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semblance ({{Top}}semblant) Running throughout Lacan's work is the idea{{Bottom}}

==False Appearance==Running throughout [[Lacan]]'s [[work]] is the [[idea]] that appearances are deceptive, an idea that is closely connected to theclassical philosophical opposition between [[appearance]] and [[essence]].<ref>{{S11}} p.103</ref>

classical philosophical The very [[distinction]] between the [[imaginary]] and the [[symbolic]] implies this opposition between [[appearance ]] and [[essence (see Sll,]].

103ff.). The very distinction between [[imaginary]] is the realm of observable phenomena which act as [[lure]]s, while the [[Imaginarysymbolic]] and is the realm of underlying [[Symbolicstructure]] impliess which cannot be observed but which must be deduced.

this opposition between appearance However, in the conjectural [[science]]s, and essence. The in [[Imaginarypsychoanalysis]] , there is always the problem that the [[Realfalsity]]mof the [[appearance]] may be due to [[deception]].

of observable phenomena which act as. bres, while the ==Jacques Lacan==[[Lacan]] uses two [[terms]] to refer to [[Symbolicfalse]] is the [[Realappearance]]ms.

The term ''[[apparence]]'' is that used in [[philosophical]] discussions of underlying structures which cannot be observed but which must bethe distinction between [[essence]] and [[appearance]].

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

This opposition informs all scientific enquiryIt appears as early as 1957, a basic presupposition <ref>{{Ec}} p. 435; {{S4}} p. 207</ref> and is used several [[times]] in the [[seminar]] of1964,<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]].

==Other meanings==At first [[Lacan]] uses the term to refer to such issues as [[feminine]] [[sexuality]], which is that the scientist must attennpt to penetrate through false appear-characterised by a dimension of [[masquerade]].

ance into Later on, [[Lacan]] uses the term to characterize general features of the hidden [[Realsymbolic]] [[order]] and its relations to the [[imaginary]] and the [[real]]ity. Similatrly, in psychoanalysis, as in science,

'only ==Truth and Appearance==Thus [[Lacan]] devotes his 1970-1 [[seminar]] to "a [[discourse]] that would not be semblance," in which he who escapes from false appearances can achieve argues that [[truth' (S7]] is not simply the opposite of [[appearance]], 310)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.

However, false appearance in psychoanalysis is different from false appearance in the natural sciences. For the natural scientist, the false appearance (e.g. a straight stick that appears to be bent when half submerged in water) 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 (S3, 64). 11owever, in the conjectural sciences, ==Love and in psychoanalysis, there is always the problem that the falsity of theJouissance== appearance may be due to deception,.  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 In the [[Symbolicseminar]] order and its relations to the of 1972-3, [[ImaginaryEncore]] and the , [[RealLacan]]. 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 and appearance are like the two sides of a moebius strip, which are in fact only one side. In the seminar of 1972-3, 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 jouiss.ance ''[[jouissance]]'' is only evoked or elaborated on the basis of a [[semblance (]].<ref>{{S20, }} p. 85).</ref>

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