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{{SeminarsNavBar|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]]| ''Le séminaire, Livre <small>[[Seminar XIV: |La logique du fantasme]]</small>''. 1966-1967<BR><big>[[Seminar XIV|The Logic of Fantasy]]</big>|}<BR>
[[Image:Lacan]] stresses the importance of the [[signification-S14-Staferla-2017-Titelseite.png|border|300px|signifying]right] [[structure]] in [[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><><i>a</i>, which is the [[Image:barredslogical]] articulation of fantasy.gifThe matheme was already introduced in <i>Les [[formations]] de l'[[inconscient]] </i> a, which is 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 logical articulation first [[topology]] of [[fantasyThe Subject|the subject]]. <br>
<font face="LACAN" size="3">S</font> represents the [[division]] of [[The Subject|the subject]] [[mathemebarred]] was already introduced in by the 1957-58 [[seminarsignifier]]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 <i>[[objet]] a</i> will vary over the years; to [[Les formations de l'inconscientunderstand]]''it here, in one should go back to the part [[graph object]] of desire|graphs of desire<i>[[La relation d'objet]] et les [[structures]]freudiennes</i>, and was later developed then address its [[analysis]] in 1960 in "<i>L'[[The Subversion of the Subject angoisse]]</i> and the Dialectic of Desire in the Freudian Unconscious<i>L'objet de la [[psychanalyse]]" as </i>. In 1960, however, Lacan mentions the first [[topology]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>[[Imageobjet 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:barreds"The [[phallus]] alone is the sex-[[unity]].gif" The <i>objet a</i> creates a [[hole]] represents 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 divisionfrom 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 [[subjectright]] and the wrong sides"; however, the passage from one side to the [[barother]]red by is unnoticeable, as if there were only one side, because "the relation of [[signifiertexture]] that constitutes himdoes 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 [[signreason]] 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> enunciates The [[Symposium]]</i>, he mentions academic Penia (the relation either of inclusion/implication[[lack]]) before [[psychoanalytic]] Poros ([[male]] resource) and wonders "up to what point, or of exclusion between the two terms, he could let the obscurity go. "<br>
<blockquote>pdf width="450px" height="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.600px"<ref>[[Jacques Lacan|Lacan, Jacques]]File:THE-SEMINAR-OF-JACQUES-LACAN-XIV. ''[[L'identification]]''</ref>pdf</blockquotepdf>
