[[Image:Sem7.jpg{{SeminarsNavBar|thumbRightPrevLink=Seminar VI|rightRightPrevText=Seminar VI|'''L'éthique de la psychanalyse.''']]RightNextLink=Seminar VIII|RightNextText=Seminar VIII}}
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| style="width:100px;text-align:left; line-height:2.0em; padding-left:10px;"| 1959 - 1960
| style="width:100px;text-align:left; line-height:2.0em; padding-left:10px;"| [[Seminar VII]]
| 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>
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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," ''Le séminaire, Livre VII: Ll'éthique de la psychanalyse, 1959entrée-en-1960Je'' . Paris: Editions du Seuil "[[I]] must come to the [[place]] where the ''[[Id]]'' was," where the [[analysand]] discovers, in its absolute nakedness, the [[truth]] of his [[desire]]. 1986 The [[end]] of the [[cure]] is then the purification of [[desire]].English version [[Lacan]] makes [[three]] statements: one is only guilty of "having given in on one''The Seminar 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 Jacques 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, Book VII: The Ethics of Psychoanalysisand 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, 1959" -1960''. Ed. J.entre-deux-morts'' -A. Miller. Trans. D. Porter. London: Routledge, 1992that is immortality.
This seminar Since ''[[Le désir et son intépretation]]'', the [[analysis]] of the son's [[passion]] ([[subject]]) has been crucial for 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 wider dissemination [[father]] of Lacanian ideas 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 humanities and social sciences commandment, seduced me and by it provides a constant reference point for Zizek as well as feminist criticskilled me.The seminar contains " [[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 only reference . 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, ''das Dingl'a [[chose]]' (', the nothing, a [[hole]] in the [[Real]] from which the [[Word]], the [[Signifier]], creates the world. It is the Thing) as well as his reflections on sublimation and 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]]. " The seminar [[Woman]], who is the other, bears the burden of the curse, although the [[Thing]] is probably most well known though for Lacansettled 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 discussion anus." However, salvation holds on by a thread: the theme of the exquisiteness of Sophoclesthe son' ancient Greek tragedy s love for the [[father]] would be amplified in ''D'un [[Autre]] à l'Antigoneautre''. This [[father]] is a [[symbolic]] [[Father]], where he elaborates one 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 his most influential definitions [[faith]], for: [[there is no Other of the ethical act - ' not Other]]" to [[guarantee]] him. [[Sublimation]] is an attempt to give way on confront the [[Thing]]: [[true]] [[love]] for one's desire' - [[neighbor]] consists in recognizing in him, as in oneself, the place and feminine sexuality in relation to courtly love poetrythe wound of the [[Thing]]. This seminar As for disbelief, by rejecting the [[Thing]] it makes it reappear in the [[Real]], which is a very accessible and essential readingthe [[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 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 [[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.
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"; "]] introduces 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 [[notion]] 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 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[[das Ding]]'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 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?"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.
==def==During Yet,in relation to ''[[jouissance]]'', as well as being the second phase object of Lacan’s teaching [[language]], ''[[das Ding]]'' is the real loses [[object of desire]]. It is the sense of ‘thingness’ [[lost object]] which his earlier conception had retained.In his seminar on must be continually looked for, the unforgettable [[Other, the ethics ]] [[prohibition|forbidden]] [[object]] of psychoanalysis[[incest]]uous [[desire]], Lacan sought the [[mother]]. The [[Thing]] appears to clarify Freud’s definition of the unconscious and especially subject as the question of what is repressed.For Freud there can be no unconscious without repressionSupreme Good, but what exactly is if the [[subject]] [[transgression|trangresses]] the [[pleasure principle]] and attains it that is repressed: words, images, feelings?For Lacan, what it is repressed is not iamges, words experienced as suffering or emotions but something much more fundamental.Freud hit upon this when, in ‘’/and [[The Interpretation of Dreamsevil]]’’, he suggested that there was a hard impenetrable core of because the dream – what he called the ‘navel’ of [[subject]] "cannot stand the dream – extreme good that is beyond interpretation''[[das Ding]]'' may bring on him.What is repressed, argues Lacan, is this hard impenetrable core.This is always a core of the real " It would seem then fortunately that is missing from the symbolic and all other representations, images and signifiers are no more than attempts to fill this gap.In seminar VII Lacan identified this repressed element as ‘’the representative of the representation’’, or ‘’dad Ding’’ (the [[Thing)]] is usually inaccessible.
