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In Greek, mathêma means {| align="that which is taught[[left]]" style="margin-right:10px;line-height:2.0em;text-align:left;align:left;background-color:#fcfcfc;border:1px solid #aaa" Following the same path that led Freud to the discovery of slips and jokes, Lacan forged connections between the fields of spoken discourse and logical inscription. In 1955, he introduced what could be called his first matheme, schema L.| [[French]]: ''[[mathème{{Bottom}}

The main Lacanian mathemes in order term [[matheme|mathème]] is a neologism which [[Lacan]] derives from the [[word]] "[[mathematics]], presumably by analogy with the term ''[[mytheme]]'' (a term coined by [[Claude Lévi-Strauss]] to denote the basic constituents of their appearance [[myth]]ological [[system]]s).<ref>[[Claude Lévi-Strauss|Lévi-Strauss, Claude]]. 1955.</ref> The [[matheme]]s are:part of [[algebra|Lacanian algebra]].

1. Schema L (1955), which identifies four points <!-- The [[matheme]] is a [[concept]] introduced in the signifying chain: first, the unconscious, or the discourse [[{{LB}}|work]] of the Other (A), and then the subject (S), which in turn results from the relation between the ego (a) to the other (a) to the other (d). 2[[Jacques Lacan]]. The formula of the signifier (1957), S/s, links the laws of the unconscious discovered "[[matheme]]" is a neologism coined by Freud to [[Jacques Lacan]] in the laws of language (metaphor and metonymy)early 1970s. 3. The Formed by derivation from "big graph[[mathematics]]" (1957) represented two different stages of the signifying chain. Lacan situated jouissanceand by analogy with [[phoneme]] and [[Lévi-Strauss]]'s [[mytheme]], castration, the signifier, and the voice at the various points of intersection on this graph. 4. The four discourses (1969) were used <ref>''Mytheme'' is a term coined by [[Claude Lévi-Strauss]] to link denote the discourses basic constituents of the master, the university, the hysteric, and the analystmythological systems. Four terms—S1, the master signifier; S2, knowledge; </S, ref> the subject; and a, surplus enjoyment—turn in a circular motion term is an equivalent to take up four successive positions defined by the discourse of the master: the agent, the other, the production of the discourse, and truth"[[algebra|mathematical sign]]". 5. The formulas of sexuation (1972) present sexual difference as a logical inscription. Using the signs ∃x, Φx It is not used in conventional [[mathematics]], and ∀x outside of the field but is part of mathematics where they originated, [[Lacan inscribed a masculine psychical structure on one side and a feminine psychical structure on the other]]'s [[algebra]].-->

The Lacanian matheme is characterized by being both open and asymmetrical. It does not tend towards closing discourse, and in spite of its character as a statement, it is primarily an enunciation. And there lies the paradoxical aspect of the enterprise—to found a science of the subject==Schema L==[[Image:Schema. Even though Lacan finally concluded (at the 1978 Congress of theÉcole freudienne de Paris) that there can be no transmission of psychoanalysis, he always situated psychoanalysis within knowledge: access to the unconscious is legible and transmissibleL. Mathemes advance and illustrate the theses that in relation to speech and writing, another structure besides that of grammar or syntax organizes speech, namely the structure of the signifiersimplifie.gif|thumb|150px|right|Schema L]]

The Lacanian matheme proceeds neither by faith nor by pure mathematics. Lacan situates religion on the side of making real, or "realizing," the symbolic of the imaginary, or RSI (Seminar 21, session of November 13, 1973). On the other handIn 1955, [[Lacan defined mathematics as imagining the real of the symbolic, or IRS. If such were the case with the ]] introduced what could be called his first [[matheme]], then it could become a model of the real. In fact, it is no such thing. Lacan never used mathematics as a demonstrationrelatively simple "'''[[schema L]]'''", but as an exercise necessary for a better reading of the unconscious. Thus the mathemes should be read with a shift that allows for them to be situated as a symbolizing of illustrating the [[imaginary|imaginary function]] of the real, or SIR [[ego]].

