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[[Image:Sem7.jpg|thumb|right|'''L'éthique de la psychanalyse.''']]
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{{SeminarsNavBar|RightPrevLink=Seminar VI|RightPrevText=Seminar VI|RightNextLink=Seminar VIII|RightNextText=Seminar VIII}}
''Le séminaire, Livre VII: L'éthique de la psychanalyse, 1959-1960'' . Paris: Editions du Seuil. 1986.
 
English version: ''The Seminar of Jacques Lacan, Book VII: The [[ethics]] of Psychoanalysis, 1959-1960''. Ed. J.-A. Miller. Trans. D. Porter. London: Routledge, 1992.
 
  
==Description==
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{| align="center" style="width:600px; border:1px solid #aaa;text-align:left; line-height:2.0em; padding-left:10px;"
This [[seminar]] has been crucial for the wider dissemination of [[Lacan]]ian ideas in the [[humanities]] and [[social science]]s and it provides a constant reference point for [[Slavoj Zizek|Žižek]] as well as [[feminism|feminist]] [[criticism|critics]].
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|-
 
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| style="width:100px;text-align:left; line-height:2.0em; padding-left:10px;"| 1959 - 1960
The [[seminar]] contains [[Lacan]]'s only reference to ''[[das Ding]]'' (the [[Thing]]) as well as his reflections on [[sublimation]] and ''[[jouissance]]''. 
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| style="width:100px;text-align:left; line-height:2.0em; padding-left:10px;"| [[Seminar VII]]
The [[seminar]] is probably most well known though for [[Lacan]]'s discussion of [[Sophocles]]' [[ancient]] [[Greek]] [[tragedy]] ''[[Antigone]]'', where he elaborates one of his most influential definitions of the [[ethics|ethical]] [[act]] - "not to give way on one's desire" - and [[feminine]] [[sexuality]] in relation to [[courtly love]] [[poetry]]. 
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| style="width:300px;text-align:left; line-height:2.0em; padding-left:10px;"| ''[[Seminar VII|L'éthique de la psychanalyse]]''<BR><big>[[Seminar VII|The Ethics of Psychoanalysis]]</big>
This seminar is a very accessible and essential reading.
 
 
 
 
 
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|style="background: #CCCCCC;" colspan="3" align=center|'''Download'''
 
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* [http://{{Archive}}/seminaireVII/1959.11.18.pdf 1959.11.18.pdf]
 
* [http://{{Archive}}/seminaireVII/1959.11.25.pdf 1959.11.25.pdf]
 
* [http://{{Archive}}/seminaireVII/1959.12.02.pdf 1959.12.02.pdf]
 
* [http://{{Archive}}/seminaireVII/1959.12.09.pdf 1959.12.09.pdf]
 
* [http://{{Archive}}/seminaireVII/1959.12.16.pdf 1959.12.16.pdf]
 
* [http://{{Archive}}/seminaireVII/1959.12.23.pdf 1959.12.23.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.01.13.pdf 1960.01.13.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.01.20.pdf 1960.01.20.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.01.27.pdf 1960.01.27.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.02.03.pdf 1960.02.03.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.02.10.pdf 1960.02.10.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.03.02.pdf 1960.03.02.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.03.09.pdf 1960.03.09.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.03.16.pdf 1960.03.16.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.03.23.pdf 1960.03.23.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.03.30.pdf 1960.03.30.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.04.27.pdf 1960.04.27.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.05.04.pdf 1960.05.04.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.05.11.pdf 1960.05.11.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.05.18.pdf 1960.05.18.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.05.25.pdf 1960.05.25.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.06.01.pdf 1960.06.01.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.06.08.pdf 1960.06.08.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.06.22.pdf 1960.06.22.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.06.29.pdf 1960.06.29.pdf]
 
* [http://{{Archive}}/seminaireVII/1960.07.06.pdf 1960.07.06.pdf]
 
 
|}
 
|}
  
==Back of the Book==
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[[Image:Sem.VII.jpg|border|300px|right]]
Jacques Lacan dedicates this seventh year of his famous seminar to the problematic role of ethics in psychoanalysis.
 
  
Delving into the psychoanalyst's inevitable involvement with ethical questions and "the attraction of transgression," Lacan illuminates Freud's psychoanalytic work and its continued influence.  
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At the root of the [[ethics]] is [[desire]], but a [[desire]] marked by the "fault".  [[Analysis]]' only promise is austere: it is "the entrance into-the-I," ''l'entrée-en-Je''.  "[[I]] must come to the [[place]] where the ''[[Id]]'' was," where the [[analysand]] discovers, in its absolute nakedness, the [[truth]] of his [[desire]].  The [[end]] of the [[cure]] is then the purification of [[desire]].  [[Lacan]] makes [[three]] statements: one is only guilty of "having given in on one's desire"; "the hero is the one who can be betrayed with impunity"; goods [[exist]], but "there is no [[other]] good than the one that can pay the price of the access to [[desire]]," a [[desire]] that is only valid insofar as it is [[desire]] to [[know]].  [[Lacan]] lauds [[Oedipus]] at Colonus who calls down curses before dying, and he associates him with [[Antigone]], walled up alive, who has not given in at all.  Both have rejected the [[right]] to live in [[order]] to enter the "in-between-two-deaths," - ''entre-deux-morts'' - that is immortality.
  
