Difference between revisions of "Seminar XIV"

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* ''Le séminaire, Livre XIV: La logique du fantasme, 1966-1967''.
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| 1966 - 1967
|style="background: #CCCCCC;" colspan="3" align=center|'''Download'''
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| [[Seminar XIV]]
|- style="vertical-align: top;"
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| ''<small>[[Seminar XIV|La logique du fantasme]]</small>''<BR><big>[[Seminar XIV|The Logic of Fantasy]]</big>
|
 
* [http://{{Archive}}/seminaireXIV/1966.11.16.pdf 1966.11.16.pdf]
 
* [http://{{Archive}}/seminaireXIV/1966.11.23.pdf 1966.11.23.pdf]
 
* [http://{{Archive}}/seminaireXIV/1966.11.30.pdf 1966.11.30.pdf]
 
* [http://{{Archive}}/seminaireXIV/1966.12.07.pdf 1966.12.07.pdf]
 
* [http://{{Archive}}/seminaireXIV/1966.12.21.pdf 1966.12.21.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.01.11.pdf 1967.01.11.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.01.18.pdf 1967.01.18.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.01.25.pdf 1967.01.25.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.02.01.pdf 1967.02.01.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.02.15.pdf 1967.02.15.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.02.22.pdf 1967.02.22.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.03.01.pdf 1967.03.01.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.03.08.pdf 1967.03.08.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.03.12.pdf 1967.03.12.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.04.12.pdf 1967.04.12.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.04.19.pdf 1967.04.19.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.04.26.pdf 1967.04.26.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.05.10.pdf 1967.05.10.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.05.24.pdf 1967.05.24.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.05.31.pdf 1967.05.31.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.06.07.pdf 1967.06.07.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.06.14.pdf 1967.06.14.pdf]
 
* [http://{{Archive}}/seminaireXIV/1967.06.21.pdf 1967.06.21.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF23111966.pdf 1966.11.23.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF07121966.pdf 1966.12.07.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF14121966.pdf 1966.12.14.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF21121966.pdf 1966.12.21.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF11011967.pdf 1967.01.11.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF18011967.pdf 1967.01.18.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF25011967.pdf 1967.01.25.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF01021967.pdf 1967.02.01.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF22021967.pdf 1967.02.22.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF01031967.pdf 1967.03.01.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF08031967.pdf 1967.03.08.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF15031967.pdf 1967.03.15.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF12041967.pdf 1967.04.12.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF19041967.pdf 1967.04.19.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF26041967.pdf 1967.04.26.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF10051967.pdf 1967.05.10.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF24051967.pdf 1967.05.24.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF30051967.pdf 1967.05.30.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF07061967.pdf 1967.06.07.pdf]
 
* [http://gaogoa.free.fr/Seminaires/la%20logique%20du%20fantasme/LF14061967.pdf 1967.06.14.pdf]
 
* [http://gaogoa.free.fr/LF23111966.htm 1966.11.23.htm]
 
* [http://aejcpp.free.fr/lacan/1966-11-26.htm 1966.11.26.htm]
 
* [http://gaogoa.free.fr/LF07121966.htm 1966.12.07.htm]
 
* [http://gaogoa.free.fr/LF14121966.htm 1966.12.14.htm]
 
* [http://gaogoa.free.fr/LF21121966.htm 1966.12.21.htm]
 
* [http://gaogoa.free.fr/LF11011967.htm 1967.01.11.htm]
 
* [http://gaogoa.free.fr/LF18011967.htm 1967.01.18.htm]
 
* [http://gaogoa.free.fr/LF25011967.htm 1967.01.25.htm]
 
* [http://gaogoa.free.fr/LF01021967.htm 1967.02.01.htm]
 
* [http://gaogoa.free.fr/LF22021967.htm 1967.02.22.htm]
 
* [http://gaogoa.free.fr/LF01031967.htm 1967.03.01.htm]
 
* [http://gaogoa.free.fr/LF08031967.htm 1967.03.08.htm]
 
* [http://gaogoa.free.fr/LF15031967.htm 1967.03.15.htm]
 
* [http://gaogoa.free.fr/LF12041967.htm 1967.04.12.htm]
 
* [http://gaogoa.free.fr/LF19041967.htm 1967.04.19.htm]
 
* [http://gaogoa.free.fr/LF26041967.htm 1967.04.26.htm]
 
* [http://gaogoa.free.fr/LF10051967.htm 1967.05.10.htm]
 
* [http://gaogoa.free.fr/LF24051967.htm 1967.05.24.htm]
 
* [http://gaogoa.free.fr/LF30051967.htm 1967.05.30.htm]
 
* [http://gaogoa.free.fr/LF07061967.htm 1967.06.07.htm]
 
* [http://gaogoa.free.fr/LF14061967.htm 1967.06.14.htm]
 
 
|}
 
|}
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<BR>
  
[[Lacan]] stresses the importance of the [[signification|signifying]] [[structure]] in [[fantasy]].
+
[[Image:Lacan-S14-Staferla-2017-Titelseite.png|border|300px|right]]
  