See also==Signifier==[[Image: Four discourses; Graph of Desire; L and R schemas; Sexuation, formulas of; Signifier/signifiedSAUSSUREANALGORITHM.Bibliographygif|thumb|100px|right|Saussurean algorithm|The Saussurean algorithm]]

* Darmon, Marc. (1990). Essais sur la Topologie Lacanienne. Paris:Éditions de lPerhaps the most familiar [[matheme]] is the "[[matheme|algorithm]]" which in 1957 replaces [[Saussure]]'s simple diagram / arbor with the [[notion]] '''S/s'''A.F.I. * In 1957, [[Lacan, Jacques]] replaces [[Saussure]]'s diagram of the [[sign]] with what is now referred to as the "'''[[Saussurean algorithm]]'''". (2002)<ref>{{E}} p.Écrits: A selection (Bruce Fink, Trans.). New York: W. W. Norton. * ——. Le Séminaire-Livre XXI, Les non-dupes errent [Those Who Aren't Duped Err149</ref> The Names [[matheme]] [[links]] the [[law]]s of the Father[[unconscious]] discovered by [[Freud]] to the [[law]]s of [[language]] (1973-1974[[metaphor]] and [[metonymy]]). Unpublished seminar.

In 'The Twit', he says that he has mathematized his discourse so that it could be taught: 'the unteachable, I turned into a mathème'matheme''' is a concept introduced in the work of the ([[20th century]] [[France|French]] [[psychoanalyst]] [[Jacques LacanScilicet]]4, 1973, p. They are [[formula]]e, designed as [[symbol]]ic [[representation]]s of his [[idea]]s and [[analysis|analyses]]39).

They were intended to introduce some degree But what exactly is a mathème? What does Lacan have in [[mind]]?Is he [[thinking]] of technical rigour in philosophical and psychological writing, replacing the often hard-to-understand verbal descriptions with formulae resembling those used in the [[hard scienceformulas]] that [[punctuate]] his [[teachings]]s, such as the formulas for metaphor and as an easy way to holdmetonymy, rememberfor [[instance]], and rehearse some or the formulas for [[sexuation]]? Or is he rather thinking of the core ideas of both [[Sigmund Freud|Freudtopological]] constructions on the torus and Lacan. For example: $ <> a is the matheme for fantasy in the Freudian[[cross-Lacanian sense.cap]] that he had just introduced, not as metaphor, but as structure itself?