Lacan explores the problem of sublimation, the paradox of jouissance, the essence of tragedy (a reading of Sophocle's Antigone), and the tragic dimension of analytic experience.  
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Since ''[[Le désir et son intépretation]]'', the [[analysis]] of the son's [[passion]] ([[subject]]) has become more pressing.  Who is the [[Father]]?  Here is the terrible [[Father]] of the [[primal horde]] (Freud's ''[[Totem and Taboo]]''); Luther's [[God]] with "his eternal [[hatred]] against men, a hatred that existed even before the [[world]] was [[born]]"; the [[father]] of the [[law]] who, as to [[Saint Paul]], leads to temptation: "For me, the very commandment - Thou shall not covet - which should lead to [[life]] has proved to be [[death]] to me.  For sin, finding opportunity in the commandment, seduced me and by it killed me."  [[Lacan]] adds, "I have put the [[Thing]] in the place of sin," denouncing the complicity between the [[law]] and the [[Thing]], "which is called [[Evil]]."  But what is the [[Thing]] against which the [[Father]] cannot or does not know how to [[defend]] himself?  It has [[nothing]] to do with the [[object]], which is created by [[word]]s. It is the [[outside]] [[signifier]] and also the hostile outside [[signified]]: a mute reality prior to [[primal]] [[repression]] that puts in its place the pure [[signify]]ing web without being able to hide it.  It is the center of the [[unconscious]] but it is excluded; it is the [[Real]] but always represented by an emptiness, the nonthing, ''l'a [[chose]]'', the nothing, a [[hole]] in the [[Real]] from which the [[Word]], the [[Signifier]], creates the world.  It is the place of deadly ''[[jouissance]]'' sanctioned by the [[prohibition]] of [[incest]]. It is associated with the [[mother]] who represents it by her [[manifest]] carnality, and with [[woman]] who, idealized in [[courtly love]], [[speak]]s the [[truth]]: "I am nothing but the emptiness which is in my cloaca." The [[idea]] of a distorted [[sexuality]] meets the 70s mantra: "[[There is no such thing as a sexual rapport]]."  [[Woman]], who is the other, bears the burden of the curse, although the [[Thing]] is settled at the heart of all [[subject]]s who have to recognize it.  Who am I?  "You are the waste that falls in the world through the devil's anus."  However, salvation holds on by a thread: the theme of the exquisiteness of the son's love for the [[father]] would be amplified in ''D'un [[Autre]] à l'autre''.  This [[father]] is a [[symbolic]] [[Father]], he is all the more [[present]] for [[being]] [[absent]], a [[Father]] without a [[body]] or the glorious [[body]] of [[signifier]]s, a [[father]] who can only be the [[object]] of an [[act]] of [[faith]], for: [[there is no Other of the Other]]" to [[guarantee]] him.  [[Sublimation]] is an attempt to confront the [[Thing]]: [[true]] [[love]] for one's [[neighbor]] consists in recognizing in him, as in oneself, the place and the wound of the [[Thing]].  As for disbelief, by rejecting the [[Thing]] it makes it reappear in the [[Real]], which is the [[Lacan]]ian definition of [[psychosis]].
  
His exploration leads us to startling insights on "the consequence of man's relationship to desire" and the conflicting judgments of ethics and analysis.
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If [[ethical]] [[thought]] "is at the centre of our [[work]] as [[analyst]]s," then, in the [[cure]], [[ethics]] converges from two sides.  On the side of the [[analysand]] is the problem of guilt and the pathogenic [[nature]] of [[culture|civilised]] [[morality]].  [[Freud]] conceives of a basic [[conflict]] between the [[demand]]s of [[culture|civilised]] [[morality]] and the essentially amoral [[sexual]] [[drive]]s of the patient.  If morality takes the upper hand and the [[drives]] are too intense to be [[sublimation|sublimated]], [[sexuality]] is either expressed in [[perversion|perverse]] forms or [[repression|repressed]].  [[Freud]] further develops this idea in his [[theory]] of an unconscious [[sense]] of [[guilt]] and in his [[concept]] of the superego, that interior [[moral]] [[agency]] which becomes crueler to the extent that the ego submits to its [[demand]]s.  The [[analyst]], on the other hand, has to deal with the pathogenic [[morality]] and [[unconscious]] [[guilt]] of the [[patient]] and with the ethical problems that arise in the [[cure]].
  
==Summary==
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[[Lacan]] addresses the issue of how the [[analyst]] will respond to the [[patient]]'s sense of [[guilt]] by arguing that he must take it seriously, for whenever the [[patient]] feels [[guilty]] it is because he has given way to his [[desire]]: "the only thing of which one can be guilty is of having given ground relative to one's [[desire]]."  As to the pathogenic morality acting through the [[superego]], [[Lacan]] asserts that [[psychoanalysis]] is not a libertine ethos.  The ethical [[position]] of the [[analyst]] is revealed by the way that he formulates the [[goal]] of the [[cure]].  [[Ego-psychology]], for [[instance]], proposes a [[normative]] [[ethics]] in the [[adaptation]] of the [[ego]] to [[reality]].  [[Lacan]] opposes this stance and devises an [[ethics]] relating [[action]] to [[desire]]: "Have you acted in conformity with the [[desire]] that is in you?"
  
At the root of the [[[[ethics]]]] is [[desire]], but a [[desire]] marked by the "fault".  
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Traditional [[ethics]] ([[Aristotle]], [[Kant]]) revolves around the concept of the [[Good]], where different goods compete for the position of Supreme Good.  [[Lacanian]] [[ethics]] see the [[Good]] as an obstacle in the path of [[desire]], thus "a [[repudiation]] of the idea of Good is necessary."  It also rejects ideals, such as health and [[happiness]]. Traditional [[ethics]] tends to link the [[good]] to [[pleasure]]: moral thought has "developed along the paths of an hedonistic problematic." [[Lacan]] does not take such an approach because [[psychoanalytic]] [[experience]] has revealed the duplicity of [[pleasure]]: there is a [[limit]] to [[pleasure]], and when it is [[transgression|transgressed]], it becomes [[pain]]. ''[[Jouissance]]'' is the paradoxical [[satisfaction]] that the [[subject]] derives from his [[symptom]], the [[suffering]] he derives from his [[satisfaction]].  Finally traditional [[ethics]] puts work and a safe, ordered [[existence]] before questions of [[desire]] by telling [[people]] to make their [[desire]]s wait.  [[Lacan]] forces the [[subject]] to confront the relation between his actions and his [[desire]] in the immediacy of the present.
  
[[Analysis]]' only promise is austere: it is "the entrance into-the-I," ''l'entrée-en-Je''.
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[[Lacan]] introduces the [[notion]] of ''[[das Ding]]'', the [[Thing]], via the opposition between the [[pleasure principle]] and the [[principle]] of [[reality]], this opposition, however, is deluding since the latter is but a modification of the former.  Two are the contexts where ''[[das Ding]]'' operates.  Firstly there is Freud's [[distinction]] between ''Wortvorstellungen'', [[word-presentations]], and ''Sachvorstellungen'', [[thing-presentations]].  The two types are bound together in the [[preconscious]]-[[conscious]] [[system]], whereas in the unconscious only thing-presentations are found. This seems to contradict the [[linguistic]] nature of the unconscious.  [[Lacan]] counters the objection by pointing out that there are two [[words]] in [[German]] for "[[thing]]": ''[[das Ding]]'' and ''die Sache''.  [[Freud]] employs the latter to refer to [[the thing]]-presentations in the unconscious, and if at one level ''Sachvorstellungen'' and ''Wortvorstellungen'' are opposed, on the [[symbolic]] level they go together.  ''Die Sache'' is the [[representation]] of a [[thing]] in the [[symbolic]], whereas ''[[das Ding]]'' is the [[thing]] in the [[real]], which is "the beyond-of-the-signified." Thing-presentations found in the unconscious are of linguistic nature, as opposed to ''[[das Ding]]'', which is outside language and outside the unconscious.  "The [[Thing]] is characterized by the fact that it is [[impossible]] for us to imagine it."
"I must come to the place where the ''Id'' was," where the [[analysand]] discovers, in its absolute nakedness, the [[truth]] of his [[desire]].  
 
