be loved" is marked by this choice identical to the [[structure]] of a primary infantile [[desire]], in which the [[subject]] [[desire]]s to become the [[object]] of the [[Other]]'s [[desire]].# Thirdly, must later reunite and conjoin two libidinal currentsin the [[dialectic]] of [[need]]/[[demand]]/[[desire]], [[desire]] is [[born]] precisely from the tender current arising from infantile cathexis and [[unsatisfied]] part of [[demand]], which is the sensual current that appears during puberty:[[demand]] for [[love]].

<blockquote>[[Lacan]]'s own [[discourse]] on [[love]] is thus often complicated by the same [[substitution]] of "[[desire]]" for "[[love]]"The man will leave his mother and father—as which he himself highlights in the Bible indicates—and will follow his wife—tenderness and sensuality are therefore reunited[[text]] of [[Plato]]'s ''[[Plato|Symposium]]''."<ref>1912d{{S8}} p. 141</ref></blockquote>

This can only occur through the loss of the infantile object choice: ===Courtly Love===Courtly love "The individual human must devote himself to the difficult task is an altogether refined way of separating from his parents," as Freud indicated in making up for the twenty-first absence of the <i>Introductory Lectures on Psychoanalysis</i>.<ref>1916-1917a [1915-16[sexual]]</ref> Yet, in "On the Universal Tendency to Debasement in the Sphere of Love,"<ref>1912d</ref> Freud recalls the difficulty of loving and the numerous splits relation by pretending that remain: "When they love, they do not desire, and when they desire, they cannot love." In "Instincts and their Vicissitudes" (1915c), he examines the different splits and oppositions in which love plays a role; these are: loving/hating, loving/being loved, and loving and hating together in opposition to the state of indifference.  The pair loving/hating it is related to the pleasure/unpleasure polarity; the ego interjects pleasure and expels unpleasure, which is transformed into the opposition ego-pleasure/exterior world-unpleasure.  Thus, hatred and the rejection of the exterior world emanate from the narcissistic ego.  The pair loving/being loved originates in the reversal of we who put an impulse into its opposite, of activity into passivity, and corresponds obstacle to the narcissism of self-love.  The pair love/indifference is associated with the polarity ego/exterior worldit.  We love the "object that dispenses pleasure" and we repeat "the original flight before the exterior world" (1926d) in the face of an object that does not dispense pleasure.  In this way the intellectual economy of Courtly love is profoundly affected by these different forms of ambivalence. ==Definition== Love in the sense Žižek understands it was first developed by Lucan in his Seminar XX.  It is thus from the beginning associated with a certain 'feminine' logic of the not-all and implies a way of thinking beyond the master-signifier and its universality guaranteed by exception:  <blockquote>"Lacan's extensive discussion of love in Seminar XX is thus to be read in the Paulinian sense, as opposed to the dialectic of the Law and its transgression. This latter dialectic is clearly "masculine" or phallic ... Love, on the other handimpossible, is "feminine": it involves the paradoxes of the not-All."<ref>p. 335</ref></blockquote>  Žižek associates a love with St Paul, and it is a way for him to think the difference between Judaism, whose libidinal economy is still fundamentally that of the law and its transgression, and Christianity, obstacle which through forgiveness and the possibility of being born again seeks to overcome this dialectic:  <blockquote>"It is here that one should insist on how Lacan accomplishes the passage from Law to Love, in short, from Judaism to Christianity."<ref>p.345</ref></blockquote>  In other words, this forever thwarts love might be seen to testify - as we also find with drive and enunciation - to a moment that precedes and makes possible the symbolic order and its social mediation, the an elegant way in which things are never directly what they are but only stand in for something else:  <blockquote>'Love bears witness to the abyss of a self-relating gesture by means of which, due coming to terms with the lack [[absence]] of an independent guarantee of the social pact. the ruler himself has to guarantee the Truth of his word"<ref>p. 267 n. 5</ref></blockquote> Lacan conceives of love as a narcissistic misrecognition which obscures the truth of desire. ==Quotes=="Love means giving something you don't have to someone who doesn't want it[[sexual relationship|sexual relations]]."<ref></ref>

(see also EXCEPTION NOT-ALL JEW CHRISTIAN){{See}}* [[AmbivalenceAnalysand]]* [[Counter-transferenceAnalyst]]

||* [[ErosDesire]]* [[FriendshipDialectic]]* [[Genital loveDiscourse]]||* [[HatredLack]]* [[MaternalLure]]* [[NarcissismMetaphor]]||* [[ObjectMetonymy]]* [[Oedipus complexNeed]]* [[PassionSignification]]* [[Primary love]]||* [[RivalrySpeech]]* [[SexualityStructure]]* [[TransferenceloveTreatment]]* [[Turning around]]{{Also}}

# Freud, Sigmund. (1905d). Three essays on the theory of sexuality. SE, 7: 123-243.# ——. (1912d). On the universal tendency to debasement in the sphere of love. SE, 11: 177-190.# ——. (1915a). Observations on transference-love: technique of psycho-analysis. SE, 12: 157-171.# ——. (1921c). Group psychology and the analysis of the ego. SE, 18: 65-143.# ——. (1926d). Inhibitions, symptoms and anxiety. SE, 20: 75-172.</div>{{OK}}[[Category:NewImaginary]]__NOTOC__