==Downloads=={| class="wikitable sortable" cellpadding="2" cellspacing="5"|- style="height: 20px"| Author(s)]| Title| Publisher| Year| Pages| Language| Size| Extension| Download| Mirror| Mirror| Mirror| Mirror|- style="height: 20px"| Jacques Lacan| [http://gen.lib.rus.ec/book/index.php?md5=61769B5FAB59FF8E69658E4A6D9B5446 The Thing is the beyond Ethics of the signified – that which is unknowable in itself.It is something beyond symbolization, and therefore associated with the real, or as Psychoanalysis 1959-1960 (Seminar of Jacques Lacan puts it)<BR><small>0393316130, “the thing in its dumb reality.”9780393316131<ref/small>1992]| Taylor and Francis| 1997| 351| English| 7 Mb| '''pdf'''| [http://library1.org/_ads/61769B5FAB59FF8E69658E4A6D9B5446 Link]| [http: 55</ref>/libgen.io/get.php?md5=61769B5FAB59FF8E69658E4A6D9B5446 Link]| [http://b-ok.cc/md5/61769B5FAB59FF8E69658E4A6D9B5446 Link]| [http://libgen.me/item/detail/id/431506 Link]The Thing is a lost object that must be continually refound| [http://bookfi.net/md5/61769B5FAB59FF8E69658E4A6D9B5446 Link]However|- style="height: 20px"| Lacan, it is more importantly an ‘object that is nowhere articulatedJacques, it is a lost objectMiller, but paradoxically an object that was never there in the first place to be lostJacques-Alain| [http://gen.lib.rus.”<ref>1992: 58<ec/book/ref>index.php?md5=851A48637CC45BD2B4E636F32E0B5D90 The Thing is “the cause Ethics of the most fundamental human passion”;<ref>1992, 1986, 97</ref> it is the objectPsychoanalysis 1959-cause of desire 1960]| Taylor and can only be constituted retrospectivelyFrancis| 1997| 352| English| 1 Mb| '''epub'''| [http://library1.org/_ads/851A48637CC45BD2B4E636F32E0B5D90 link]| [http://libgen.io/get.php?md5=851A48637CC45BD2B4E636F32E0B5D90 link]The Thing is ‘objectively’ speaking ‘’no| [http://b-thing’’; it is only something in relation to the desire that constitutes itok.cc/md5/851A48637CC45BD2B4E636F32E0B5D90 link]| [http://libgen.me/item/detail/id/1432087 link]| [http://bookfi.net/md5/851A48637CC45BD2B4E636F32E0B5D90 link]|}
After the seminar ==Related Downloads=={| class="wikitable sortable" cellpadding="2" cellspacing="5" style:"width:100%"|- style="height: 20px"| Author(s)| Title| Publisher| Year| Pages| Language| Size| Extension| Download| Mirror| Mirror| Mirror| Mirror|- style="height: 20px"| Marc De Kesel| <small>Insinuations: Philosophy, Psychoanalysis, Literature</small><br />Eros and Ethics: Reading Jacques Lacan’s Seminar VII<BR><small><BR>1438426097, 9781438426099, 9781441615787</small>| State University of 1959New York Press| 2009| 345<br />[355]| English| 996 Kb| pdf| [http://library1.org/_ads/24051C406BB7A6DFFCD590B00F7293F9 link]| [http://libgen.io/get.php?md5=24051C406BB7A6DFFCD590B00F7293F9 link]| [http://b-60 ok.cc/md5/24051C406BB7A6DFFCD590B00F7293F9 link]| [http://libgen.me/item/detail/id/562047 link]| [http://bookfi.net/md5/24051C406BB7A6DFFCD590B00F7293F9 link]|- style="height: 20px"| Alenka Zupancic| [http://gen.lib.rus.ec/book/index.php?md5=21A2E25A85012F0457A8EC1ECAA93E88 Ethics of the concept Real: Kant and Lacan<BR><small>1859847242, 9781859847244, 1859842186, 9781859842188</small>]| class="s4" || 2000| 266<br />[279]| English| 6 Mb| pdf| [http://library1.org/_ads/21A2E25A85012F0457A8EC1ECAA93E88 link]| [http://libgen.io/get.php?md5=21A2E25A85012F0457A8EC1ECAA93E88 link]| [http://b-ok.cc/md5/21A2E25A85012F0457A8EC1ECAA93E88 link]| [http://libgen.me/item/detail/id/563899 link]| [http://bookfi.net/md5/21A2E25A85012F0457A8EC1ECAA93E88 