Difference between revisions of "Seminar VIII"
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− | | [[{{Y}}| | + | | [[{{Y}}|1960 - 1961]] |
− | | ''[[ | + | | ''[[Le transfert|Le transfert (dans sa disparité subjective)]]''<BR>[[Transference]] |
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− | + | 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>[[Écrits: A Selection]]</i>) [[Lacan]] presented [[countertransference]] as a [[resistance]] of the [[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 [[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." | |
− | + | 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 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." Socrates, by shying away from Alcibiades' declaration, 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 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]] of [[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]]. | |
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+ | 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 [[signifier]] in the position of the absolute, he has abolished "fear and trembling." "One puts one's [[desire]] aside so as to preserve what is the most precious, the [[phallus]], the [[symbol]] of [[desire]]." [[Desire]] is only its empty place. | ||
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Revision as of 20:34, 22 June 2007
<slides12> name=Seminar hideAll=true fontsize=100% hideFooter=false showButtons=true hideMenu=false hideHeading=false
I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX XXI XXII XXIII XXIV XXV XXVI XXVII Index
</slides12>
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