He takes as his starting point the [[matheme]] [[Image:barreds.gif]] <> a, which is the logical articulation of [[fantasy]].  
+
[[Lacan]] stresses the importance of the signifying [[structure]] in [[fantasy]]. He takes as his starting point the [[matheme]] <font face="LACAN" size="3">S</font>&lt;&gt;<i>a</i>, which is the [[logical]] articulation of fantasy. The matheme was already introduced in <i>Les [[formations]] de l'[[inconscient]]</i>, in the [[graphs]] of [[desire]], and was later developed in 1960 in "The [[subversion]] of the [[subject]] and the [[dialectic]] of desire in the [[Freudian]] [[unconscious]]" (<i>[[Écrits]]: A Selection</i>) as the first [[topology]] of [[The Subject|the subject]].<br>
  
The [[matheme]] was already introduced in the 1957-58 [[seminar]], ''[[Les formations de l'inconscient]]'', in the [[graph of desire|graphs of desire]], and was later developed in 1960 in "[[The Subversion of the Subject and the Dialectic of Desire in the Freudian Unconscious]]" as the first [[topology]]] of the [[subject]].
+
<font face="LACAN" size="3">S</font> represents the [[division]] of [[The Subject|the subject]] [[barred]] by the [[signifier]] that constitutes him. The [[sign]] &lt;&gt; enunciates the relation either of inclusion/implication, or of [[exclusion]] between the two [[terms]]. It's a binary [[system]] where the verb as such [[disappears]] to leave room for the [[algebraic]] sign of a pure relation. Definitions of <i>[[objet]] a</i> will vary over the years; to [[understand]] it here, one should go back to the part [[object]] of <i>[[La relation d'objet]] et les [[structures]] freudiennes</i>, and then address its [[analysis]] in <i>L'[[angoisse]]</i> and <i>L'objet de la [[psychanalyse]]</i>. In 1960, however, Lacan mentions the [[fascination]] of the fantasy in which "[[The Subject|the subject]] becomes [[The Cut|the cut]] that makes shine in its inexpressible oscillation".<br>
  
[[Image:barreds.gif]] represents the [[division]] of the [[subject]] [[bar]]red by the [[signifier]] that constitutes him.  
+
The <i>[[objet a]]</i> would be the [[primal]] object, forever lost, the [[remainder]] or the product, which cannot be assimilated because it is [[real]], of [[The Cut|the cut]] operated by the primal signifier engendering [[The Subject|the subject]] when it repeats itself in absolute [[difference]] (<i>L'[[identification]]</i>). "If <i>a</i> is the [[frame]] of [[The Subject|the subject]], this frame falls at the level of the most fundamental act of [[life]], [[The Act|the act]] in which [[The Subject|the subject]] as such is engendered, i.e the [[repetition]] of the signifier." This is the [[symbolic]] paternal mark or the [[phallic]] mark since there is no signifier of [[sexual]] difference: "The [[phallus]] alone is the sex-[[unity]]." The <i>objet a</i> creates a [[hole]] constantly filled, in the [[partial]] frives, by the different <i>objets a</i>, the [[breast]], [[feces]], the [[penis]], the [[gaze]] or the [[voice]], [[objects]] that are in themselves caught in [[imaginary]] substitutions. To understand fantasy, one should try to determine the logical status of <i>objet a</i>, which can only be accomplished by way of a topology dealing with gemetrical [[figures]]. Is <i>objet a</i> situated on the side of the [[drive]] or of desire of which it is the [[cause]]? Is it [[born]] out of the [[separation]] from the placenta as a part of the [[body]] proper or from the division from  oneself from the signifier, the cost that the [[speaking]] [[being]] has to pay to become a subject? Is there really an alternative? Lacan talks of a surface where "desire and [[reality]]" are "the [[right]] and the wrong sides"; however, the passage from one side to the [[other]] is unnoticeable, as if there were only one side, because "the relation of [[texture]] does not entail any break." Might the fantasy allow oneself to go from the drive to desire and from desire to the drive, to link [[them]] or to disjoint them?<br>
  
The [[sign]] <> enunciates the relation either of inclusion/implication, or of exclusion between the two terms.  
+
Lacan oscillates between exaltation and bouts of [[anxiety:]] "The [[logic]] of fantasy is the most fundamental [[principle]] of any logic that deals with [[formalizing]] defiles," and at the same [[time]] defers his presentation of "[[alienation]] in terms logical calculation" because its formulation is not yet ready. The [[reason]] might have been that "[[truth]] is related to [[desire,]]" which "creates difficulties for handling it like logicians do." His aim is to define "a logic that is not a logic, an entirely new logic that I have not named yet, for it [[needs]] to be instituted first." Using the [[character]] of Diotima from <i>The [[Symposium]]</i>, he mentions academic Penia (the [[lack]]) before [[psychoanalytic]] Poros ([[male]] resource) and wonders "up to what point, between the two, he could let the obscurity go."<br>
  
