[[Image:Sem8.jpg{{SeminarsNavBar|thumbRightPrevLink=Seminar VII|right]]RightPrevText=Seminar VII|RightNextLink=Seminar IX|RightNextText=Seminar IX}}
* {| align="center" style="width:600px; border:1px solid #aaa;text-align:left; line-height:2.0em; padding-left:10px;"|-| style="width:100px;text-align:left; line-height:1.5em; padding-left:3px;"| 1960 - 1961| style="width:100px;text-align:left; line-height:1.5em; padding-left:3px;"| [[Seminar VIII]]| style="width:300px;text-align:left; line-height:1.5em; padding-left:3px;"| ''[[Seminar VIII|Le séminaire, Livre VIII: Le transfert (dans sa disparité subjective), 1960-1961]]''.<BR><big>[[Seminar VIII|Transference]]</big>|}
[[Image:Lacan_Seminar_VIII.jpg|border|400px|right]]
In <i>[[La relation d'objet]]</i> [[Lacan]] provided a way of [[understanding]] the paradoxical function of [[transference]] in the [[analytic]]al [[cure]]. In its [[symbolic]] aspect ([[repetition]]) it helps the [[cure]] [[progress]] by revealing the [[signifier]]s of the [[subject]]'s [[history]]. He argues that in its [[imaginary]] aspect ([[love]] and [[hate]]) it [[acts]] as a [[resistance]]. He uses [[Plato]]'s <i>[[The Symposium]]</i> to illustrate the rapport between analysand and analyst: [[Alcibiades]] compares [[Socrates]] to a box enclosing a precious [[object]], <i>[[agalma]]</i>. Just as Alcibiades attributes a hidden treasure to Socrates, so too the [[patient]] sees his [[object]] of [[desire]] in the [[analyst]]. [[Lacan]] articulates the <i>[[objet a]]</i> with <i>[[agalma]]</i>, the [[object of desire]] we seek in the [[other]].
Before, the emphasis was placed on repetition, now it is placed on [[transference]] [[love]], <i>[[amour]] de [[transfert]]</i>: both are inseparable, but the perspective changes. To insist on [[repetition]] means to refuse to see in the analytic [[situation]] an [[intersubjective]] rapport to be dealt with here and now. What [[speech]] constructed in the [[past]] can be deconstructed in the [[cure]] by [[speech]]: the [[cure]] is "pure [[symbolic]] [[experience]]." On the [[individual]] level, it allows for "the reshaping of the [[imaginary]]," on the theorethical level for an intersubjective [[logic]] to be constructed. Thus, [[analysis]] is described as a [[particular]] experience of [[desire]], on the side of [[sexuality]]. [[Speech]] has an effect only after [[transference]]. For [[Lacan]] "it is from the [[position]] that [[transference]] bestows the [[analyst]] with that he intervenes in [[transference]] itself," and "[[transference]] is [[interpreted]] on the basis of and with the aid of [[transference]] itself." In ''"The direction of the [[treatment]] and the principles of its [[power]]" (<i>[[La relation d'objetÉcrits: A Selection]]'' </i>) [[Lacan]] provided presented [[countertransference]] as a way [[resistance]] of understanding the paradoxical function [[analyst]] and raised the problem of the [[analyst]]'s [[desire]]. Here, [[subjective]] disparity becomes the rule establishing dissymmetry between the two protagonists vis-à-vis [[desire]]: what the [[patient]] will discover through the disappointment of [[transference]] [[love]]. Because in the [[treatment|analytical cure]] one learns to talk instead of making [[love]], in the end [[desire]], which has been purified, is but the empty [[place]] where the [[barred]] [[subject]] accesses [[desire]]. We should note that [[training analysis]] does not put the [[analyst]] beyond [[passion]]; to believe that it does would mean that all passions stem from the [[unconscious]], a [[notion]] that [[Lacan]] rejects. The better analysed the [[analyst]] is, the more likely he is to be in [[love]] with, or be quite repulsed by, the [[analysand]]. In [[training]]-analysis there will be a mutation in the [[economy]] of [[desire]] in the analyst-to-be: desire will be restructured, so that it will be stronger than passions. [[Lacan]] calls it the [[desire]] proper to the [[analyst]].
In <i>The [[Symposium]]</i> the [[analyst]]'s position is [[identified]] with Socrates', while Alcibiades occupies the position of the [[analysand]], who after Socrates will discover himself [[desiring]]. "To isolate oneself with [[another]] so as to teach him what he is [[lacking]] and, by the [[nature]] of [[transference]], he will learn what he is lacking insofar as he [[loves]]: I am not here for his [[Good]], but for him to love me, and for me to disappoint him."