The [[end]] of the [[cure]] is then the purification of [[desire]].
 
 
[[Lacan]] makes three statements:  
 
* one is only [[[[guilt]]y]] of "having given in on one's [[desire]]";
 
* "the [[hero]] is the one who can be betrayed with impunity";
 
* [[good]]s [[exist]], but "there is no other [[good]] than the one that can pay the price of the access to [[desire]]," a [[desire]] that is only valid insofar as it is [[desire]] to know.  
 
  
[[Lacan]] laudes [[Oedipus at Colonus]] who calls down curses before [[death|dying]], and he associates him with [[Antigone]], walled up alive, who has not given in at all.
 
Both have rejected the right to live in order to enter the "[[between the two deaths|in-between-two-deaths]]," - ''entre-deux-morts'' - that is [[immortality]].
 
  
Since ''Le désir et son intépretation'', the [[analysis]] of the son's passion ([[subject]]) has become more pressing.  
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Yet,in relation to ''[[jouissance]]'', as well as being the object of [[language]], ''[[das Ding]]'' is the [[object of desire]]. It is the [[lost object]] which must be continually looked for, the unforgettable [[Other, the]] [[prohibition|forbidden]] [[object]] of [[incest]]uous [[desire]], the [[mother]].  The [[Thing]] appears to the subject as the Supreme Good, but if the [[subject]] [[transgression|trangresses]] the [[pleasure principle]] and attains it, it is experienced as suffering or/and [[evil]] because the [[subject]] "cannot stand the extreme good that ''[[das Ding]]'' may bring on him." It would seem then fortunately that the [[Thing]] is usually inaccessible.
  
Who is the [[Father]]? Here is the terrible [[Father]] of the [[primal horde]] ([[Freud]]'s ''[[Totem and Taboo]]''); [[Luther]]'s [[God]] with "his eternal hatred against men, a hatred that existed even before the world was born"; the [[father]] of the [[law]] who, as to [[Saint Paul]], leads to [[temptation]]: "For me, the very [[commandment]] - Thou shall not covet - which should lead to [[life]] has proved to be [[death]] to me. For [[sin]], finding opportunity in the [[commandment]], [[seduce]]d me and by it killed me."
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==Downloads==
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{| class="wikitable sortable" cellpadding="2" cellspacing="5"
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|- style="height: 20px"
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| Download
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| Mirror
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| Mirror
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| Mirror
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| Mirror
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|- style="height: 20px"
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| Jacques Lacan
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| [http://gen.lib.rus.ec/book/index.php?md5=61769B5FAB59FF8E69658E4A6D9B5446 The Ethics of Psychoanalysis 1959-1960 (Seminar of Jacques Lacan)<BR><small>0393316130, 9780393316131</small>]
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| Taylor and Francis
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| 1997
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| 351
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| English
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| 7 Mb
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| '''pdf'''
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| [http://library1.org/_ads/61769B5FAB59FF8E69658E4A6D9B5446 Link]
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| [http://libgen.io/get.php?md5=61769B5FAB59FF8E69658E4A6D9B5446 Link]
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| [http://b-ok.cc/md5/61769B5FAB59FF8E69658E4A6D9B5446 Link]
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| [http://libgen.me/item/detail/id/431506 Link]
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| [http://bookfi.net/md5/61769B5FAB59FF8E69658E4A6D9B5446 Link]
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|- style="height: 20px"
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| Lacan, Jacques, Miller, Jacques-Alain
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| [http://gen.lib.rus.ec/book/index.php?md5=851A48637CC45BD2B4E636F32E0B5D90 The Ethics of Psychoanalysis 1959-1960]
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| Taylor and Francis
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| 1997
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| 352
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| English
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| 1 Mb
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| '''epub'''
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| [http://library1.org/_ads/851A48637CC45BD2B4E636F32E0B5D90 link]
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| [http://libgen.io/get.php?md5=851A48637CC45BD2B4E636F32E0B5D90 link]
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| [http://b-ok.cc/md5/851A48637CC45BD2B4E636F32E0B5D90 link]
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| [http://libgen.me/item/detail/id/1432087 link]
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| [http://bookfi.net/md5/851A48637CC45BD2B4E636F32E0B5D90 link]
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|}
  