It's a binary system where the verb as such [[diappearance|disappears]] to leave room for the [[algebra]]ic [[sign]] of a pure relation.
+
The [[seminar]] shifts its course toward the [[search]] for a logic of [[The Subject|the subject]] around the [[Cartesian]] [[cogito]], then toward "the sexual act," questioning "the [[impossible]] [[subjectivization]] of sex," and of <i>[[jouissance]]</i>.<br>
 +
The multiple transformations of [[Descartes]]' <i>cogito ergo sum</i> (either I [[think]] or I am"; "either I don't think or I am not"; "I am where I don't think," or "I think where I am not") end with a play of [[words]]: <i>Cogito ergo es</i>. The [[Latin]] <i>es</i> (you are) marks the fundamental dependency on the Other and raises the problem of the passage from <i>objet a</i> to the Other or from the Other to <i>objet a</i>. Applied to desire, "I desire you" means "I implicate you in my [[fundamental fantasy]]" as <i>objet a</i>. Applied to [[love]], "You are not, therefore I am not"; "You are [[nothing]] but what I am"; "You are the nothing that I am." Now, in [[German]], <i>Es</i> is the <i>id</i>, defined as the "non-I," the impersonal <i>id</i>, is it the reservoir of [[drives]]? Is it the cauldron (with a hole in it) of [[Freud]]'s witches? Or is it an aggregate of [[signifiers]]?<br>
  
Definitions of ''[[objet a]]'' will vary over the years; to understand it here, one should go back to the [[part object]] of the 1956-7 [[seminar]], ''[[La relation d'objet et les structures freudiennes]]'', and then address its [[analysis]] in ''[[L'angoisse]]'' and ''[[L'objet de la psychanalyse]]''.  
+
Lacan elaborates on the [[notion]] of "unbeing," <i>désêtre</i>, which would become the mark of the [[end of analysis]]. He elaborates on puns: the unconscious desire is "pure desire," <i>dés-être</i> like <i>dés-espoir</i>, despair, is an <i>irpas</i>, from the Latin <i>ire</i>, to go and the [[negation]] <i>pas</i>, not, which is an <i>impassé</i>, something that had not gone through, linked to the desire of the Other, but also an <i>[[impasse]]</i>, a [[dead]] end, due to repetition. The [[interpretation]] does not entail any solution, <i>issue</i>, to the [[interpreted]] desire because there is no solution, <i>issue</i>, to the unconscious desire that "will always remain a <i>désirpas</i> (desirenot)." For lacan, is this [[knowledge]] of the truth of the unconscious desire really the solution, <i>issue</i> to be offered in analysis, the solution to the unfulfilled desire"  of [[hysteria]], to the "prevented desire" of [[phobia]], or to the "impossible desire" of [[obsession]]? By itself, the <i>objet a</i> upholds "the truth of alienation"; to discover this truth is to discover that "there is no [[universe]] of [[discourse]]" because something real (something impossible because not symbolizable) eludes it.<br>
  
In 1960, however, [[Lacan]] mentions the [[fascination]] of the [[fantasy]] in which "the subject becomes the cut that makes shine in its inexpressible oscillation."<ref>[[Jacques Lacan|Lacan, Jacques]]. 1960.</ref>
+
"The big [[secret]] of [[psychoanalysis]] is that there is no sexual act," all there is is [[sexuality]], a very different [[thing]]. [[The Act|The act]] has a specific definition: it provokes a signifying doubling that allows for an insertion of the subject in a [[chain]] in which he inscribes himself. Or it raises the institution of the signifier. But there is no signifier of [[sexual difference]] and none of the [[feminine]] sex either. Between man and [[woman]] "there is this [[third]] object, <i>objet a</i>, whose always sliding function of [[substitution]] makes it impossible to keep them opposed in whatever eternal [[essence]]. It is impossible then to posit a subject inscribing himself as sexed in [[The Act|the act]] of conjunction to the subject of what is called the opposite sex." At [[the symbolic]] level, "[[there is no sexual rapport]]": there is merely (a + 1) and (a - 1), where a term marks the difference as a plus or a a minus. The phallus is "the sex-unity": the 1 symbolizes the incommensurable.<br>
 +
Lacan uses [[Marx]]'s [[analyses]] of use [[value]] and [[exchange]] value, and starts his [[theory]] of "man-he" (<i>l'[[homme]]-il</i>). The "man-he" is also the man-standard and the man-stallion (<i>l'homme-étalon</i>), as well as the bull and the poor bearer of the [[symbol]] of sex, doomed to symbolic [[castration]]. He does not [[know]] how to live since there is no Other to [[guarantee]] him, not even if he were God, marked as he is by castration. The only safeguard is the [[construction]] of a protective [[society]] based on [[masculine]] [[homosexuality]]. The [[Father]] of Freud's primal [[horde]], because he supposedly <i>jouis</i> all [[women]], sees "his <i>jouissance</i> killed." Then, if the almighty phallus circulates, it is due to women. "Woman represents the phallus as an exchange value among men; and, if the [[power]] of the penis bears the mark of castration, it is because fictitiously she becomes what is enjoyed, <i>ce dont on jouit</i>, and circulates as an object of <i>jouissance</i>: she is the locus of [[transference]] of this <i>jouissance</i> value" represented by the phallus. Through her identification to the [[use value]] embodied in the phallus, woman transforms herself into an object-[[good]]. Yet, she does not lack resouirces, such as [[masquerade]], to act as "man-she," <i>l'homme-elle</i>. "She is inexpugnable as a woman precisely [[outside]] the system of the sexual act," or "she has a different use of her own <i>jouissance</i> outside this [[ideology]]." Thus, Lacan establishes "the radical [[heterogeneity]]" of the <i>jouissance</i> of the two [[sexes]] whose rapport could only be problematic. He begins here a [[reflection]] that will lead him to <i>[[Encore]]</i>, the twentieth seminar.
  
