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|style="width:100px;text-align:justifyleft;colorline-height:#0002.0em;alignpadding-left:justify10px;"|1959 - 1960{| align="center" style="width:350px; border:1px solid #aaa100px;text-align:left; line-height:2.0em; padding-left:10px;"| [[Seminar VII]]|widthstyle="100px"||width="250px"||:300px;text-align:left; line-| [[{{Y}}|1959 height:2.0em; padding- 1960]]left:10px;"| ''[[Seminar VII|L'éthique de la psychanalyse]]''<BR><big>[[Seminar VII|The Ethics of Psychoanalysis]]</big>
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[[Image:Sem.VII.jpg|border|300px|right]] 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 [[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]]. 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]].
[[Lacan]] addresses the issue of how introduces the [[analystnotion]] will respond to the of ''[[patientdas Ding]]'s sense of ', the [[guiltThing]] by arguing that he must take it seriously, for whenever via the opposition between the [[patientpleasure principle]] feels and the [[guiltyprinciple]] it is because he has given way to his of [[desirereality]]: ", this opposition, however, is deluding since the only thing of which one can be guilty latter is but a modification of having given ground relative to onethe former. Two are the contexts where ''s [[desiredas Ding]]'' operates." As to the pathogenic morality acting through the Firstly there is Freud's [[superegodistinction]]between ''Wortvorstellungen'', [[Lacanword-presentations]] asserts that , and ''Sachvorstellungen'', [[psychoanalysisthing-presentations]] is not a libertine ethos. The ethical position of two types are bound together in the [[analystpreconscious]]-[[conscious]] [[system]] is revealed by , whereas in the way that he formulates unconscious only thing-presentations are found. This seems to contradict the goal [[linguistic]] nature of the unconscious. [[cureLacan]]counters the objection by pointing out that there are two [[words]] in [[German]] for "[[thing]]": ''[[das Ding]]'' and ''die Sache''. [[Ego-psychologyFreud]] employs the latter to refer to [[the thing]]-presentations in the unconscious, for instanceand if at one level ''Sachvorstellungen'' and ''Wortvorstellungen'' are opposed, proposes a normative on the [[ethicssymbolic]] in level they go together. ''Die Sache'' is the [[adaptationrepresentation]] of the a [[egothing]] to in the [[realitysymbolic]]. , whereas ''[[Lacandas Ding]] opposes this stance and devises an '' is the [[ethicsthing]] relating in the [[actionreal]] , which is "the beyond-of-the-signified." Thing-presentations found in the unconscious are of linguistic nature, as opposed to ''[[desiredas Ding]]: '', which is outside language and outside the unconscious. "Have you acted in conformity with the The [[desireThing]] is characterized by the fact that it is in you?[[impossible]] for us to imagine it."
Yet,in relation to ''[[Lacanjouissance]] introduces '', as well as being the notion object of [[language]], ''[[das Ding]]'', is the [[Thingobject of desire]], via the opposition between . It is the [[pleasure principlelost object]] and which must be continually looked for, the principle of unforgettable [[reality]]Other, 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 [[distinctionprohibition|forbidden]] 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. [[Lacanobject]] counters the objection by pointing out that there are two words in of [[Germanincest]] for "uous [[thingdesire]]": '', the [[das Dingmother]]'' and ''die Sache''. The [[FreudThing]] employs the latter to refer appears to the thing-presentations in subject as the unconsciousSupreme Good, and but if at one level ''Sachvorstellungen'' and ''Wortvorstellungen'' are opposed, on the [[symbolicsubject]] level they go together. ''Die Sache'' is the representation of a [[thingtransgression|trangresses]] in the [[symbolicpleasure principle]]and attains it, whereas ''[[das Ding]]'' it is the experienced as suffering or/and [[thingevil]] in because the [[realsubject]], which is "cannot stand the beyond-of-the-signified." Thing-presentations found in the unconscious are of linguistic nature, as opposed to extreme good that ''[[das Ding]]'', which is outside language and outside the unconsciousmay bring on him. "The It would seem then fortunately that the [[Thing]] is characterized by the fact that it is impossible for us to imagine itusually inaccessible."
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| Jacques Lacan
| [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>]
| Taylor and Francis
| 1997
| 351
| English
| 7 Mb
| '''pdf'''
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| [http://libgen.io/get.php?md5=61769B5FAB59FF8E69658E4A6D9B5446 Link]
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|- style="height: 20px"
| Lacan, Jacques, Miller, Jacques-Alain
| [http://gen.lib.rus.ec/book/index.php?md5=851A48637CC45BD2B4E636F32E0B5D90 The Ethics of Psychoanalysis 1959-1960]
| Taylor and Francis
| 1997
| 352
| English
| 1 Mb
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<b>Le séminaire, Livre VII: L'éthique de la [[psychanalyse]].</b><br>[[French]]: French: (texte établi par Jacques-Alain [[Miller]]), [[Paris]]: Seuil, 1986.<br>[[English]]: <b>The Ethics of Psychoanalysis</b> (edited by Jacques-Alain Miller), New York: Norton, 1992.
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|Date||PDF||PDF
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| 23 avril 1958|| [http://www.mediafire.com/file/441soiunz8z5i3x/1958.04.23.pdf link] || [https://mega.nz/#!bOhVFIpR!YvAae-tPKpbO53NMmxrEU-TtXmnW3U_SNJnhG_XznM0 link]
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| 30 avril 1958|| [http://{{archive}}/seminaireV/1958.04.30.pdf link] || [missing link]
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| 07 mai 1958|| [http://www.mediafire.com/file/zbkd65g1q2hd4im/1958.05.07.pdf link] || [https://mega.nz/#!fSxjFKAL!Q02-fuuRWNRmG0BLL0pOI0-6CBAoKeVNnwl90T5e9zg link]
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French versions of [[Jacques Lacan|Lacan's]] [[Seminars]] Source: http://ecole-lacanienne.net* [[:File:Seminaire_07.pdf|}Download]]<!-- Start of right-column --BR>{{Center|<pdf width="450px" height="600px">File:Seminaire_07.pdf</pdf>}}__NOTOC__ __NOEDITSECTION____NOAUTOLINKS__ __NOAUTOLINKS__ __NOAUTOLINKS__
[[Category:Seminars]] [[Category:Jacques Lacan]]