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Seminar XIV

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~~| [[{{Y}}~~|1966 - 1967| [[Seminar XIV]]| ''[[Seminar XIV|La logique du fantasme]]'' <big>[[Seminar XIV|The Logic of Fantasy]]</big>

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[[Image:Lacan-S14-Staferla-2017-Titelseite.png|border|300px|right]]

[[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|the subject]]. S represents the [[division]] of [[The Subject|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|the subject]] becomes [[The Cut|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|the cut]] operated by the primal signifier engendering [[The Subject|the subject]] when it repeats itself in absolute [[difference]] (L'[[identification]]). "If a 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 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|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|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|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 [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]) <pdf width="450px" height="600px">File:THE-SEMINAR-OF-JACQUES-LACAN-XIV.pdf</pdf> ===English Audio==={{#widget:Iframe|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%|height=450|border=0}} ==French=={| class="wikitable floatright" width="250px" cellpadding="4" cellspacing="4" align="center" bgcolor="ffffff" style= "float:right;margin-left:10px;line-height:1.5em; padding-left:30px; background:#ffffff; text-align:center;"| 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]|} French versions of [[Jacques Lacan|Lacan's]] [[Seminars]] Source: http://ecole-lacanienne.net* [[File:Seminaire_14.pdf|Download]] <pdf width="450px" height="600px">File:Seminaire_14.pdf</pdf> __NOTOC____NOAUTOLINKS__

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