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<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]] <> 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>