The ''[[objet a]]'' would be the [[primal]] [[object]], forever [[loss|lost]], the remainder or the product, which cannot be assimilated because it is [[real]], of the [[cut]] operated by the [[primal]] [[signifier]] engendering the [[subject]] when it [[repetition|repeats]] itself in absolute [[difference]] (''[[L'identification]]'').
+
==English==
 +
An [[English]] [[translation]] of [[Seminar XXI]], 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. [http://www.lacaninireland.com/web/wp-content/uploads/2010/06/14-Logic-of-Phantasy-Complete.pdf Download here], ([http://www.lacaninireland.com/web/wp-content/uploads/2010/06/THE-SEMINAR-OF-JACQUES-LACAN-XIV.pdf Mirror #1]), ([https://mega.nz/#!DLwwBa6J!KLbutzIPOvYDfGanqJ4-lB2-VsbbrsRhh1nVOcCKGDQ Mirror #2])
  
<blockquote>"If ''a'' is the frame of the subject, this frame falls at the level of the most fundamental act of life, the act in which the subject as such is engendered, i.e the repetition of the signifier."<ref>[[Jacques Lacan|Lacan, Jacques]]. ''[[L'identification]]''</ref></blockquote>
+
<pdf width="450px" height="600px">File:THE-SEMINAR-OF-JACQUES-LACAN-XIV.pdf</pdf>
  
This is the [[symbolic]] [[Paternal Metaphor|paternal mark]] or the [[phallus|phallic mark]] since there is no [[signifier]] of [[sexual difference]]: "The phallus alone is the sex-unity."
+
===English Audio===
 
+
{{#widget:Iframe
The ''[[objet a]]'' creates a hole constantly filled, in the [[partial drive]]s, by the different ''[[objets a]]'', the [[breast]], [[feces]], the [[penis]], the [[gaze]] or the [[voice]], [[object]]s that are in themselves caught in [[imaginary]] [[substitution]]s.
+
|url=https://w.soundcloud.com/player/?url=https%3A//api.soundcloud.com/playlists/44018304&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true
 
+
|width=100%
To understand [[fantasy]], one should try to determine the logical status of ''[[objet a]]'', which can only be accomplished by way of a [[topology]] dealing with gemetrical figures.
+
|height=450
 
+
|border=0
Is ''[[objet a]]'' situated on the side of the [[drive]] or of [[desire]] of which it is the [[causality|cause]]?
+
}}
 
 
Is it born out of the [[separation]] from the placenta as a part of the [[body]] proper or from the [[division]] from oneself from the [[signifier]], the cost that the [[speaking being]] has to pay to become a [[subject]]?
 
 
 
Is there really an alternative?
 
 
 
[[Lacan]] talks of a surface where "desire and reality" are "the right and the wrong sides"; however, the passage from one side to the other is unnoticeable, as if there were only one side, because "the relation of texture does not entail any break."
 
 
 
Might the [[fantasy]] allow oneself to go from the [[drive]] to [[desire]] and from [[desire]] to the [[drive]], to link them or to disjoint them?
 
 
 
[[Lacan]] oscillates between exaltation and bouts of [[anxiety]]: "The logic of fantasy is the most fundamental principle of any logic that deals with formalizing defiles," and at the same time defers his presentation of "alienation in terms logical calculation" because its formulation is not yet ready.
 
 
 
The reason might have been that "truth is related to desire," which "creates difficulties for handling it like logicians do."
 
 
 
His aim is to define "a logic that is not a logic, an entirely new logic that I have not named yet, for it needs to be instituted first."
 
 
 
Using the character of Diotima from ''[[The Symposium]]'', he mentions academic Penia (the [[lack]]) before psychoanalytic Poros (male resource) and wonders "up to what point, between the two, he could let the obscurity go."
 
