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{{SeminarsSeminarsNavBar|RightPrevLink=Seminar XIII|RightPrevText=Seminar XIII|RightNextLink=Seminar XV|RightNextText=Seminar XV|RightMainLink=Seminar XV|RightMainText=Seminar XV}}{| align="center" style="width:600px; border:1px solid #aaa;text-align:left; line-height:2.0em; padding-left:10px;"| style="width:100px; text-align:center;" width="240px"|| style="width:150px; text-align:center;" width="240px"|| style="width:250px; text-align:center;" width="240px"||-| 1966 - 1967| [[Seminar XIV]]| ''<small>[[Seminar XIV|La logique du fantasme]]</small>''<BR><big>[[Seminar XIV|The Logic of Fantasy]]</big>|}<BR> [[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]] <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> <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> 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> 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>

{"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| style=the act]] of conjunction to the subject of what is called the opposite sex." At [[the symbolic]] level, "[[there is no sexual rapport]]"width:300px; borderthere 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":1px solid #aaa;textthe 1 symbolizes the incommensurable.<br>Lacan uses [[Marx]]'s [[analyses]] of use [[value]] and [[exchange]] value, and starts his [[theory]] of "man-align:left; linehe" (<i>l'[[homme]]-height:2il</i>).0em; paddingThe "man-left:10px;he"|width=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 "100pxhis <i>jouissance</i> killed."||width=Then, if the almighty phallus circulates, it is due to women. "200pxWoman 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-| [[{{Y}}|1966 - 1967good]]. 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 [[La logique du fantasmeoutside]]''the system of the sexual act," or "she has a different use of her own <i>jouissance<BR/i>outside this [[ideology]]." Thus, Lacan establishes "the radical [[The Logic heterogeneity]]" of the <i>jouissance</i> of Fantasythe two [[sexes]] whose rapport could only be problematic. He begins here a [[reflection]]|}that will lead him to <i>[[Encore]]</i>, the twentieth seminar.

<noautolinks>==English translation==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.* Download: ** [http://www.lacaninireland.com/web/wp-content/uploads/2010/06/14-Logic-of-Phantasy-Complete.pdf Downloadhere], ([http://www.lacaninireland.com/web/wp-content/uploads/2010/06/THE-SEMINAR-OF-JACQUES-LACAN-XIV.pdf Mirror #21]), ([https://mega.nz/#!DLwwBa6J!KLbutzIPOvYDfGanqJ4-lB2-VsbbrsRhh1nVOcCKGDQ Mirror #32])

===English Audio ===

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==French=={| class="wikitablefloatright" width="250px" cellpadding="4" cellspacing="4" align="center" bgcolor="ffffff" style= "float:right; margin-[[left]]: 10px;line-height:21.0em5em; padding-left:30px; background:#ffffff; [[text]]-align:center;"| bgcolor="#ffffff" width="200px" height"30" style="padding-left:10px" | [[{{Y}}|Date]]| bgcolor="#ffffff" width="50px" style="padding-left:10px" | [[{{Y}}|PDF]]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|16 novembre 1966]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1966.11.16.pdf #!eSQSBYTA!2IxGwIiUDyALdSrrZg2X2YzW8tg64Rnxx5PR8-oH4cA link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|23 novembre 1966]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1966.11.23.pdf #!SSAyBASB!Ag5H4D-X4i2F6o8Z6Ce5ewJNG6D2hJt0iTwpenoq9kY link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|30 novembre 1966]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1966.11.30.pdf #!KOI00SBB!4aOy4PYzGsQloEQ_yZfGEotQEuZa4_s-pqjhS91E-Ig link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|07 décembre 1966]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1966.12.07.pdf #!XSYi1aIQ!5WQpRHuz6kcAsbKypBgf0nV9W-WrwAwlUnBBUEaBJ-E link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|14 décembre 1966]]| [http://{{archive}}/seminaireXIV/1966.12.12.pdf link]missing