[[Lacan]] adds, "I have put the [[Thing]] in the place of [[sin]]," denouncing the complicity between the [[law]] and the [[Thing]], "which is called [[Evil]]."
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==Related Downloads==
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| Download
 +
| Mirror
 +
| Mirror
 +
| Mirror
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| Mirror
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|- style="height: 20px"
 +
| Marc De Kesel
 +
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|- style="height: 20px"
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| <small>Suny Series Insinuations: Philosophy, Psychoanalysis, Literature</small><br />Eros and Ethics: Reading Jacques Lacan's Seminar VII<BR><small>978-1-4384-2609-9, 1438426097</small>
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| State Univ of New York Press
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| 2001, 2009
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| 346
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| 6 Mb
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| pdf
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| [http://library1.org/_ads/8D95306C1A87DB16C4127BD3716DF3CE link]
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| [http://libgen.io/get.php?md5=8D95306C1A87DB16C4127BD3716DF3CE link]
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| [http://bookfi.net/md5/8D95306C1A87DB16C4127BD3716DF3CE link]
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|- style="height: 20px"
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| Freeland, Charles
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| <small>Intersections: Philosophy and Critical Theory</small><br />Antigone, in her unbearable splendor : new essays on Jacques Lacan's the Ethics of psychoanalysis<BR><small>9781438446509, 1438446500, 9781461930402, 1461930405</small>
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| State University of New York Press
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| 2013
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| 2013
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| epub
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| [http://library1.org/_ads/A12802BCE696DA80B9BE2023D6F5993D link]
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| [http://libgen.io/get.php?md5=A12802BCE696DA80B9BE2023D6F5993D link]
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| [http://b-ok.cc/md5/A12802BCE696DA80B9BE2023D6F5993D link]
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| [http://libgen.me/item/detail/id/1420938 link]
 +
| [http://bookfi.net/md5/A12802BCE696DA80B9BE2023D6F5993D link]
 +
|- style="height: 20px"
 +
| Freeland, Charles; Lacan, Jacques Marie Émile
 +
| <small>Suny Series, Intersections: Philosophy and Critical Theory</small><br />Antigone, in Her Unbearable Splendor: New Essays on Jacques Lacan's the Ethics of Psychoanalysis<BR><small>1438446497, 978-1-4384-4649-3, 9781438446509, 1438446500, 9781461930402, 1461930405</small>
 +
| <div class="softmerge-inner" style="width: 97px; left: -1px">State University of New York Press
 +
| 2013
 +
| 352
 +
| English
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| 4 Mb
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| pdf
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| [http://library1.org/_ads/D89AFCC560901A5D4466EA7CCFCCE4E0 link]
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| [http://libgen.io/get.php?md5=D89AFCC560901A5D4466EA7CCFCCE4E0 link]
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| [http://b-ok.cc/md5/D89AFCC560901A5D4466EA7CCFCCE4E0 link]
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| [http://libgen.me/item/detail/id/1420939 link]
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| [http://bookfi.net/md5/D89AFCC560901A5D4466EA7CCFCCE4E0 link]
 +
|- style="height: 20px"
 +
| Lacan, Jacques; Nietzsche, Friedrich Wilhelm; Themi, Tim
 +
| <small>Suny Series, Insinuations: Philosophy, Psychoanalysis, Literature</small><br />Lacan's Ethics and Nietzsche's Critique of Platonism<BR><small>1438450397, 978-1-4384-5039-1, 9781438450414, 1438450419</small>
 +
| State University of New York Press
 +
| 2014
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| 196
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| English
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| 3 Mb
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| pdf
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| [http://library1.org/_ads/4467BD2DE0DF8480D050EBA2C5BCFCAE link]
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| [http://libgen.io/get.php?md5=4467BD2DE0DF8480D050EBA2C5BCFCAE link]
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| [http://b-ok.cc/md5/4467BD2DE0DF8480D050EBA2C5BCFCAE link]
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| [http://libgen.me/item/detail/id/1426719 link]
 +
| [http://bookfi.net/md5/4467BD2DE0DF8480D050EBA2C5BCFCAE link]
 +
|}
  
But what is the [[Thing]] against which the [[Father]] cannot or does not know how to defend himself?
+
<!--
It has nothing to do with the [[object]], which is created by [[word]]s.  
+
<b>Le séminaire, Livre VII: L'éthique de la [[psychanalyse]].</b><br>
It is the [[outside]] [[signifier]] and also the hostile [[outside]] [[signified]]: a mute [[reality]] prior to [[primal]] [[repression]] that puts in its place the pure [[signifying]] web without being able to hide it.
+
[[French]]: French: (texte établi par Jacques-Alain [[Miller]]), [[Paris]]: Seuil, 1986.<br>
It is the [[center]] of the [[unconscious]]  but it is [[exclude]]d; it is the [[real]] but always represented by an [[emptiness]], the nonthing, ''l'a chose'', the [[nothing]], a [[hole]] in the [[real]] from which the [[Word]], the [[Signifier]], creates the [[world]].  
+
[[English]]: <b>The Ethics of Psychoanalysis</b> (edited by Jacques-Alain Miller), New York: Norton, 1992.
It is the [[place]] of [[dead]]ly ''[[''[[jouissance]]'']]'' sanctioned by the [[prohibition]] of [[incest]].
 
It is associated with the [[mother]] who represents it by her [[manifest]] carnality, and with [[woman]] who, [[ideal]]ized in [[courtly love]], speaks the [[truth]]: "I am [[nothing]] but the [[emptiness]] which is in my cloaca."
 
The idea of a distorted [[sexuality]] meets the 70s mantra: "There is no such [[thing]] as a [[sexual rapport]]."
 
  
[[Woman]], who is the other, bears the burden of the curse, although the [[Thing]] is settled at the heart of all [[subject]]s who have to recognize it.  
+
{| style="width:100%; border:1px solid #aaa;text-align:left;  padding-left:10px;"
Who am I?
+
|width="100%"| [[Jacques Lacan|Lacan, Jacques]].  [[Seminar I|The Seminar of Jacques Lacan: Book II : The Ego in Freud's Theory and in the Technique of Psychoanalysis 1954-1955 (Seminar of Jacques Lacan)]].  Ed. [[Jacques-Alain Miller]].  Trans. [[Sylvana Tomaselli]].  New York: W. W. Norton & Company, 1991.  Paperback, Language: English, ISBN: 0393307093. <small><small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/0393307093/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/0393307093/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/0393307093/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/0393307093/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/0393307093/nosub04-21/ Amazon.fr].</small></small>
"You are the waste that falls in the world through the devil's anus."
+
|}
However, salvation holds on by a thread: the theme of the exquisiteness of the son's [[love]] for the [[father]] would be amplified in ''[[Other of the Other|D'un Autre à l'autre]]''.  
+
<BR>
 +
{| style="width:100%; border:1px solid #aaa;text-align:left;  padding-left:10px;"
 +
|width="100%"| [[Jacques Lacan|Lacan, Jacques]].  [[Seminar I|Le séminaire, Livre II: Le moi dans la théorie de Freud et dans la technique de la psychanalyse]].  Ed. [[Jacques-Alain Miller]].  Paris: Seuil, 1977.  374 pages, Language: French, ISBN: 2020047276. <small><small>Buy it at [http://www.amazon.com/exec/obidos/ASIN/2020047276/nosubject-20/ Amazon.com], [http://www.amazon.ca/exec/obidos/ASIN/2020047276/nosub07-20/ Amazon.ca], [http://www.amazon.de/exec/obidos/ASIN/2020047276/nosub-21/ Amazon.de], [http://www.amazon.co.uk/exec/obidos/ASIN/2020047276/nosubjencyofl-21/ Amazon.co.uk] or [http://www.amazon.fr/exec/obidos/ASIN/2020047276/nosub04-21/ Amazon.fr].</small></small>
 +
|}
 +
-->
  
This [[father]] is a [[symbolic]] [[Father]], he is all the more present for being [[absent]], a [[Father]] without a [[body]] or the glorious body of [[signifier]]s, a [[father]] who can only be the [[object]] of an [[act]] of faith, for: there is no [[Other of the Other]] to [[guarantee]] him.
 