 
 
The [[seminar]] shifts its course toward the search for a logic of the [[subject]] around the [[descartes|Cartesian]] [[cogito]], then toward "the sexual act," questioning "the impossible subjectivization of sex," and of ''[[jouissance]]''.
 
 
 
The multiple transformations of [[Descartes]]' ''[[cogito ergo sum]]'' (either "I think or I am"; "either I don't think or I am not"; "I am where I don't think," or "I think where I am not") end with a play of words: ''Cogito ergo es''.
 
 
 
The [[Latin]] ''es'' ('you are') marks the fundamental dependency on the [[Other]] and raises the problem of the passage from ''[[objet a]]'' to the ''[[Other]]'' or from the [[Other]] to ''[[objet a]]''.
 
 
 
Applied to [[desire]], "I desire you" means "I implicate you in my fundamental fantasy" as ''[[objet a]]''.
 
 
Applied to [[love]], "You are not, therefore I am not"; "You are nothing but what I am"; "You are the nothing that I am."
 
 
 
Now, in [[German]], ''Es'' is the ''id'', defined as the "non-I," the impersonal [[id]], is it the reservoir of [[drive]]s?
 
 
 
Is it the cauldron (with a hole in it) of [[Freud]]'s witches?
 
 
 
Or is it an aggregate of [[signifier]]s?
 
 
 
[[Lacan]] elaborates on the notion of "un[[being]]," ''[[désêtre]]'', which would become the mark of the [[end of analysis]].
 
 
 
He elaborates on [[pun]]s: the [[unconscious]] [[desire]] is "pure desire," ''dés-être'' like ''dés-espoir'', despair, is an ''irpas'', from the [[Latin]] ''ire'', to go and the [[negation]] ''pas'', not, which is an ''impassé'', something that had not gone through, linked to the [[desire of the Other]], but also an impasse, a dead end, due to [[repetition]].  
 
 
 
The [[interpretation]] does not entail any solution, issue, to the interpreted [[desire]] because there is no solution, issue, to the [[unconscious]] [[desire]] that "will always remain a désirpas (desirenot)."
 
 
 
For [[Lacan]], is this [[knowledge]] of the [[truth]] of the [[unconscious]] [[desire]] really the solution, issue to be offered in [[analysis]], the solution to the unfulfilled desire" of [[hysteria]], to the "prevented desire" of [[phobia]], or to the "impossible desire" of [[obsession]]?  
 
 
 
By itself, the ''[[objet a]]'' upholds "the truth of alienation"; to discover this [[truth]] is to discover that "there is no universe of discourse" because something [[real]] (something [[impossible]] because not [[symbolization|symbolizable]]) eludes it.
 
 
 
"The big secret of psychoanalysis is that there is no sexual act," all there is is [[sexuality]], a very different thing.  
 
 
 
The [[act]] has a specific definition: it provokes a [[signification|signifying]] doubling that allows for an insertion of the [[subject]] in a [[signifying chain|chain]] in which he inscribes himself.
 
 
 
Or it raises the institution of the [[signifier]].
 
 
But there is no [[signifier]] of [[sexual difference]] and none of the [[femininity|feminine]] [[sex]] either.
 
 
 
Between [[man]] and ]]woman]] "there is this third object, ''objet a'', whose always sliding function of substitution makes it impossible to keep them opposed in whatever eternal essence. It is impossible then to posit a subject inscribing himself as sexed in the act of conjunction to the subject of what is called the opposite sex."
 
 
 
At the [[symbolic]] level, "there is no sexual rapport": there is merely (a + 1) and (a - 1), where a term marks the [[difference]] as a plus or a a minus.
 
 
 
The [[phallus]] is "the sex-unity": the 1 [[symbolization|symbolizes]] the incommensurable.
 
 
 
[[Lacan]] uses [[Marx]]'s analyses of [[use value]] and [[exchange value]], and starts his theory of "man-he" (''[[l'homme-il]]'').
 
 
The "man-he" is also the man-standard and the man-stallion (''l'homme-étalon''), as well as the bull and the poor bearer of the [[symbol]] of [[sex]], doomed to [[symbolic]] [[castration]].
 
 
 
He does not know how to live since there is no [[Other]] to [[guarantee]] him, not even if he were [[God]], marked as he is by [[castration]].
 
 
 
The only safeguard is the construction of a protective society based on [[masculinity|masculine]] [[homosexuality]].
 
 
 
The [[Father]] of [[Freud]]'s [[primal horde]], because he supposedly ''jouis'' all [[women]], sees "his jouissance killed."
 
 
 
Then, if the almighty [[phallus]] circulates, it is due to [[women]].
 
 
 
"Woman represents the phallus as an exchange value among men; and, if the power of the penis bears the mark of castration, it is because fictitiously she becomes what is enjoyed, ''ce dont on jouit'', and circulates as an object of ''jouissance'': she is the locus of transference of this ''jouissance'' value" represented by the [[phallus]].
 
 
 
Through her [[identification]] to the [[use value]] embodied in the [[phallus]], [[woman]] transforms herself into an [[object]]-[[good]].
 