link]|- style="height: 20px"| Mari Ruti| [http://gen.lib.rus.ec/book/index.php?md5=5691BD0BB91BBFDE3C42CE05F658DCC0 Between Levinas and Lacan: Self, Other, Ethics<BR><small>1628926406, 9781628926408</small>]| <div class="softmerge-inner" style="width: 97px; left: -1px">Bloomsbury Academic</div>| 2015| 240| English| 715 Kb| pdf| [http://library1.org/_ads/5691BD0BB91BBFDE3C42CE05F658DCC0 link]| [http://libgen.io/get.php?md5=5691BD0BB91BBFDE3C42CE05F658DCC0 link]| [http://b-ok.cc/md5/5691BD0BB91BBFDE3C42CE05F658DCC0 link]| [http://libgen.me/item/detail/id/1369305 link]| [http://bookfi.net/md5/5691BD0BB91BBFDE3C42CE05F658DCC0 link]|- style="height: 20px"| Alenka Zupancic| <small>Radical Thinkers</small><br />Ethics of ‘’das Ding’’ was replaced by the idea Real: Kant and Lacan [Reprint ed.]<BR><small>1844677877, 9781844677870</small>| Verso| 2012| 288<br />[278]| English| 7 Mb| pdf| [http://library1.org/_ads/BE5610BF29062D34677D3DB45F901B73 link]| [http://libgen.io/get.php?md5=BE5610BF29062D34677D3DB45F901B73 link]| [http://b-ok.cc/md5/BE5610BF29062D34677D3DB45F901B73 link]| [http://libgen.me/item/detail/id/1114909 link]| [http://bookfi.net/md5/BE5610BF29062D34677D3DB45F901B73 link]|- style="height: 20px"| Marc De Kesel, Sigi Jottkandt | <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>| State Univ of New York Press| 2001, 2009| 346| English| 6 Mb| pdf| [http://library1.org/_ads/8D95306C1A87DB16C4127BD3716DF3CE link]| [http://libgen.io/get.php?md5=8D95306C1A87DB16C4127BD3716DF3CE link]| [http://b-ok.cc/md5/8D95306C1A87DB16C4127BD3716DF3CE link]| [http://libgen.me/item/detail/id/1338761 link]| [http://bookfi.net/md5/8D95306C1A87DB16C4127BD3716DF3CE link]|- style="height: 20px"| Freeland, Charles| <small>Intersections: Philosophy and Critical Theory</small><br />Antigone, in her unbearable splendor : new essays on Jacques Lacan's the ‘’objet petit a’’Ethics of psychoanalysis<BR><small>9781438446509, 1438446500, 9781461930402, 1461930405</small>| State University of New York Press| 2013| 315| English| 4 Mb| pdf| [http://library1.org/_ads/5161BA2EB740BF5F1B2A6F80A4D202C0 link]It is | [http://libgen.io/get.php?md5=5161BA2EB740BF5F1B2A6F80A4D202C0 link]| [http://b-ok.cc/md5/5161BA2EB740BF5F1B2A6F80A4D202C0 link]| [http://libgen.me/item/detail/id/1361733 link]| [http://bookfi.net/md5/5161BA2EB740BF5F1B2A6F80A4D202C0 link]|- style="height: 20px"| Freeland, Charles; 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left: -1px">State University of subjectivity New York Press| 2013| 352| English| 4 Mb| pdf| [http://library1.org/_ads/D89AFCC560901A5D4466EA7CCFCCE4E0 link]| [http://libgen.io/get.php?md5=D89AFCC560901A5D4466EA7CCFCCE4E0 link]| [http://b-ok.cc/md5/D89AFCC560901A5D4466EA7CCFCCE4E0 link]| [http://libgen.me/item/detail/id/1420939 link]| [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 the symbolic that creates the ThingNietzsche's Critique of Platonism<BR><small>1438450397, 978-1-4384-5039-1, 9781438450414, as opposed to the loss 1438450419</small>| State University of some original Thing creating the desire to find itNew York Press| 2014| 196| English| 3 Mb| pdf| [http://library1.org/_ads/4467BD2DE0DF8480D050EBA2C5BCFCAE link]| [http://libgen.io/get.php?md5=4467BD2DE0DF8480D050EBA2C5BCFCAE link]| [http://b-ok.cc/md5/4467BD2DE0DF8480D050EBA2C5BCFCAE link]| [http://libgen.me/item/detail/id/1426719 link]| [http://bookfi.net/md5/4467BD2DE0DF8480D050EBA2C5BCFCAE link]|}
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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.