[[Sublimation]] is an attempt to confront the [[Thing]]: true [[love]] for one's [[neighbor]] consists in recognizing in him, as in oneself, the [[place]] and the wound of the [[Thing]].
 
As for dis[[belief]], by [[rejecting]] the [[thing]] it makes it [[appearance|reappear]] in the [[Real]], which is the [[Lacan]]ian [[definition]] of [[psychosis]].
 
  
If [[ethical]] [[thought]] "is at the centre of our work as [[analyst]]s," then, in the [[cure]], [[[[ethics]]]] converges from two sides.  
+
===French===
On the side of the [[analysand]] is the problem of [[[[guilt]]]] and the [[pathogenic]] nature of [[civilised]] [[morality]].  
+
{| class="wikitable floatright" width="300px" cellpadding="2" align="left" bgcolor="ffffff" style="float:right;margin-left:10px;background:#ffffff;height:200px; text-align:center; line-height:2.0em;"
[[Freud]] conceives of a basic conflict between the [[demand]]s of [[civilised]] [[morality]] and the essentially amoral [[sexual]] [[drive]]s of the [[[[patient]]]].  
+
|Date||PDF||PDF
If [[morality]] takes the upper hand and the [[drive]]s are too intense to be [[sublimate]]d, [[sexuality]] is either expressed in [[perverse]] forms or [[repressed]].  
+
|-
[[Freud]] further develops this idea in his [[theory]] of an [[unconscious]] sense of [[[[guilt]]]] and in his concept of the [[superego]], that [[interior]] [[moral]] [[agency]] which becomes [[cruel]]er to the extent that the [[ego]] submits to its [[demand]]s.  
+
| 06 novembre 1957|| [http://www.mediafire.com/file/6atvneepaqn4h4y/1957.11.06.pdf link] || [https://mega.nz/#!2C5TWajZ!9ak-tFmhyuPR9s_VbsMKKnatjutEDl9Mv_EU0bouSh0 link]
The [[analyst]], on the other hand, has to deal with the [[pathogenic]] [[morality]] and [[unconscious]] [[[[guilt]]]] of the [[[[patient]]]] and with the [[ethical]] problems that arise in the [[cure]].
+
|-
 
+
| 13 novembre 1957|| [http://www.mediafire.com/file/2vm4enhge7fmmxu/1957.11.13.pdf link] || [https://mega.nz/#!OfgVRKyS!DeNLRUgC3Owzf9NPeREXWjauQdZq5cuA4Yg4YaEVDB0 link]
[[Lacan]] addresses the issue of how the [[analyst]] will respond to the [[[[patient]]]]'s sense of [[guilt]] by arguing that he must take it seriously, for whenever the [[patient]] feels [[guilt]]y it is because he has given way to his [[desire]]: "the only [[thing]] of which one can be [[guilt]]y is of having given ground relative to one's [[desire]]."
+
|-
 
+
| 20 novembre 1957|| [http://www.mediafire.com/file/0aemxy6zaahdi0z/1957.11.20.pdf link] || [https://mega.nz/#!maox2YZT!1x_EhuNh8qVy6sNAGAqyHNbvTDLHCUL2PeybVskDH50 link]
As to the [[pathogenic]] [[morality]] acting through the [[superego]], [[Lacan]] asserts that [[psychoanalysis]] is not a [[libertine]] [[ethos]].  
+
|-
The [[ethical]] [[position]] of the [[analyst]] is revealed by the way that he formulates the [[goal]] of the ]]cure]].
+
| 27 novembre 1957|| [http://www.mediafire.com/file/35x515ldc78hc1n/1957.11.27.pdf link] || [https://mega.nz/#!DXoBACYT!1RL2kOEwSCx2RuYHuesBDBoO6UFqz1sVemT0tiELEs0 link]
[[Ego-psychology]], for instance, proposes a [[normative]] [[ethics]] in the [[adaptaion]] of the [[ego]] to [[reality]].  
+
|-
[[Lacan]] opposes this stance and devises an [[ethics]] relating [[action]] to [[desire]]: "Have you acted in conformity with the [[desire]] that is in you?"
+
| 04 décembre 1957|| [http://www.mediafire.com/file/whe39a3rd2kes3j/1957.12.04.pdf link] || [https://mega.nz/#!rSxXgARL!nCZVK2NCIHFRCCyyx90zvB1ntWusiAawY6Jskr5erL4 link]
Traditional [[ethics]] ([[Aristotle]], [[Kant]]) revolves around the concept of the [[Good]], where different [[good]]s compete for the position of Supreme [[Good]].  
+
|-
[[Lacan]]ian [[ethics]] see the [[Good]] as an obstacle in the path of [[desire]], thus "a repudiation of the idea of Good is necessary."
+
| 11 décembre 1957|| [http://www.mediafire.com/file/jmlawe96a8ya9vf/1957.12.11.pdf link] || [https://mega.nz/#!OfxRCIgT!O8Y6JxMSkC67U29e644QNKD14IuhyabLGItualXsj6Q link]
It also [[reject]]s [[ideal]]s, such as [[health]] and [[happiness]].  
+
|-
Traditional [[ethics]] tends to link the [[good]] to [[[[pleasure]]]]: [[moral]] [[thought]] has "developed along the paths of an [[hedonistic]] problematic."
+
| 18 décembre 1957|| [http://www.mediafire.com/file/dnr4706d6don012/1957.12.18.pdf link] || [https://mega.nz/#!PXwzXAJa!wHQeFcIXDdUkoR8rb7DMa-4-via0F_3aRvaVqXXW9XY link]
 
+
|-
[[Lacan]] does not take such an approach because [[psychoanalytic]] [[experience]] has revealed the duplicity of [[pleasure]]: there is a limit to [[pleasure]], and when it is transgressed, it becomes pain.  
+
| 08 janvier 1958|| [http://www.mediafire.com/file/6p6d5bie12mbe1w/1958.01.08.pdf link] || [https://mega.nz/#!yewTGYwB!YG7h8zN_XVbpVMkSe4C1HCGQy4wTf8zkuqWpUPoo3T8 link]
''[[jouissance]]'' is the paradoxical [[satisfaction]] that the [[subject]] derives from his [[symptom]], the suffering he derives from his [[satisfaction]].  
+
|-
Finally traditional [[ethics]] puts work and a safe, ordered [[existence]] before questions of [[desire]] by telling people to make their [[desire]]s wait.  
+
| 15 janvier 1958|| [http://www.mediafire.com/file/qhoqs5wth8hq92a/1958.01.15.pdf link] || [https://mega.nz/#!KLhlXYSR!5Mo38u1g-7uWJ0yRJvd40KQyokKUIzT6iZJH3SN0Vcc link]
[[Lacan]] forces the [[subject]] to confront the relation between his [[action]]s and his [[desire]] in the immediacy of the [[present]].
+
|-
 