In its Alcibiades desires because he presumes Socrates is in possession of the <i>[[agalma]]</i> - the [[phallus]] as desirable. But Socrates refuses the position of [[love]]d [[object]] to assert himself as desiring. For [[Lacan]] [[desire]] never occurs between two [[subject]]s but between a [[subject]] and an overvalorized [[being]] who has fallen to the [[symbolic|symbolic dimensionstate]] (of an [[repetitionobject]]) it helps . The only way to discover the other as subject is "to recognize that he speaks an articulated [[treatmentlanguage]] and responds to ours with his own combinations; the other cannot fit into our calculations as someone who coheres like us." Socrates, by shying away from Alcibiades' declaration, by refusing to mask his [[progresslack]] with a [[fetish]], and by revealing showing him [[Agathon]] as the [[true]] object of his [[love]], shows the [[analyst]] how to behave: such is the other aspect of "subjective disparity" taking place in [[analysis]]. There is no rapport between what the one possesses and what the other [[lack]]s. The [[phallus]], from being <i>[[objet a]]</i>, the [[imaginary]] [[object]], emerges as the [[signifier]] of [[signifier]]s , as "the only [[signifier]] that deserves the [[role]] of [[symbol]]. It designates the [[real]] [[presence]] that permits [[identification]], the origin of the [[Ideal]]-of-the-[[Ego]] on the side of the [[Other]]." There is a [[woman]] in <i>The Symposium</i>, Diotima, who speaks in the [[form]] of [[myth]]. In the fable where [[female]] lack is confronted with [[male]] resources, the [[feminine]] first has an [[active]] role before the desirable [[masculine]]. The [[reversal]] occurs because in love one only gives what one does not have: the [[masculine]], by shying away from the [[demand]], is revealed as a [[subject]]'s historyof [[desire]]. Later, [[Lacan]] would make Socrates the [[model]] of [[hysteric]]al [[discourse]], but also of [[analytic discourse]] because he attains the [[knowledge]], the episteme, of [[love]].
In its Having managed to provoke "a mutation in the economy of his [[desire]]," the [[analyst]] has access both to the [[unconscious]] and to the experience of the [[unconscious]] because, like Socrates, he has confronted the [[desire]] for [[death]] and achieved the "between-two-deaths" - <i>entre-deux-morts</i>. Having placed the [[imaginary|imaginary dimensionsignifier]] (in the position of the absolute, he has abolished "[[lovefear]] and trembling." "One puts one's [[love|hatedesire]]) it acts aside so as a to preserve what is the most precious, the [[resistancephallus]] to , the [[treatmentsymbol]]of [[desire]]." [[Desire]] is only its empty place.
==English==
An English [[translation]] of [[Seminar]] VIII, made from unpublished French transcripts, was made by a [[reading]] group associated with [http://www.lacaninireland.com ''Jacques Lacan in Ireland''] and arranged in a presentable form by Tony Hughes.
* Download: https://mega.nz/#!zbJiHQxZ!_LLpZHQW96_YAWvZptA49sj7xUFFP5MV4oJY4FPT5hc
* Download : http://www.lacaninireland.com/web/wp-content/uploads/2010/06/THE-SEMINAR-OF-JACQUES-LACAN-VIII-Draft-21.pdf
He uses [[Plato]]'s [[The Symposium]] to illustrate the rapport between [[analysand]] and [[analyst]]<pdf width="500" height="500">File: Alcibiades compares Socrates to a box enclosing a precious object, ''agalma''THE-SEMINAR-OF-JACQUES-LACAN-VIII.pdf</pdf>
Just as Alcibiades attributes a hidden treasure to Socrates{| class="wikitable sortable" cellpadding="2" cellspacing="5"|- style="height: 20px"| [[Author]](s)| Title| Publisher| Year| Pages| Language| Size| Extension| Download|- style="height: 20px"| [[Jacques Lacan]]| <small>Seminar of [[Jacques lacan|Jacques Lacan]]</small><BR>Transference [8]<br>''<small>978-0-7456-6039-4</small>''| Polity Press| 2015| 460| English| 20 Mb| pdf|[http://library1.org/_ads/58C305EC3C76318540326AD9CD7C264B 1], so too the patient sees his [http://libgen.io/get.php?md5=58C305EC3C76318540326AD9CD7C264B 2], [object of desirehttp://b-ok.cc/md5/58C305EC3C76318540326AD9CD7C264B 3], [http://libgen.me/item/detail/id/2376017 4] in the analyst, [http://bookfi. net/md5/58C305EC3C76318540326AD9CD7C264B 5]|}