 
 
Yet, she does not lack resources, such as [[masquerade]], to act as "man-she," ''l'homme-elle''.
 
 
 
"She is inexpugnable as a woman precisely outside the system of the sexual act," or "she has a different use of her own jouissance outside this ideology."
 
 
 
Thus, [[Lacan]] establishes "the radical heterogeneity" of the ''[[jouissance]]'' of the two [[sex]]es whose rapport could only be problematic.
 
 
 
He begins here a reflection that will lead him to ''[[Encore]]'', the twentieth [[seminar]].
 
  
 +
==French==
 +
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 +
| bgcolor="#ffffff" width="200px" height"30" style="padding-left:10px" |  Date
 +
| bgcolor="#ffffff" width="50px" style="padding-left:10px" |  PDF
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  16 novembre 1966
 +
| [https://mega.nz/#!eSQSBYTA!2IxGwIiUDyALdSrrZg2X2YzW8tg64Rnxx5PR8-oH4cA link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  23 novembre 1966
 +
| [https://mega.nz/#!SSAyBASB!Ag5H4D-X4i2F6o8Z6Ce5ewJNG6D2hJt0iTwpenoq9kY link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  30 novembre 1966
 +
| [https://mega.nz/#!KOI00SBB!4aOy4PYzGsQloEQ_yZfGEotQEuZa4_s-pqjhS91E-Ig link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  07 décembre 1966
 +
| [https://mega.nz/#!XSYi1aIQ!5WQpRHuz6kcAsbKypBgf0nV9W-WrwAwlUnBBUEaBJ-E link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  14 décembre 1966
 +
| missing
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  21 décembre 1966
 +
| [https://mega.nz/#!TbQm1KSY!jqraRdpc2EeeRFiZUCHtp04btCQqiNbSz-V9Fe32eA0 link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  11 janvier 1967
 +
| [https://mega.nz/#!CPImTKTK!t4AogEysLTsgOdAD2Ai6fRzIoa7uzoaj-AtjcB4Cqbc link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  18 janvier 1967
 +
| [https://mega.nz/#!bPQgCaBA!o_LaX7aCCoL3UoCAd7GVLYR86GWAkJzPv3hO_6yT1So link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  25 janvier 1967
 +
| [https://mega.nz/#!LfRS3AAZ!QzPvknccDsQ0Ti1XTN6M8Ulr_QgVfoDb-vIYMf3o0UY link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  01 février 1967
 +
| [https://mega.nz/#!GGQGWaTQ!8RGbzBeuL2GmEctG-9ddZ98qkvHYOYOvm9Zj-x0Erh8 link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  15 février 1967
 +
| [https://mega.nz/#!PKBihKjS!IDdJwizoItgXRSmYHO5XoR9vyDmLW-wJKoSrW1OhegA link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  22 février 1967
 +
| [https://mega.nz/#!yfA00QTJ!HcD7Psfk-1uKil6Dt6T9Ni2KxyyFAUwBFsQ7fcRkHYA link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  01 mars 1967
 +
| [https://mega.nz/#!PXZy2CKJ!Hvx7NEOsDVWxbteXPBYQG_Z4psjc8kBrSmyC0xjICG4 link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  08 mars 1967
 +
| [https://mega.nz/#!mSIiESAb!ACcoCyldhReceCu1Vf0vsF1R5tBJzOVwWZNI48jAIZc link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  15 mars 1967
 +
| [https://mega.nz/#!TaAgEa6K!DFHSyOYBmGeSUYJPdHS-QRKyJjCvPQ-K4AQJH0qJEzM link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  12 avril 1967
 +
| [https://mega.nz/#!eOAAXYiL!6dJ8MwVjKZvrJLZfXCAUc0XUsjt-TWk-WnkBnZ7_aIo link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  19 avril 1967
 +
| [https://mega.nz/#!qfRUnIqT!tDFL_Rblxm33DnBkNIvtcKYqVkgjzNTKOSiCUChOLzQ link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  26 avril 1967
 +
| [https://mega.nz/#!GTICSIaT!36UdDis-5ngvsDNBsIffVkYF18lqdYy8njLHMbuFVfA link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  10 mai 1967
 +
| [https://mega.nz/#!3LYEyC4Z!m9VudODUX7w_TCgHewqU6s-iR2VWrjfBJtgvjvB2QmQ link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  24 mai 1967
 +
| [https://mega.nz/#!OTRwxSpT!hT15fbqHgvelucMDHMaioYwcd43zn8GKxpwUoLEt8vM link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  30 mai 1967
 +
| [https://mega.nz/#!bHYkmILA!vjNUaa6sp1IfBqpsL8yeypV_2KjSoxpTfFrg7sU7UsQ link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  07 juin 1967
 +
| [https://mega.nz/#!KLYgHICT!41gbm0wLh6JnoDsui-oMuRuCrTadvgz5rTbv6cVm6cM link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  14 juin 1967
 +
| [https://mega.nz/#!XCByGQDQ!74RHgvB605Lk3Letqw0kFF45-end4iq65RHgR6pYrS8 link]
 +
|-
 +
| bgcolor="#ffffff" style="padding-left:15px" |  21 juin 1967
 +
| [https://mega.nz/#!bWIUxAzT!EbdHxdWbUQ1291vE8UuoBUf81VLH_2wPEGFBV7kDxPI link]
 +
|}
  