+
| 22 janvier 1958 || [http://www.mediafire.com/file/7vxfbzsp94byzp7/1958.01.22.pdf link] || [https://mega.nz/#!nfxH0AzQ!bNKj9oIev1I1Qt5seIs1MVIEzmh7WCygBMvSZmnSbZY link]
[[Lacan]] introduces the notion of ''[[das Ding]]'', the [[Thing]], via the opposition between the [[pleasure principle]] and the [[reality principle|principle of reality]], this opposition, however, is deluding since the latter is but a modification of the former.
+
|-
Two are the contexts where ''[[das Ding]]'' operates.  
+
| 29 janvier 1958 || [http://www.mediafire.com/file/jaqnqypf7n1g999/1958.01.29.pdf link] || [https://mega.nz/#!SSo3zSJY!ewMgHhihOcglkYs_8-5TOPverhDluS63P-Ya_JrCj_k link]
Firstly there is [[Freud]]'s distinction between ''Wortvorstellungen'', [[word-presentation]]s, and ''Sachvorstellungen'', [[thing-presentation]]s.
+
|-
The two types are bound together in the [[preconscious]]-[[conscious]] [[system]], whereas in the [[unconscious]]  only [[thing-presentation]]s are found.
+
| 05 février 1958|| [http://www.mediafire.com/file/tbx2s6t0o0m0f26/1958.02.05.pdf link] || [https://mega.nz/#!LawHhChS!TNiS9696jsCFJued9bP7F_u1N9cfJImcWnkky94FdY4 link]
This seems to contradict the [[linguistic]] nature of the [[unconscious]].  
+
|-
[[Lacan]] counters the objection by pointing out that there are two words in [[German]] for "[[thing]]": ''[[das Ding]]'' and ''die Sache''.
+
| 12 février 1958|| [http://www.mediafire.com/file/2si9yz28p5fevr5/1958.02.12.pdf link] || [https://mega.nz/#!DH4xgKSR!wIHUmJ_2XtRtQMLsT6NsxukuULWIWfm-XrrNxqVKjXg link]
[[Freud]] employs the latter to refer to the [[thing-presentation]]s in the [[unconscious]] , and if at one level ''Sachvorstellungen'' and ''Wortvorstellungen'' are opposed, on the [[symbolic]] level they go together.  
+
|-
''Die Sache'' is the [[representation]] of a [[thing]] in the [[symbolic]], whereas ''[[das Ding]]'' is the [[thing]] in the [[real]], which is "the beyond-of-the-signified."
+
| 05 mars 1958|| [http://www.mediafire.com/file/x93b8z8s8h3278v/1958.03.05.pdf link] || [https://mega.nz/#!DDpRhK7a!pI_9ACzn8ULL0mWZT_rccxMyU0Iu4IKzkaCmlKutRu0 link]
[[Thing-presentations]] found in the [[unconscious]]  are of [[linguistic]] nature, as opposed to ''[[das Ding]]'', which is [[outside]] [[language]] and [[outside]] the [[unconscious]] .  
+
|-
"The [[thing]] is characterized by the fact that it is [[impossible]] for us to imagine it."
+
| 12 mars 1958|| [http://www.mediafire.com/file/59h9pxwr2w859av/1958.03.12.pdf link] || [https://mega.nz/#!6DoFDQaK!sriBkzXcgf0WEvWcfe0JyzA8ELSafkadmhviM9JuCws link]
 
+
|-
Yet, in relation to ''[[jouissance]]'', as well as being the [[object]] of [[language]], ''[[das Ding]]'' is the [[object]] of [[desire]].  
+
| 19 mars 1958|| [http://www.mediafire.com/file/3w629459ah7arpl/1958.03.19.pdf link] || [https://mega.nz/#!jH5nSAjC!McI5jdeemozModSudZ2XrxIT361PVrDJMu1w4_fzopE link]
It is the [[lost]] [[object]] which must be continually looked for, the unforgettable [[Other]], the [[forbidden]] [[object]] of [[incest]]uous [[desire]], the [[mother]].  
+
|-
The [[thing]] appears to the [[subject]] as the Supreme [[Good]], but if the [[subject]] [[trangress]]es the [[pleasure principle]] and attains it, it is experienced as [[suffering]] or/and [[evil]] because the [[subject]] "cannot stand the extreme [[good]] that ''[[das Ding]]'' may bring on him."
+
| 26 mars 1958|| [http://www.mediafire.com/file/bh1lqyb8k56tlb6/1958.03.26.pdf link] || [https://mega.nz/#!7KhHyQgT!Vl5gF3m5n9EmS-c1mz4_SKdTT4l85R3oh9hc4Rn5fKU link]
It would seem then fortunately that the [[thing]] is usually [[inaccessible]].
+
|-
 
+
| 09 avril 1958|| [http://www.mediafire.com/file/a2d4xpmw5jf6tpg/1958.04.09.pdf link] || [https://mega.nz/#!iap1XQ4T!uR7VcyNl_FnhesiiGYlqhBCBtiMXDTIecDQXJsSBJ_4 link]
 
+
|-
 
+
| 16 avril 1958|| [http://www.mediafire.com/file/0v1v0rao0nukp88/1958.04.16.pdf link] || [https://mega.nz/#!qWpxRKJR!91OdtBaeBc2aW566bWTMW7OCmfjudyqZihx7cfeARYc link]
==Definition==
+
|-
 
+
| 23 avril 1958|| [http://www.mediafire.com/file/441soiunz8z5i3x/1958.04.23.pdf link] || [https://mega.nz/#!bOhVFIpR!YvAae-tPKpbO53NMmxrEU-TtXmnW3U_SNJnhG_XznM0 link]
At the end of the [[Ethics of Psychoanalysis]], the [[seminar]] in which the central question of the relationship between [[action] and the [[desire]] that inhabits us is explored in its [[tragic]] dimension, [[Lacan]] reminds us again of this other, [[comic]] dimension:
+
|-
 
