Difference between revisions of "Semblance"

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semblance (semblant) Running throughout Lacan's work is the idea
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{{Top}}semblant{{Bottom}}
  
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that appearances     are deceptive,   an idea that is closely connected to the
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==False Appearance==
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Running throughout [[Lacan]]'s [[work]] is the [[idea]] that appearances are deceptive, an idea that is closely connected to the classical philosophical opposition between [[appearance]] and [[essence]].<ref>{{S11}} p.103</ref>
  
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classical philosophical opposition between appearance and essence (see Sll,
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The very [[distinction]] between the [[imaginary]] and the [[symbolic]] implies this opposition between [[appearance]] and [[essence]].
  
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103ff.). The very distinction between the [[Imaginary]] and the [[Symbolic]] implies
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The [[imaginary]] is the realm of observable phenomena which act as [[lure]]s, while the [[symbolic]] is the realm of underlying [[structure]]s which cannot be observed but which must be deduced.
  
 +
==Science==
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This opposition informs all [[scientific]] enquiry, a basic presupposition of which is that the [[scientist]] must attempt to penetrate through [[false]] [[appearance]] into the hidden [[reality]].
  
 +
Similarly, in [[psychoanalysis]], as in [[science]], "only he who escapes from false appearances can achieve truth."<ref>{{S7}} p. 310</ref>
  
 +
However, [[false]] [[appearance]] in [[psychoanalysis]] is different from [[false]] [[appearance]] in the [[natural]] [[sciences]].
  
 +
For the [[natural]] [[scientist]], the [[false]] [[appearance]] [[lack]]s the [[dimension]] of deliberate [[deception]], which is why [[Lacan]] states that the axiom of [[natural science]] is the [[belief]] in an honest, non-deceitful [[God]].<ref>{{S3}} p. 64</ref>
  
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this opposition between appearance and essence. The [[Imaginary]] is the [[Real]]m
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However, in the conjectural [[science]]s, and in [[psychoanalysis]], there is always the problem that the [[falsity]] of the [[appearance]] may be due to [[deception]].
  
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of observable phenomena which act as. bres, while the [[Symbolic]] is the [[Real]]m
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==Jacques Lacan==
 +
[[Lacan]] uses two [[terms]] to refer to [[false]] [[appearance]]s.
  
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of underlying        structures which      cannot be observed but which        must be
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The term ''[[apparence]]'' is that used in [[philosophical]] discussions of the distinction between [[essence]] and [[appearance]].
  
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deduced.
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The term ''[[semblant]]'' is less technical, but acquires a growing importance in [[Lacan]]'s work over the years.  
  
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      This opposition informs all scientific enquiry,       a basic presupposition of
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It appears as early as 1957,<ref>{{Ec}} p. 435; {{S4}} p. 207</ref> and is used several [[times]] in the [[seminar]] of 1964,<ref>{{S11}} p. 107</ref> but it is not until the early 1970s that the term comes to occupy an important [[place]] in [[Lacan]]'s [[theoretical]] [[vocabulary]].
  
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which is that the scientist must attennpt to penetrate through false appear-
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==Other meanings==
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At first [[Lacan]] uses the term to refer to such issues as [[feminine]] [[sexuality]], which is characterised by a dimension of [[masquerade]].
  
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  ance into the hidden [[Real]]ity. Similatrly, in psychoanalysis,          as in science,
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Later on, [[Lacan]] uses the term to characterize general features of the [[symbolic]] [[order]] and its relations to the [[imaginary]] and the [[real]].  
  
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'only he who escapes from false appearances can achieve truth' (S7, 310).
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==Truth and Appearance==
 +
Thus [[Lacan]] devotes his 1970-1 [[seminar]] to "a [[discourse]] that would not be semblance," in which he argues that [[truth]] is not simply the opposite of [[appearance]], but is in fact continuous with it; [[truth]] and [[appearance]] are like the two sides of a [[moebius strip]], which are in fact only one side.  
  
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However,      false    appearance    in psychoanalysis    is  different    from  false
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==Love and Jouissance==
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In the [[seminar]] of 1972-3, [[Encore]], [[Lacan]] goes on to [[state]] that ''[[objet petit a]]'' is a "semblance of [[being]],"<ref>{{S20}} p. 84</ref> that [[love]] is addressed to a [[semblance]],<ref>{{S20}} p. 85</ref> and that ''[[jouissance]]'' is only evoked or elaborated on the basis of a [[semblance]].<ref>{{S20}} p. 85</ref>
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appearance in the natural sciences. For the natural scientist, the false
 
−
 
 
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appearance (e.g.        a straight    stick that appears    to be      bent  when half
 
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submerged in water) lacks the dimension of deliberate deception, which
 
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is why Lacan states that the axiom of natural science is the belief in                  an
 
−
 
 
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honest, non-deceitful God (S3, 64). 11owever, in the conjectural sciences,
 
−
 
 
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and in psychoanalysis, there is always the problem that the falsity of the
 
−
 
 
−
appearance may be due to deception,.
 