At the end {| style="width:100%; border:1px solid #aaa;text-align:left; padding-left:10px;"|width="100%"| [[Jacques Lacan|Lacan, Jacques]]. [[Seminar I|The Seminar of Jacques Lacan: Book II : The Ego in Freud's Theory and in the Ethics Technique of Psychoanalysis1954-1955 (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], the seminar in which the central question of the relationship between action and the desire that inhabits us is explored in its tragic dimension[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>|}<BR>{| style="width:100%; border:1px solid #aaa;text-align:left; padding-left:10px;"|width="100%"| [[Jacques Lacan reminds us again of this other|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], comic dimension[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>|}-->
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.
(SVII, p===French==={| 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. 313)0em;" |Date||PDF||PDF|-| 06 novembre 1957|| [http://www.mediafire.com/file/6atvneepaqn4h4y/1957.11.06.pdf link] || [https://mega.nz/#!2C5TWajZ!9ak-tFmhyuPR9s_VbsMKKnatjutEDl9Mv_EU0bouSh0 link]|-| 13 novembre 1957|| [http://www.mediafire.com/file/2vm4enhge7fmmxu/1957.11.13.pdf link] || [https://mega.nz/#!OfgVRKyS!DeNLRUgC3Owzf9NPeREXWjauQdZq5cuA4Yg4YaEVDB0 link]|-| 20 novembre 1957|| [http://www.mediafire.com/file/0aemxy6zaahdi0z/1957.11.20.pdf link] || [https://mega.nz/#!maox2YZT!1x_EhuNh8qVy6sNAGAqyHNbvTDLHCUL2PeybVskDH50 link]|-| 27 novembre 1957|| [http://www.mediafire.com/file/35x515ldc78hc1n/1957.11.27.pdf link] || [https://mega.nz/#!DXoBACYT!1RL2kOEwSCx2RuYHuesBDBoO6UFqz1sVemT0tiELEs0 link]|-| 04 décembre 1957|| [http://www.mediafire.com/file/whe39a3rd2kes3j/1957.12.04.pdf link] || [https://mega.nz/#!rSxXgARL!nCZVK2NCIHFRCCyyx90zvB1ntWusiAawY6Jskr5erL4 link]|-| 11 décembre 1957|| [http://www.mediafire.com/file/jmlawe96a8ya9vf/1957.12.11.pdf link] || [https://mega.nz/#!OfxRCIgT!O8Y6JxMSkC67U29e644QNKD14IuhyabLGItualXsj6Q link]|-| 18 décembre 1957|| [http://www.mediafire.com/file/dnr4706d6don012/1957.12.18.pdf link] || [https://mega.nz/#!PXwzXAJa!wHQeFcIXDdUkoR8rb7DMa-4-via0F_3aRvaVqXXW9XY link]|-| 08 janvier 1958|| [http://www.mediafire.com/file/6p6d5bie12mbe1w/1958.01.08.pdf link] || [https://mega.nz/#!yewTGYwB!YG7h8zN_XVbpVMkSe4C1HCGQy4wTf8zkuqWpUPoo3T8 link]|-| 15 janvier 1958|| [http://www.mediafire.com/file/qhoqs5wth8hq92a/1958.01.15.pdf link] || [https://mega.nz/#!KLhlXYSR!5Mo38u1g-7uWJ0yRJvd40KQyokKUIzT6iZJH3SN0Vcc link]|-| 22 janvier 1958 || [http://www.mediafire.com/file/7vxfbzsp94byzp7/1958.01.22.pdf link] || [https://mega.nz/#!nfxH0AzQ!bNKj9oIev1I1Qt5seIs1MVIEzmh7WCygBMvSZmnSbZY link]|-| 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]|-| 05 février 1958|| [http://www.mediafire.com/file/tbx2s6t0o0m0f26/1958.02.05.pdf link] || [https://mega.nz/#!LawHhChS!TNiS9696jsCFJued9bP7F_u1N9cfJImcWnkky94FdY4 link]|-| 12 février 1958|| [http://www.mediafire.com/file/2si9yz28p5fevr5/1958.02.12.pdf