Lacan articulates the ''==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|- style="height: 20px"| [[objet aBruce Fink]]| Lacan on Love: An Exploration of Lacan’s Seminar VIII, Transference <small>[ebook ed.]</small><BR>'' with ''agalma<small>1509500537, 9781509500536</small>''| Polity Press| 2015| 288<BR>[247]| English| 1 Mb| pdf|[http://library1.org/_ads/58EAA72329FCC9D0127ACFD1CD72F543 1], [http://libgen.io/get.php?md5=58EAA72329FCC9D0127ACFD1CD72F543 2], the object of desire we seek in the other[http://b-ok. Beforecc/md5/58EAA72329FCC9D0127ACFD1CD72F543 3], the emphasis was placed on repetition[http://libgen.me/item/detail/id/2314496 4], now it is placed [http://bookfi.net/md5/58EAA72329FCC9D0127ACFD1CD72F543 5]|- style="height: 20px"| Bruce Fink| Lacan on transference loveLove: An Exploration of Lacan’s Seminar VIII, Transference <small>[ebook ed.]</small><BR>''amour de transfert<small>1509500537, 9781509500536</small>''| Polity Press| 2015| 288<BR>[247]| English| 464 Kb| epub|[http://library1.org/_ads/34F810673148B44308C634D1755D96E2 1], [http: both are inseparable//libgen.io/get.php?md5=34F810673148B44308C634D1755D96E2 2], but the perspective changes[http://b-ok. cc/md5/34F810673148B44308C634D1755D96E2 3], [http://libgen.me/item/detail/id/2314494 4], [http://bookfi.net/md5/34F810673148B44308C634D1755D96E2 5] To insist on repetition means to refuse to see in the analytic situation an intersubjective rapport to be dealt with here and now. |}
What [[speech]] constructed in the past can be deconstructed in the cure by speech===Audio===<!-- <div style="float: the cure is right"pure symbolic experience> -->{{#widget:Iframe|url=https://w." soundcloud.com/player/?url=https%3A//api.soundcloud.com/playlists/39079464&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true|width=600|height=450|border=0}}<!-- </div>-->
On the individual level, it allows for ==French==<pdf width="the reshaping of the imaginary,500" on the theorethical level for an intersubjective logic to be constructedheight="500">File:Seminaire_08. pdf</pdf>
Thus, analysis is described as a particular experience of [[desire]], on the side of [[sexuality]].
<!---==Original French transcripts of Seminars==* [http://{{archive}}/seminaireV/1957.11.06.pdf 06 novembre 1957]* [http://{{archive}}/seminaireV/1957.11.13.pdf 13 novembre 1957]* [http://{{archive}}/seminaireV/1957.11.20.pdf 20 novembre 1957]* [http://{{archive}}/seminaireV/1957.11.27.pdf 27 novembre 1957]* [http://{{archive}}/seminaireV/1957.12.04.pdf 04 décembre 1957]* [http://{{archive}}/seminaireV/1957.12.11.pdf 11 décembre 1957]* [http://{{archive}}/seminaireV/1957.12.18.pdf 18 décembre 1957]* [http://{{archive}}/seminaireV/1958.01.08.pdf 08 janvier 1958]* [http://{{archive}}/seminaireV/1958.01.15.pdf 15 janvier 1958]* [http://{{archive}}/seminaireV/1958.01.22.pdf 22 janvier 1958]* [http://{{archive}}/seminaireV/1958.01.29.pdf 29 janvier 1958]* [http://{{archive}}/seminaireV/1958.02.05.pdf 05 février 1958]* [http://{{archive}}/seminaireV/1958.02.12.pdf 12 février 1958]* [http://{{archive}}/seminaireV/1958.03.05.pdf 05 mars 1958]* [http://{{archive}}/seminaireV/1958.03.12.pdf 12 mars 1958]* [http://{{archive}}/seminaireV/1958.03.19.pdf 19 mars 1958]* [http://{{archive}}/seminaireV/1958.03.26.pdf 26 mars 1958]* [http://{{archive}}/seminaireV/1958.04.09.pdf 09 avril 1958]* [http://{{archive}}/seminaireV/1958.04.16.pdf 16 avril 1958]]* [http://{{archive}}/seminaireV/1958.04.23.pdf 23 avril 1958]* [http://{{archive}}/seminaireV/1958.04.30.pdf 30 avril 1958]* [http://{{archive}}/seminaireV/1958.05.07.pdf 07 mai 1958]]* [http://{{archive}}/seminaireV/1958.05.14.pdf 14 mai 1958]* [http://{{archive}}/seminaireV/1958.05.21.pdf 21 mai 1958]* [http://{{archive}}/seminaireV/1958.06.04.pdf 04 juin 1958]* [http://{{archive}}/seminaireV/1958.06.11.pdf 11 juin 1958]* [http://{{archive}}/seminaireV/1958.06.18.pdf 18 juin 1958]* [http://{{archive}}/seminaireV/1958.06.25.pdf 25 juin 1958]* [http://{{archive}}/seminaireV/1958.07.02.pdf 02 juillet 1958]
{| class="toccolourswikitable" stylewidth="200px" cellpadding="float: right; clear: right; margin: 0 " cellspacing="0 0.5em 1em;"|+ align="center" bgcolor="#ffffff" style="fontline-sizeheight: larger2.0em; marginpadding-left: 1em60px; background:#ffffff; text-align:center;"|-|- bgcolor="#ffffff" width="200px" style="verticalpadding-alignleft: top;10px"| [[{{Y}}|Date]]|stylebgcolor="background: #CCCCCC;ffffff" colspanwidth="350px" alignstyle=center"padding-left:10px" | [[{{Y}}|'''Download'''PDF]]|- | bgcolor="#ffffff" style="verticalpadding-alignleft: top;15px"| [[{{Y}}|06 novembre 1957]]|* [http://{{Archivearchive}}/seminaireIIseminaireV/19541957.11.1706.pdf 1994link]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|13 novembre 1957]]| [http://{{archive}}/seminaireV/1957.11.1713.pdflink]* |-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|20 novembre 1957]]| [http://{{Archivearchive}}/seminaireIIseminaireV/19541957.1211.0120.pdf 1994link]|-| bgcolor="#ffffff" 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[http://{{Archivearchive}}/seminaireIIseminaireV/19551958.01.19.pdf 1995.01.1922.