== Text==
+
French versions of [[Jacques Lacan|Lacan's]] [[Seminars]] Source: http://ecole-lacanienne.net
Lacan Seminar 14: The Logic of Fantasy 1-24
+
* [[File:Seminaire_14.pdf|Download]]
# [[16 November 1966]]
+
<BR><pdf width="450px" height="600px">File:Seminaire_14.pdf</pdf>
# [[23 November 1966]]
+
<!--1966-1967
# [[30 November 1966]]
+
<b>Le séminaire, Livre XIV: La logique du [[fantasme]].</b><br>
# [[6 December 1996]]
+
[[French]]: unpublished.<br>
# [[14 December 1967]]
+
[[English]]: unpublished. -->
# [[14 December 1967]]
 
# [[1 January 1967]]
 
# [[18 January 1967]]
 
# [[25 January 1967]]
 
# [[1 February 1967]]
 
# [[15 February 1967]]
 
# [[22 February 1967]]
 
# [[1 March 1967]]
 
# [[8 March 1967]]
 
# [[15 March 1967]]
 
# [[12 April 1967]]
 
# [[19 April 1967]]
 
# [[26 April 1967]]
 
# [[10 May 1967]]
 
# [[24 May 1967]]
 
# [[31 May 1967]]
 
# [[7 June 1967]]
 
# [[14 June 1967]]
 
# [[21 June 1967]]
 
  
[[Category:Terms]]
+
__NOTOC__ __NOAUTOLINKS__
[[Category:Concepts]]
 
[[Category:Seminars]]
 
[[Category:Jacques Lacan]]
 
[[Category:Works]]
 

Latest revision as of 16:05, 30 June 2019

Seminar XIII Seminar XV


1966 - 1967 Seminar XIV La logique du fantasme
The Logic of Fantasy


Lacan-S14-Staferla-2017-Titelseite.png

Lacan stresses the importance of the signifying structure in fantasy. He takes as his starting point the matheme S<>a, which is the logical articulation of fantasy. The matheme was already introduced in Les formations de l'inconscient, in the graphs of desire, and was later developed in 1960 in "The subversion of the subject and the dialectic of desire in the Freudian unconscious" (Écrits: A Selection) as the first topology of the subject.

S represents the division of the subject barred by the signifier that constitutes him. The sign <> enunciates the relation either of inclusion/implication, or of exclusion between the two terms. It's a binary system where the verb as such disappears to leave room for the algebraic sign of a pure relation. Definitions of objet a will vary over the years; to understand it here, one should go back to the part object of La relation d'objet et les structures freudiennes, and then address its analysis in L'angoisse and L'objet de la psychanalyse. In 1960, however, Lacan mentions the fascination of the fantasy in which "the subject becomes the cut that makes shine in its inexpressible oscillation".

The objet a would be the primal object, forever lost, the remainder or the product, which cannot be assimilated because it is real, of the cut operated by the primal signifier engendering the subject when it repeats itself in absolute difference (L'identification). "If a is the frame of the subject, this frame falls at the level of the most fundamental act of life, the act in which the subject as such is engendered, i.e the repetition of the signifier." This is the symbolic paternal mark or the phallic mark since there is no signifier of sexual difference: "The phallus alone is the sex-unity." The objet a creates a hole constantly filled, in the partial frives, by the different objets a, the breast, feces, the penis, the gaze or the voice, objects that are in themselves caught in imaginary substitutions. To understand fantasy, one should try to determine the logical status of objet a, which can only be accomplished by way of a topology dealing with gemetrical figures. Is objet a situated on the side of the drive or of desire of which it is the cause? Is it born out of the separation from the placenta as a part of the body proper or from the division from oneself from the signifier, the cost that the speaking being has to pay to become a subject? Is there really an alternative? Lacan talks of a surface where "desire and reality" are "the right and the wrong sides"; however, the passage from one side to the other is unnoticeable, as if there were only one side, because "the relation of texture does not entail any break." Might the fantasy allow oneself to go from the drive to desire and from desire to the drive, to link them or to disjoint them?

Lacan oscillates between exaltation and bouts of anxiety: "The logic of fantasy is the most fundamental principle of any logic that deals with formalizing defiles," and at the same time defers his presentation of "alienation in terms logical calculation" because its formulation is not yet ready. The reason might have been that "truth is related to desire," which "creates difficulties for handling it like logicians do." His aim is to define "a logic that is not a logic, an entirely new logic that I have not named yet, for it needs to be instituted first." Using the character of Diotima from The Symposium, he mentions academic Penia (the lack) before psychoanalytic Poros (male resource) and wonders "up to what point, between the two, he could let the obscurity go."