link] || [https://mega.nz/#!DH4xgKSR!wIHUmJ_2XtRtQMLsT6NsxukuULWIWfm-XrrNxqVKjXg link]|-| 05 mars 1958|| [http://www.mediafire.com/file/x93b8z8s8h3278v/1958.03.05.pdf link] || [https://mega.nz/#!DDpRhK7a!pI_9ACzn8ULL0mWZT_rccxMyU0Iu4IKzkaCmlKutRu0 link]|-| 12 mars 1958|| [http://www.mediafire.com/file/59h9pxwr2w859av/1958.03.12.pdf link] || [https://mega.nz/#!6DoFDQaK!sriBkzXcgf0WEvWcfe0JyzA8ELSafkadmhviM9JuCws link]|-| 19 mars 1958|| [http://www.mediafire.com/file/3w629459ah7arpl/1958.03.19.pdf link] || [https://mega.nz/#!jH5nSAjC!McI5jdeemozModSudZ2XrxIT361PVrDJMu1w4_fzopE link]|-| 26 mars 1958|| [http://www.mediafire.com/file/bh1lqyb8k56tlb6/1958.03.26.pdf link] || [https://mega.nz/#!7KhHyQgT!Vl5gF3m5n9EmS-c1mz4_SKdTT4l85R3oh9hc4Rn5fKU link]|-| 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]|-| 23 avril 1958|| [http://www.mediafire.com/file/441soiunz8z5i3x/1958.04.23.pdf link] || [https://mega.nz/#!bOhVFIpR!YvAae-tPKpbO53NMmxrEU-TtXmnW3U_SNJnhG_XznM0 link]|-| 30 avril 1958|| [http://{{archive}}/seminaireV/1958.04.30.pdf link] || missing|-| 07 mai 1958|| [http://www.mediafire.com/file/zbkd65g1q2hd4im/1958.05.07.pdf link] || [https://mega.nz/#!fSxjFKAL!Q02-fuuRWNRmG0BLL0pOI0-6CBAoKeVNnwl90T5e9zg link]|-| 14 mai 1958|| [http://www.mediafire.com/file/qeqxttg0lzdnpda/1958.05.14.pdf link] || [https://mega.nz/#!Sf4FyIJI!Xnjmp2bCuxZ6duJzVUMPXBsUVXaTpNWckkZ8GNuNSXY link]|-| 21 mai 1958|| [http://www.mediafire.com/file/dfyx0z3fz9k81qd/1958.05.21.pdf link] || [https://mega.nz/#!zPxXzKKS!EbuKA3ATnXNvoqKDLGrQJEHrnfJUEDwyiTnVNfJ8l88 link]|-| 04 juin 1958|| [http://www.mediafire.com/file/2ogqmr92sz60md4/1958.06.04.pdf link] || [https://mega.nz/#!GXoRnAhb!GvELfjTBf94kyYjbbqCktBppIyx-3ofGURmFYunskbU link]|-| 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]|-| 25 juin 1958|| [http://www.mediafire.com/file/1f88jb0vc5bxhj4/1958.06.25.pdf link] || [https://mega.nz/#!HSpxVAJD!HuUrVsRTzobt1dJlns2EdOBdALKLjGeG23gHM1wtdHw link]|-| 02 juillet 1958|| [http://www.mediafire.com/file/mp9f8ddbzhpy1c1/1958.07.02.pdf link] || [https://mega.nz/#!zewVCQ6Z!TP0JMuS_qN3vTSqki9oKEkVxCVYIY4GkuR6QUshhx9M link]|}
Indeed, the “relationship between action and desire” is what defines the field French versions of ethics, This seminar proves the importance [[Jacques Lacan attributed to the question of ethics.He was to return again and again to the problematic of the Ethics seminar, starting from the semianr of the following year (Transference) up to Encore (1972-3) which starts witha reference to the seminars on The Ethics of Psychoanalysis.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> 's]] [[Category:TermsSeminars]]Source: http://ecole-lacanienne.net* [[Category:ConceptsFile:Seminaire_07.pdf|Download]]<BR>{{Center|<pdf width="450px" height="600px">File:Seminaire_07.pdf</pdf>}}__NOTOC__ __NOAUTOLINKS__ __NOAUTOLINKS__ __NOAUTOLINKS__[[Category:Seminars]][[Category:Jacques Lacan]][[Category:Works]]