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|29 janvier 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.01.26.pdf 1995.01.2629.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|05 février 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.02.02.pdf 1995.02.0205.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|12 février 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.02.09.pdf 1995.02.0912.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|05 mars 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.0203.16.pdf 1995.02.1605.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|12 mars 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.03.0212.pdf 1995link]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|19 mars 1958]]| [http://{{archive}}/seminaireV/1958.03.0219.pdflink]* |-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|26 mars 1958]]| [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.03.0926.pdf 1995link]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|09 avril 1958]] | [http://{{archive}}/seminaireV/1958.0304.09.pdflink]* |-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|16 avril 1958]] | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.0304.16.pdf 1995link]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|23 avril 1958]]| [http://{{archive}}/seminaireV/1958.0304.1623.pdflink]* |-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|30 avril 1958]]| [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.03.30.pdf 1995.0304.30.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|07 mai 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.05.12.pdf 1995.05.1207.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|14 mai 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.05.19.pdf 1995.05.1914.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|21 mai 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.05.25.pdf 1995.05.2521.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|04 juin 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.06.01.pdf 1995.06.0104.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|11 juin 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.06.08.pdf 1995.06.0811.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|18 juin 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.06.15.pdf 1995.06.1518.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|25 juin 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.06.22.pdf 1995.06.2225.pdflink]|-| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|02 juillet 1958]]* | [http://{{Archivearchive}}/seminaireIIseminaireV/19551958.0607.29.pdf 1995.06.2902.pdflink]
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--><!--<b>Le séminaire, Livre VIII: Le transfert (dans sa disparité subjective).</b><br>[[SpeechFrench]] has an effect only after : (texte établi par Jacques-[[transferenceAlain]][[Miller]]), [[Paris]]: Seuil, 1991. <br>[[English]]: unpublished
For [[Lacan]] {| style="it is from the position that transference bestows the analyst with that he intervenes in transference itself," and "transference is interpreted on the basis of and with the aid of transference itselfwidth:100%; border:1px solid #aaa;text-align:left; line-height:2.0em; padding-left:10px;" In |width="The direction of the treatment and the principles of its power100%" (''Écrits: A Selection'') | [[Jacques Lacan|Lacan, Jacques]] presented . [[countertransference]] as a resistance Seminar I|The Seminar of the analyst Jacques Lacan: Book II : The Ego in Freud's Theory and raised in the problem Technique of the Psychoanalysis 1954-1955 (Seminar of Jacques Lacan)]]. Ed. [[analystJacques-Alain Miller]]'s . Trans. [[desireSylvana Tomaselli]]. Here, subjective disparity becomes the rule establishing dissymmetry between the two protagonists vis-à-vis desire New York: what the patient will discover through the disappointment of transference loveW. W. Because in the cure one learns to talk instead of making loveNorton & Company, in the end desire1991. Paperback, which has been purifiedLanguage: English, is but