−
 
 
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      Lacan uses two terms to refer to fal se appearances. The term apparence is
 
−
 
 
−
that used in philosophical discussions of the distinc:ion between essence and
 
−
 
 
−
appearance. The term semblant is less technical, but acquires                a growing
 
−
 
 
−
importance in Lacan's work          over tire years. It appears    as early    as 1957
 
−
 
 
−
(e.g. Ec, 435; S4, 207), and is used several times in the seminar of 1964
 
−
 
 
−
(S11, 107), but it is not until the early 1970s that the term comes to occupy
 
−
 
 
−
  an important place in Lacan's theoreti.cal vocabulary. At first Lacan uses the
 
−
 
 
−
  term to refer to such issues as feminine sexuality, which is characterised by a
 
−
 
 
−
dimension of masquerade (see RiviËre, 1929). Later on, Lacan uses the term
 
−
 
 
−
  to characterise general features of the [[Symbolic]] order and its relations to the
 
−
 
 
−
[[Imaginary]] and the [[Real]]. Thus Lacari devotes his                1970-1 seminar to 'a
 
−
 
 
−
discourse that would not be semblance", in which he argues that TRUTH iS
 
−
 
 
−
  not simply the opposite of appearance, but is in fact continuous with it; truth
 
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and appearance are like the two sides of a moebius strip, which are in fact
 
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only one side. In the seminar of 1972-3, Lacan goes on to state that objet
 
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petit   a is     a 'semblance of being' (S20, 84), that love is addressed to                 a '
 
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semblance (S20, 85), and that jouiss.ance is only evoked or elaborated on
 
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the basis of a semblance (S20, 85).
 
  
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==See Also==
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{{See}}
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* [[Appearance]]
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* [[Deception]]
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||
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* [[Falsity]]
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* ''[[Jouissance]]''
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||
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* [[Mirror stage]]
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* [[Moebius strip]]
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||
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* [[Science]]
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* [[Structure]]
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||
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* [[Reality]]
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* [[Truth]]
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{{Also}}
  
 
== References ==
 
== References ==
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<div style="font-size:11px" class="references-small">
 
<references/>
 
<references/>
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</div>
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__NOTOC__
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[[Category:Imaginary]]
 
[[Category:Imaginary]]
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[[Category:Lacan]]
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[[Category:Symbolic]]
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[[Category:Psychoanalysis]]
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[[Category:Jacques Lacan]]
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[[Category:Dictionary]]
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[[Category:Concepts]]
 
[[Category:Terms]]
 
[[Category:Terms]]
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[[Category:Concepts]]
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{{OK}}
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[[Category:Psychoanalysis]]
 

Latest revision as of 22:50, 20 May 2019

French: semblant

False Appearance

Running throughout Lacan's work is the idea that appearances are deceptive, an idea that is closely connected to the classical philosophical opposition between appearance and essence.[1]

The very distinction between the imaginary and the symbolic implies this opposition between appearance and essence.

The imaginary is the realm of observable phenomena which act as lures, while the symbolic is the realm of underlying structures which cannot be observed but which must be deduced.

Science

This opposition informs all scientific enquiry, a basic presupposition of which is that the scientist must attempt to penetrate through false appearance into the hidden reality.

Similarly, in psychoanalysis, as in science, "only he who escapes from false appearances can achieve truth."[2]

However, false appearance in psychoanalysis is different from false appearance in the natural sciences.

For the natural scientist, the false appearance lacks the dimension of deliberate deception, which is why Lacan states that the axiom of natural science is the belief in an honest, non-deceitful God.[3]

However, in the conjectural sciences, and in psychoanalysis, there is always the problem that the falsity of the appearance may be due to deception.

Jacques Lacan

Lacan uses two terms to refer to false appearances.

The term apparence is that used in philosophical discussions of the distinction between essence and appearance.

The term semblant is less technical, but acquires a growing importance in Lacan's work over the years.

It appears as early as 1957,[4] and is used several times in the seminar of 1964,[5] but it is not until the early 1970s that the term comes to occupy an important place in Lacan's theoretical vocabulary.

Other meanings

At first Lacan uses the term to refer to such issues as feminine sexuality, which is characterised by a dimension of masquerade.

Later on, Lacan uses the term to characterize general features of the symbolic order and its relations to the imaginary and the real.

Truth and Appearance

Thus Lacan devotes his 1970-1 seminar to "a discourse that would not be semblance," in which he argues that truth is not simply the opposite of appearance, but is in fact continuous with it; truth and appearance are like the two sides of a moebius strip, which are in fact only one side.

Love and Jouissance

In the seminar of 1972-3, Encore, Lacan goes on to state that objet petit a is a "semblance of being,"[6] that love is addressed to a semblance,[7] and that jouissance is only evoked or elaborated on the basis of a semblance.[8]

See Also

References

  1. ↑ Lacan, Jacques. The Seminar. Book XI. The Four Fundamental Concepts of Psychoanalysis, 1964. Trans. Alan Sheridan. London: Hogarth Press and Institute of Psycho-Analysis, 1977. p.103
  2. ↑ Lacan, Jacques. The Seminar. Book VII. The Ethics of Psychoanalysis, 1959-60. Trans. Dennis Porter. London: Routledge, 1992. p. 310
  3. ↑ Lacan, Jacques. The Seminar. Book III. The Psychoses, 1955-56. Trans. Russell Grigg. London: Routledge, 1993. p. 64
  4. ↑ Lacan, Jacques. Écrits. Paris: Seuil, 1966. p. 435; Lacan, Jacques. Le Séminaire. Livre IV. La relation d'objet, 19566-57. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p. 207
  5. ↑ Lacan, Jacques. The Seminar. Book XI. The Four Fundamental Concepts of Psychoanalysis, 1964. Trans. Alan Sheridan. London: Hogarth Press and Institute of Psycho-Analysis, 1977. p. 107
  6. ↑ Lacan, Jacques. Le Séminaire. Livre XX. Encore, 1972-73. Ed. Jacques-Alain Miller. Paris: Seuil, 1975. p. 84
  7. ↑ Lacan, Jacques. Le Séminaire. Livre XX. Encore, 1972-73. Ed. Jacques-Alain Miller. Paris: Seuil, 1975. p. 85
  8. ↑ Lacan, Jacques. Le Séminaire. Livre XX. Encore, 1972-73. Ed. Jacques-Alain Miller. Paris: Seuil, 1975. p. 85
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