The seminar shifts its course toward the search for a logic of the subject around the Cartesian cogito, then toward "the sexual act," questioning "the impossible subjectivization of sex," and of jouissance.
The multiple transformations of Descartes' cogito ergo sum (either I think or I am"; "either I don't think or I am not"; "I am where I don't think," or "I think where I am not") end with a play of words: Cogito ergo es. The Latin es (you are) marks the fundamental dependency on the Other and raises the problem of the passage from objet a to the Other or from the Other to objet a. Applied to desire, "I desire you" means "I implicate you in my fundamental fantasy" as objet a. Applied to love, "You are not, therefore I am not"; "You are nothing but what I am"; "You are the nothing that I am." Now, in German, Es is the id, defined as the "non-I," the impersonal id, is it the reservoir of drives? Is it the cauldron (with a hole in it) of Freud's witches? Or is it an aggregate of signifiers?

Lacan elaborates on the notion of "unbeing," désêtre, which would become the mark of the end of analysis. He elaborates on puns: the unconscious desire is "pure desire," dés-être like dés-espoir, despair, is an irpas, from the Latin ire, to go and the negation pas, not, which is an impassé, something that had not gone through, linked to the desire of the Other, but also an impasse, a dead end, due to repetition. The interpretation does not entail any solution, issue, to the interpreted desire because there is no solution, issue, to the unconscious desire that "will always remain a désirpas (desirenot)." For lacan, is this knowledge of the truth of the unconscious desire really the solution, issue to be offered in analysis, the solution to the unfulfilled desire" of hysteria, to the "prevented desire" of phobia, or to the "impossible desire" of obsession? By itself, the objet a upholds "the truth of alienation"; to discover this truth is to discover that "there is no universe of discourse" because something real (something impossible because not symbolizable) eludes it.

"The big secret of psychoanalysis is that there is no sexual act," all there is is sexuality, a very different thing. The act has a specific definition: it provokes a signifying doubling that allows for an insertion of the subject in a chain in which he inscribes himself. Or it raises the institution of the signifier. But there is no signifier of sexual difference and none of the feminine sex either. Between man and woman "there is this third object, objet a, whose always sliding function of substitution makes it impossible to keep them opposed in whatever eternal essence. It is impossible then to posit a subject inscribing himself as sexed in the act of conjunction to the subject of what is called the opposite sex." At the symbolic level, "there is no sexual rapport": there is merely (a + 1) and (a - 1), where a term marks the difference as a plus or a a minus. The phallus is "the sex-unity": the 1 symbolizes the incommensurable.
Lacan uses Marx's analyses of use value and exchange value, and starts his theory of "man-he" (l'homme-il). The "man-he" is also the man-standard and the man-stallion (l'homme-étalon), as well as the bull and the poor bearer of the symbol of sex, doomed to symbolic castration. He does not know how to live since there is no Other to guarantee him, not even if he were God, marked as he is by castration. The only safeguard is the construction of a protective society based on masculine homosexuality. The Father of Freud's primal horde, because he supposedly jouis all women, sees "his jouissance killed." Then, if the almighty phallus circulates, it is due to women. "Woman represents the phallus as an exchange value among men; and, if the power of the penis bears the mark of castration, it is because fictitiously she becomes what is enjoyed, ce dont on jouit, and circulates as an object of jouissance: she is the locus of transference of this jouissance value" represented by the phallus. Through her identification to the use value embodied in the phallus, woman transforms herself into an object-good. Yet, she does not lack resouirces, such as masquerade, to act as "man-she," l'homme-elle. "She is inexpugnable as a woman precisely outside the system of the sexual act," or "she has a different use of her own jouissance outside this ideology." Thus, Lacan establishes "the radical heterogeneity" of the jouissance of the two sexes whose rapport could only be problematic. He begins here a reflection that will lead him to Encore, the twentieth seminar.

English

An English translation of Seminar XXI, made from unpublished French transcripts, was made by a reading group associated with Jacques Lacan in Ireland and arranged in a presentable form by Tony Hughes. Download here, (Mirror #1), (Mirror #2)

English Audio

French

Date PDF
16 novembre 1966 link
23 novembre 1966 link
30 novembre 1966 link
07 décembre 1966 link
14 décembre 1966 missing
21 décembre 1966 link
11 janvier 1967 link
18 janvier 1967 link
25 janvier 1967 link
01 février 1967 link
15 février 1967 link
22 février 1967 link
01 mars 1967 link
08 mars 1967 link
15 mars 1967 link
12 avril 1967 link
19 avril 1967 link
26 avril 1967 link
10 mai 1967 link
24 mai 1967 link
30 mai 1967 link
07 juin 1967 link
14 juin 1967 link
21 juin 1967 link

French versions of Lacan's Seminars Source: http://ecole-lacanienne.net