"Matheme"If one tracks down the word 'mathème' in 'The Twit', for Lacan, was not simply it first appears to be intertwined with the topological [[construction]] presented as contributing to the imitation of science by philosophyanalytical discourse, to its fabric: 'No other fabric to endow it with but the ideal language of a perfect means for pure matheme, in other [[words]], the integral transmission of knowledgeonly teachable discourse' (1973, p. 28). Natural languageThe definition, which [[identifies]] the mathème with its constant "metonymic slide"the teachable, fails heresupersedes the mathematizable itself, where since [[the Real]] can only be apprehended through mathematics succeeds. Contemporary philosopher , except the real of the [[impossible]] [[sexual]] relation, which, in point of fact, cannot be transcribed by any [[mathematical]] relation: 'This is why the mathèmes which are transcribed as [[Alain Badioudead]] identifies -ends by the mathematizable, that is, the teachable in the Real, are likely to be coordinated to this "mathemeimpossible" with from the Real' (p. 35).  How is the mathème apprehended in the structure of our language? The first mathèmes, the arithmetical [[figures]], are on the border of language, in its fringe: 'The mathème is a product of the only real which is first recognized in language: the arithmetical [[figure]]' (1973, p. 37). The arithmetical figure is on the scientific procedureborder between common language and mathematical discourse. The first figures are [[signifiers]], but these quickly become meaningless.==def==In GreekL'Oeuvre Claire (1995), J. C. Milner attempts to define the mathème on the basis of the definitions of phoneme (the [[linguist]]'s phonetic unit) and mytheme (part of a myth). Milner proposes that the mathème is an `atom of knowledge'. But, <i>mathêma</i> apart from mathematical [[objects]], there is no such [[thing]] as an atom of knowledge in mathematics. This is in fact what J. A. [[Miller]] means "when, talking [[about]] the mathème in the Revue de la [[Cause]] Freudienne No. 33, he says that which the aim of the analytical [[experience]] is taughtto `[[know]] one's own mathème' (1996)." Following What is important then, is less to [[formalize]] the knowledge achieved during the same path that led Freud [[cure]], than to [[identify]] with one's own mathème.  Miller gives the discovery witty example of slips the triangles and jokesthe spheres, but it is obvious that in this [[particular]] context the mathèmes are mathematical objects, such as the [[triangle]] or the sphere, Lacan forged connections between but also the Borromean [[knot]], the torus, the Möbius [[strip]], and the geometrical [[projection]]. These objects are no longer at the fields edge of spoken discourse language, but rather at the point where the real, [[the imaginary]], and logical inscription[[the symbolic]] intersect. In 1955Rather than [[being]] atoms of knowledge, each one of these objects is a concentrate of knowledge: that which governs the subject's relation to the Real. This means that, as J. A. Miller makes clear in the abovementioned article, the knowledge which is formalized in the mathème (and intertwined with [[satisfaction]]), represents a stake for the ending of the cure:  <blockquote>This is what Lacan has reformulated when he introduced what could suggested that the experience be called carried on to the point when the subject accedes to his first mathemeown mathème, and more particularly the mathème of the primary fantasy, since this fantasy [[conditions]], indeed, determines, schema Lwhatever keeps Mr So and So going all through his [[existence]]. (p.11)</pblockquote><p>The main Lacanian mathemes in order stakes of their appearance the mathème are:</p>many. After the fundamental stake, which has to do with the aim of the cure, there is teaching, as my first allusions to the mathème and its definitions make clear; then there is a [[political]] stake and a [[clinical]] one. <ol><li><i>Schema If the only valuable teaching is the one that can be transcribed into a mathème, then the teacher's [[role]] is reduced to the ultimate: to transmit an elaboration without having anything to do with it. The consequence is the same with all writing: Scilicet, the journal where 'The Twit' ('L</i> (1955'Étourdit')was first published is — except for Lacan's [[texts]] — a collection of unsigned articles after Bourbaki's style of presentation, which identifies four Bourbaki being one of the collective and anonymous mathematical writers of the [[time]]. As J. C. Milner points out in his book on Lacan, the signifying chain[[master]]'s figure [[disappears]] with the mathèmes: firstwe are left with professors.  