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|21 décembre 1966]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1966.12.21.pdf #!TbQm1KSY!jqraRdpc2EeeRFiZUCHtp04btCQqiNbSz-V9Fe32eA0 link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|11 janvier 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.01.11.pdf #!CPImTKTK!t4AogEysLTsgOdAD2Ai6fRzIoa7uzoaj-AtjcB4Cqbc link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|18 janvier 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.01.18.pdf #!bPQgCaBA!o_LaX7aCCoL3UoCAd7GVLYR86GWAkJzPv3hO_6yT1So link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|25 janvier 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.01.25.pdf #!LfRS3AAZ!QzPvknccDsQ0Ti1XTN6M8Ulr_QgVfoDb-vIYMf3o0UY link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|01 février 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.02.01.pdf #!GGQGWaTQ!8RGbzBeuL2GmEctG-9ddZ98qkvHYOYOvm9Zj-x0Erh8 link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|15 février 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.02.15.pdf #!PKBihKjS!IDdJwizoItgXRSmYHO5XoR9vyDmLW-wJKoSrW1OhegA link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|22 février 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.02.22.pdf #!yfA00QTJ!HcD7Psfk-1uKil6Dt6T9Ni2KxyyFAUwBFsQ7fcRkHYA link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|01 mars 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.03.01.pdf #!PXZy2CKJ!Hvx7NEOsDVWxbteXPBYQG_Z4psjc8kBrSmyC0xjICG4 link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|08 mars 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.03.08.pdf #!mSIiESAb!ACcoCyldhReceCu1Vf0vsF1R5tBJzOVwWZNI48jAIZc link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|15 mars 1967]]| [httphttps://{{archive}}mega.nz/seminaireXIV/1967.03.16.pdf #!TaAgEa6K!DFHSyOYBmGeSUYJPdHS-QRKyJjCvPQ-K4AQJH0qJEzM link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|12 avril 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.04.12.pdf #!eOAAXYiL!6dJ8MwVjKZvrJLZfXCAUc0XUsjt-TWk-WnkBnZ7_aIo link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|19 avril 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.04.19.pdf #!qfRUnIqT!tDFL_Rblxm33DnBkNIvtcKYqVkgjzNTKOSiCUChOLzQ link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|26 avril 1967]] | [httphttps://{{archive}}/seminaireXIVmega.nz/1967.04.26.pdf #!GTICSIaT!36UdDis-5ngvsDNBsIffVkYF18lqdYy8njLHMbuFVfA link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|10 mai 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.05.10.pdf #!3LYEyC4Z!m9VudODUX7w_TCgHewqU6s-iR2VWrjfBJtgvjvB2QmQ link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|24 mai 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.05.24.pdf #!OTRwxSpT!hT15fbqHgvelucMDHMaioYwcd43zn8GKxpwUoLEt8vM link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|30 mai 1967]]| [httphttps://{{archive}}mega.nz/seminaireXIV/1967.05.31.pdf #!bHYkmILA!vjNUaa6sp1IfBqpsL8yeypV_2KjSoxpTfFrg7sU7UsQ link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|07 juin 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.06.07.pdf #!KLYgHICT!41gbm0wLh6JnoDsui-oMuRuCrTadvgz5rTbv6cVm6cM link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|14 juin 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.06.14.pdf #!XCByGQDQ!74RHgvB605Lk3Letqw0kFF45-end4iq65RHgR6pYrS8 link]

| bgcolor="#ffffff" style="padding-left:15px" | [[{{Y}}|21 juin 1967]]| [httphttps://{{archive}}/seminaireXIVmega.nz/1967.06.21.pdf #!bWIUxAzT!EbdHxdWbUQ1291vE8UuoBUf81VLH_2wPEGFBV7kDxPI link]

French versions of [[Jacques Lacan|Lacan's]] [[Seminars]] Source: http://ecole-lacanienne.net* [[File:Seminaire_14.pdf|Download]]<BR><pdf width="450px" height="600px">File:Seminaire_14.pdf</noautolinkspdf> <!--1966-1967

[[English]]: unpublished. [[Lacan]] stresses the importance of the signifying [[structure]] in [[fantasy]]. He takes as his starting point the [[matheme]] <img src="lacansem1b1.gif" valign="bottom" height="11" width="12">&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-->

<img src="lacansem1b1.gif" valign="bottom" height="11" width="12"> 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> 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, this frame falls at the level of the most fundamental act of [[life]], [[The Act|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 <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> 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> 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 <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> 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> "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.__NOTOC____NOAUTOLINKS__