+
| 30 avril 1958|| [http://{{archive}}/seminaireV/1958.04.30.pdf link] || missing
<blockquote>However little time I have thus far devoted to the comic here, you have been able to see that there, too, it is a question of the relationship between action and desire, and of the former's fundamental failure to catch up with the latter.<ref>SVII, p. 313</ref></blockquote>
+
|-
 
+
| 07 mai 1958|| [http://www.mediafire.com/file/zbkd65g1q2hd4im/1958.05.07.pdf link] || [https://mega.nz/#!fSxjFKAL!Q02-fuuRWNRmG0BLL0pOI0-6CBAoKeVNnwl90T5e9zg link]
Indeed, the “relationship between [[action]] and [[desire]]” is what defines the field of [[ethics]],
+
|-
 
+
| 14 mai 1958|| [http://www.mediafire.com/file/qeqxttg0lzdnpda/1958.05.14.pdf link] || [https://mega.nz/#!Sf4FyIJI!Xnjmp2bCuxZ6duJzVUMPXBsUVXaTpNWckkZ8GNuNSXY link]
This [[seminar]] proves the importance [[Lacan]] attributed to the question of [[ethics]].
+
|-
 
+
| 21 mai 1958|| [http://www.mediafire.com/file/dfyx0z3fz9k81qd/1958.05.21.pdf link] || [https://mega.nz/#!zPxXzKKS!EbuKA3ATnXNvoqKDLGrQJEHrnfJUEDwyiTnVNfJ8l88 link]
He was to return again and again to the problematic of the [[ethics]] seminar, starting from the [[seminar]] of the following year ([[Transference]]) up to [[Encore]] (1972-3) which starts with  a reference to the [[seminar]]s on [[The Ethics of Psychoanalysis]].
+
|-
 
+
| 04 juin 1958|| [http://www.mediafire.com/file/2ogqmr92sz60md4/1958.06.04.pdf link] || [https://mega.nz/#!GXoRnAhb!GvELfjTBf94kyYjbbqCktBppIyx-3ofGURmFYunskbU link]
In fact it is in [[Encore] where [[Lacan]] states that his [[ethics]] [[seminar]] was the only one he wanted to rewrite and publish as a written text.<ref>xx 53</ref>
+
|-
 
+
| 11 juin 1958|| [http://www.mediafire.com/file/2pcenmeb92eymay/1958.06.11.pdf link] || [https://mega.nz/#!GKhzAShY!IVJzaYujjdcLyEVwxyXQO1RT5f3hArOHszHWRwf4Mlg link]
 
+
|-
 
+
| 18 juin 1958|| [http://www.mediafire.com/file/sl80mmb96w44bw6/1958.06.18.pdf link] || [https://mega.nz/#!zL5RQYRC!WowRSo4dahMuPUul2lFFhq6dyEuj7N9Zr5yQ_j6RFpA link]
==Contents==
+
|-
====Outline of the [[seminar]]====
+
| 25 juin 1958|| [http://www.mediafire.com/file/1f88jb0vc5bxhj4/1958.06.25.pdf link] || [https://mega.nz/#!HSpxVAJD!HuUrVsRTzobt1dJlns2EdOBdALKLjGeG23gHM1wtdHw link]
===Introduction to the [[Thing]]===
+
|-
====[[Pleasure]] and [[Reality]]====
+
| 02 juillet 1958|| [http://www.mediafire.com/file/mp9f8ddbzhpy1c1/1958.07.02.pdf link] || [https://mega.nz/#!zewVCQ6Z!TP0JMuS_qN3vTSqki9oKEkVxCVYIY4GkuR6QUshhx9M link]
====Rereading the ''[[Entwurf]]''====
+
|}
====''[[Das Ding]]''====
 
====''[[Das Ding]]'' (II)====
 
====On the [[moral]] [[law]]====
 
===The Problem of [[Sublimation]]===
 
====[[Drive]]s and [[lure]]s====
 
====The [[object]] and the [[thing]]====
 
====On creation ''ex nihilo''====
 
====Marginal comments====
 
====[[Courtly love]] as [[anamorphosis]]====
 
====A critique of [[Bernfeld]]====
 
===The [[Paradox]] of ''[[Jouissance]]''===
 
====The [[death]] of [[God]]====
 
====[[Love]] of one's [[neighbor]]====
 
====The ''[[jouissance]]'' of [[transgression]]====
 
====The [[death drive]]====
 
====The function of the [[good]]====
 
====The function of the [[beautiful]]====
 
===The Essence of [[Tragedy]]===
 
====A Commentary on [[Sophocles]]'s ''[[Antigone]]''====
 
====The Splendor of [[Antigone]]====
 
====The articulations of the play====
 
====[[Antigone]] [[between two deaths]]====
 
===The [[Tragic]] Dimension of [[Analytical]] [[Experience]]===
 
====The [[demand]] for [[happiness]] and the [[promise]] of [[analysis]]====
 
====The [[moral]] [[goal]]s of [[psychoanalysis]]====
 
====The [[paradox]]es of [[ethics]] ''or'' Have you [[act]]ed in conformty with your [[desire]]?====
 
  
[[Category:Terms]]
+
French versions of [[Jacques Lacan|Lacan's]] [[Seminars]] Source: http://ecole-lacanienne.net
[[Category:Concepts]]
+
* [[:File:Seminaire_07.pdf|Download]]
[[Category:Seminars]]
+
<BR>{{Center|<pdf width="450px" height="600px">File:Seminaire_07.pdf</pdf>}}
[[Category:Jacques Lacan]]
+
__NOTOC__ __NOAUTOLINKS__ __NOAUTOLINKS__ __NOAUTOLINKS__
[[Category:Works]]
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[[Category:Seminars]] [[Category:Jacques Lacan]]

Latest revision as of 16:19, 30 June 2019

Seminar VI Seminar VIII


1959 - 1960 Seminar VII L'éthique de la psychanalyse
The Ethics of Psychoanalysis
Sem.VII.jpg

At the root of the ethics is desire, but a desire marked by the "fault". Analysis' only promise is austere: it is "the entrance into-the-I," l'entrée-en-Je. "I must come to the place where the Id was," where the analysand discovers, in its absolute nakedness, the truth of his desire. The end of the cure is then the purification of desire. Lacan makes three statements: one is only guilty of "having given in on one's desire"; "the hero is the one who can be betrayed with impunity"; goods exist, but "there is no other good than the one that can pay the price of the access to desire," a desire that is only valid insofar as it is desire to know. Lacan lauds Oedipus at Colonus who calls down curses before dying, and he associates him with Antigone, walled up alive, who has not given in at all. Both have rejected the right to live in order to enter the "in-between-two-deaths," - entre-deux-morts - that is immortality.