the empty place where the barred subject accesses desireISBN: 0393307093. We should note that training analysis does not put the analyst beyond passion; to believe that <small><small>Buy it does would mean that all passions stem from the unconsciousat [http://www.amazon.com/exec/obidos/ASIN/0393307093/nosubject-20/ Amazon.com], a notion that Lacan rejects[http://www.amazon.ca/exec/obidos/ASIN/0393307093/nosub07-20/ Amazon. The better analysed the analyst isca], the more likely he is to be in love with[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 be quite repulsed by, the analysand[http://www.amazon.fr/exec/obidos/ASIN/0393307093/nosub04-21/ Amazon.fr]. </small></small>|}In training<BR>{| style="width:100%; border:1px solid #aaa;text-analysis there will be a mutation in the economy of desire in the analystalign:left; line-toheight:2.0em; padding-beleft: desire will be restructured, so that it will be stronger than passions. 10px;"|width="100%"| [[Jacques Lacan|Lacan, Jacques]] calls it the desire proper to the analyst. --- In '' [[The SymposiumSeminar I|Le séminaire, Livre II: Le moi dans la théorie de Freud et dans la technique de la psychanalyse]]'' the analyst's position is identified with Socrates', while Alcibiades occupies the position of the analysand, who after Socrates will discover himself desiring. "To isolate oneself with another so as to teach him what he is lacking and, by the nature of transference, he will learn what he is lacking insofar as he loves: I am not here for his Good, but for him to love me, and for me to disappoint him Ed." --- Alcibiades desires because he presumes Socrates is in possession of the ''agalma'' - the [[phallusJacques-Alain Miller]] as desirable. But Socrates refuses the position of loved object to assert himself as desiring Paris: Seuil, 1977. For Lacan desire never occurs between two subjects but between a subject and an overvalorized being who has fallen to the state of an object. The only way to discover the other as subject is "to recognize that he speaks an articulated language and responds to ours with his own combinations; the other cannot fit into our calculations as someone who coheres like us." Socrates374 pages, by shying away from Alcibiades' declarationLanguage: French, by refusing to mask his lack with a fetish, and by showing him Agathon as the true object of his love, shows the analyst how to behaveISBN: such is the other aspect of "subjective disparity" taking place in analysis2020047276. There is no rapport between what the one possesses and what the other lacks<small><small>Buy it at [http://www. The phallus, from being ''objet a'', the imaginary object, emerges as the signifier of signifiers, as "the only signifier that deserves the role of symbolamazon. It designates the real presence that permits identification, the origin of the Ideal-of-thecom/exec/obidos/ASIN/2020047276/nosubject-Ego on the side of the Other20/ Amazon." There is a woman in ''The Symposium''com], Diotima, who speaks in the form of myth[http://www.amazon.ca/exec/obidos/ASIN/2020047276/nosub07-20/ Amazon. In the fable where female lack is confronted with male resourcesca], the feminine first has an active role before the desirable masculine[http://www. The reversal occurs because in love one only gives what one does not have: the masculine, by shying away from the demand, is revealed as a subject of desireamazon. Later, Lacan would make Socrates the model of hysterical discourse, but also of analytic discourse because he attains the knowledge, the episteme, of lovede/exec/obidos/ASIN/2020047276/nosub-21/ Amazon. Having managed to provoke "a mutation in the economy of his desirede]," the analyst has access both to the unconscious and to the experience of the unconscious because, like Socrates, he has confronted the desire for death and achieved the "[[betweenhttp://www.amazon.co.uk/exec/obidos/ASIN/2020047276/nosubjencyofl-two-deaths21/ Amazon.co.uk]]" - ''entre-deux-morts''or [http://www. Having placed the signifier in the position of the absolute, he has abolished "fear and tremblingamazon." "One puts one's desire aside so as to preserve what is the most precious, the phallus, the symbol of desirefr/exec/obidos/ASIN/2020047276/nosub04-21/ Amazon." Desire is only its empty placefr].</small></small>|}-->[[Category:Seminars]][[Category:Jacques Lacan]][[Category:Works]]__NOTOC__ __NOEDITSECTION__
__NOTOC__ __NOEDITSECTION__[[Category:Seminars]] [[Category:Jacques Lacan]]