If one takes Lacan's topology and mathèmes seriously, the clinical [[scene]] changes too. That which makes the symbolic ensnare and bump into the impossible of the real becomes clearer in the light of what Lacan called the topology of signifiers, which taps in the general topology of kinship between signifiers, a topology which, according to Lacan, is budding, if not [[born]], in Freud's '[[Project]]' (Esquisse, see [[Ornicar]]? 36). Inasmuch as it can be separated from the [[clinic]] of signifiers, the clinic of the [[object]] is spotted in, by, and through, the topology of surfaces, just as Lacan shows in 'The Twit' and in some of his later [[seminars]].  Later, J. A. Miller took up the unconsciousclinical stake. He focused on interpretation. There is a trace of this concern in Revue de la cause Freudienne, or No. 34. The classical interpretation that focused on [[meaning]] is no longer convincing; we are witnessing what S. Cottet would describe as 'the decline of interpretation'. This led J. A. Miller to devise a conception of interpretation aiming at the discourse level of the Other Real where 'it is loving it' (Aça jouit) rather than at the level where 'it speaks' (ça parle). If the analytical interpretation is that through which the Real is asserting itself, and then interpretation is a matter of formalization — supposing that the subject mathematical formalization is the only one that can reach the Real. This is what Lacan explores (S1996, p. 18).  The Borromean knot provides an illustration of what Lacan was striving to achieve with a 'mathematical clinic'. This knot consists of [[three]] 'loops of string': two of these loops are loose while the [[third]] is tied. Thus, when one loop becomes undone, all three become undone. This first enabled Lacan to illustrate the [[solidarity]] of the three [[registers]], that is, [[the Imaginary]], the Real, and [[the Symbolic]], in the knot which defines the [[human]] subject. But in turnthe year of his seminar on [[Joyce]], which is when the question of the structure of the writer arises, Lacan devises a knot with three untied loops that would collapse unless a fourth loop ties [[them]] all together.Lacan identifies this fourth loop with the symptom - spelled [[sinthome]] in Joyce's case.Thus, Joyce's [[psychosis]] never manifested, because his writing acted as a [[substitute]] that held together the three registers, despite Joyce's obvious [[lack]] of the [[paternal function]].One could therefore generalize the question of the real of the symptom as being equivalent to the [[Father]], as father version (or to [[invert]] elements in the pun, père-version), that holds the knot together. It might now be possible to differentiate between types and to [[outline]] a clinic.  </li!--See also: Borromean knot, formulas, imaginary, real, symbolic, topology other [[terms]]: fantasy, interpretation, symptom, torus   References Lacan, J. (1973) 'L'Étourdit' (The Twit). Scilicet, 4. Lacan, J. (1975) [1972-73] De Séminaire XX Encore. Paris, Seuil. Lacan, J. (1976) De Sinthome, Séminaire XXIII (1975-76), [[ornicar?]] 6, 7, 8, 9, 10, 11 [Provisional transcription]. Lacan, J. (1986) [1945-46] Esquisse. ornicar? 36. Miller, J. A. (1996) 'Retour de Granade: [[Savoir]] et satisfaction'. Revue de la cause Freudienne, 33: 7-15. Miller, J. A. (1996) 'De monologue de l'appard'. Revue de la cause Freudienne, 34: 7-18. Milner, J. C. (1995) D'oeuvre Claire. Paris: Seuil. Nathalie Charraud (trans. Dominique Hecq)-->  == External links See Also=={{See}}* [[Algebra]]* [[Borromean knot]]* [http[Drive]]* [[Fantasy]]||* [[Formula]]s* [[Graph of desire]]* [[Imaginary]]* [[Interpretation]]||* [[Knowledge]]* [[Mathematics]]* [[Real]]* [[Schema]]||* [[Signification]]* [[Structure]]* [[Subject]]* [[Symbol]]||* [[Symbolic]]* [[Symptom]]* [[Topology]]* [[Torus]]{{Also}} ==References==<div style="font-size:11px" class="references-small"><references//home>* [[Lacan, Jacques]].vicnet(1973) 'L'Etourdit' (The Twit).netScilicet, 4.au/~acp/fonts/readthis* [[Lacan, Jacques]].htm Lacanian Matheme Fonts(1975) [1972-73] provided by the Le Seminaire xx Encore. Paris, Seuil.* [[Australian Centre for PsychoanalysisLacan, Jacques]]. (1976) Le Sinthome, Seminaire XXIII (1975-76), Ornicar? 6, 7, 8, 9, 10, 11 [Provisional transcription]. * [[Category:PsychoanalysisLacan, Jacques]]. (1986) [1945-46]Esquisse. Ornicar? 36. * [[Category:TermsMiller, Jacques-Alain]]. (1996) 'Retour de Granade: Savoir et satisfaction'. Revue de la cause Freudienne, 33: 7-15. * [[Category:ConceptsMiller, Jacques-Alain]]. (1996) 'Le monologue de l'appard'. Revue de la cause Freudienne, 34: 7-18. * [[Category:Jacques LacanMilner, Jean-Claude]]. (1995) L'Oeuvre Claire. Paris: Seuil. </div> {{OK}} __NOTOC__