Since Le désir et son intépretation, the analysis of the son's passion (subject) has become more pressing. Who is the Father? Here is the terrible Father of the primal horde (Freud's Totem and Taboo); Luther's God with "his eternal hatred against men, a hatred that existed even before the world was born"; the father of the law who, as to Saint Paul, leads to temptation: "For me, the very commandment - Thou shall not covet - which should lead to life has proved to be death to me. For sin, finding opportunity in the commandment, seduced me and by it killed me." Lacan adds, "I have put the Thing in the place of sin," denouncing the complicity between the law and the Thing, "which is called Evil." But what is the Thing against which the Father cannot or does not know how to defend himself? It has nothing to do with the object, which is created by words. It is the outside signifier and also the hostile outside signified: a mute reality prior to primal repression that puts in its place the pure signifying web without being able to hide it. It is the center of the unconscious but it is excluded; it is the Real but always represented by an emptiness, the nonthing, l'a chose, the nothing, a hole in the Real from which the Word, the Signifier, creates the world. It is the place of deadly jouissance sanctioned by the prohibition of incest. It is associated with the mother who represents it by her manifest carnality, and with woman who, idealized in courtly love, speaks the truth: "I am nothing but the emptiness which is in my cloaca." The idea of a distorted sexuality meets the 70s mantra: "There is no such thing as a sexual rapport." Woman, who is the other, bears the burden of the curse, although the Thing is settled at the heart of all subjects who have to recognize it. Who am I? "You are the waste that falls in the world through the devil's anus." However, salvation holds on by a thread: the theme of the exquisiteness of the son's love for the father would be amplified in D'un Autre à l'autre. This father is a symbolic Father, he is all the more present for being absent, a Father without a body or the glorious body of signifiers, a father who can only be the object of an act of faith, for: there is no Other of the Other" to guarantee him. Sublimation is an attempt to confront the Thing: true love for one's neighbor consists in recognizing in him, as in oneself, the place and the wound of the Thing. As for disbelief, by rejecting the Thing it makes it reappear in the Real, which is the Lacanian definition of psychosis.

If ethical thought "is at the centre of our work as analysts," then, in the cure, ethics converges from two sides. On the side of the analysand is the problem of guilt and the pathogenic nature of civilised morality. Freud conceives of a basic conflict between the demands of civilised morality and the essentially amoral sexual drives of the patient. If morality takes the upper hand and the drives are too intense to be sublimated, sexuality is either expressed in perverse forms or repressed. Freud further develops this idea in his theory of an unconscious sense of guilt and in his concept of the superego, that interior moral agency which becomes crueler to the extent that the ego submits to its demands. The analyst, on the other hand, has to deal with the pathogenic morality and unconscious guilt of the patient and with the ethical problems that arise in the cure.

Lacan addresses the issue of how the analyst will respond to the patient's sense of guilt by arguing that he must take it seriously, for whenever the patient feels guilty it is because he has given way to his desire: "the only thing of which one can be guilty is of having given ground relative to one's desire." As to the pathogenic morality acting through the superego, Lacan asserts that psychoanalysis is not a libertine ethos. The ethical position of the analyst is revealed by the way that he formulates the goal of the cure. Ego-psychology, for instance, proposes a normative ethics in the adaptation of the ego to reality. Lacan opposes this stance and devises an ethics relating action to desire: "Have you acted in conformity with the desire that is in you?"

Traditional ethics (Aristotle, Kant) revolves around the concept of the Good, where different goods compete for the position of Supreme Good. Lacanian ethics see the Good as an obstacle in the path of desire, thus "a repudiation of the idea of Good is necessary." It also rejects ideals, such as health and happiness. Traditional ethics tends to link the good to pleasure: moral thought has "developed along the paths of an hedonistic problematic." Lacan does not take such an approach because psychoanalytic experience has revealed the duplicity of pleasure: there is a limit to pleasure, and when it is transgressed, it becomes pain. Jouissance is the paradoxical satisfaction that the subject derives from his symptom, the suffering he derives from his satisfaction. Finally traditional ethics puts work and a safe, ordered existence before questions of desire by telling people to make their desires wait. Lacan forces the subject to confront the relation between his actions and his desire in the immediacy of the present.

Lacan introduces the notion of das Ding, the Thing, via the opposition between the pleasure principle and the principle of reality, this opposition, however, is deluding since the latter is but a modification of the former. Two are the contexts where das Ding operates. Firstly there is Freud's distinction between Wortvorstellungen, word-presentations, and Sachvorstellungen, thing-presentations. The two types are bound together in the preconscious-conscious system, whereas in the unconscious only thing-presentations are found. This seems to contradict the linguistic nature of the unconscious. Lacan counters the objection by pointing out that there are two words in German for "thing": das Ding and die Sache. Freud employs the latter to refer to the thing-presentations in the unconscious, and if at one level Sachvorstellungen and Wortvorstellungen are opposed, on the symbolic level they go together. Die Sache is the representation of a thing in the symbolic, whereas das Ding is the thing in the real, which is "the beyond-of-the-signified." Thing-presentations found in the unconscious are of linguistic nature, as opposed to das Ding, which is outside language and outside the unconscious. "The Thing is characterized by the fact that it is impossible for us to imagine it."


Yet,in relation to jouissance, as well as being the object of language, das Ding is the object of desire. It is the lost object which must be continually looked for, the unforgettable Other, the forbidden object of incestuous desire, the mother. The Thing appears to the subject as the Supreme Good, but if the subject trangresses the pleasure principle and attains it, it is experienced as suffering or/and evil because the subject "cannot stand the extreme good that das Ding may bring on him." It would seem then fortunately that the Thing is usually inaccessible.

Downloads

Author(s)] Title Publisher Year Pages Language Size Extension Download Mirror Mirror Mirror Mirror
Jacques Lacan The Ethics of Psychoanalysis 1959-1960 (Seminar of Jacques Lacan)
0393316130, 9780393316131
Taylor and Francis 1997 351 English 7 Mb pdf Link Link Link Link Link
Lacan, Jacques, Miller, Jacques-Alain The Ethics of Psychoanalysis 1959-1960 Taylor and Francis 1997 352 English 1 Mb epub link link link link link

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French

Date PDF PDF
06 novembre 1957 link link
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French versions of Lacan's Seminars Source: http://ecole-lacanienne.net