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{| align="center" style="width:600px; border:1px solid #aaa;text-align:left; line-height:2.0em; padding-left:10px;"|-| style="width:100px;text-align:left; line-height:2.0em; padding-left:10px;"| 1967 - 1968| style="width:100px;text-align:left; line-height:2.0em; padding-left:10px;"| [[Seminar XV]]| style="width:300px;text-align:left; line-height:2.0em; padding-left:10px;"| '''Le séminaire, Livre [[Seminar XV: |L'acte psychanalytique.']]''<BR><big>[[Seminar XV|The Psychoanalytic Act]]</big>|}

Since ''La logique du fantasme'', where he states that there is not a "sexual act," [[Image:Lacan]] questions the difference between the act, ''[[l'-Jacques-Le-Seminaire-N-1967-1968---L-acte]]'' and a mere action, ''agir''-Psychanalytique---Notes-De-Cours-Livre-1013426985_L. To make love would be an action, ''un agir'', and to get married an act, ''un acte'', because there is a commitment and a recognition, which entail ''[[repetition]]'' and the inscription in the [[Other]]. The [[signifier]] will appear soon: the absence of contradiction between Saint John's "In the beginning was the Word," and Goethe's "In the beginning was the action." Lacan then asserts "the irreducibility of the sexual act to any truthful relation." Since [[love]] is itself purely [[narcissismjpg|border|350px|narcissisticright]], a social pact is what remains of a possible rapport between the sexes.

As to the different types of acts in psychoanalysisSince <i>La logique du [[fantasme]]</i>, where he states that there is the founding not "[[sexual]] act: before, " [[Lacan]] questions the effects of [[difference]] between the unconscious existedact, but nobody knew that they existed. There is the entrance into analysis <i>l'acte</i> and the fact of becoming an analysta mere [[action]], which are decisions and commitments<i>agir</i>. On the side of the analysand, there are To make [[sliplove]]s would be an action, <i>un agir</i>, and failures, which lead Lacan to give get [[married]] an ''Éloge de la connerie''act, <i>un acte</i>, Praise of Folly. In analysis it because there is almost impossible to answer simply to the injunction "render unto truth the things that are truth's a commitment and unto folly the things that are folly'sa [[recognition]]," because the two overlap which entail [[repetition]] and then one finds "the folly of truth even more often than inscription in the truth of folly[[Other]]." The ''passage à l'acte'' and the "acting out" are activities that, although they fill a distressing hole, reproduce the past instead of remembering it in words. On the side of [[signifier]] will appear soon: the [[analystabsence]], "outside the manipulation of [[transferencecontradiction]], there is no psychoanalytic act.between Saint John's " In order for the beginning was the [[analysandWord]] to move to the function of analyst, the latter - while pretending to be the upholder of the " and [[subject-supposed-to-knowGoethe]] - must accept being 's "reduced to In the function of cause of a process in which beginning was the subject-supposed-to-know is undoneaction." Moreover, in Lacan then asserts "the [[end of analysis | endirreducibility]] of the analyst must accept sexual act to be any truthful relation."nothing more than a waste of the operation represented by the ''Since love is itself purely [[objet anarcissistic]]''," which will produce an effect of a [[truthsocial]]. The position pact is what remains of a possible rapport between the analyst is untenable, and this is why he opposes "the most violent misconstruction, ''[[méconnaissancesexes]]'', as to the analytic act itself." Besides, the analysand who experiences ''désêtre'' discovers, when becoming an analyst, that he is forced to restore for another the subject-supposed-to-know. The transmission would thus be completed, very different from the ''passe'' itself. <br>

The psychoanalytic As to the different types of [[acts]] in [[psychoanalysis]], there is the founding act: before, the effects of the [[unconscious]] existed, a "setting but nobody knew that they existed. There is the entrance into act [[analysis]] and the fact of becoming an [[analyst]], which are decisions and commitments. On the side of the subject[[analysand]], there are slips and failures, which lead Lacan to give an <i>Éloge de la connerie</i>, Praise of Folly. In analysis it is almost [[impossible]] to answer simply to the [[injunction]] "render unto [[truth]] the things that are truth's and unto folly the things that are folly's," because the two overlap and a then one finds "setting into act the folly of truth even more often than the truth of folly." The <i>passage à l'acte</i> and the "[[unconsciousacting out]]" are activities that," is like although they fill a tragedy where distressing [[hole]], reproduce the hero falls [[past]] instead of [[remembering]] it in [[words]]. On the end as a piece side of trash.the analyst, "In [[outside]] the beginning manipulation of psychoanalysis is [[transference]],there is no [[psychoanalytic]] act." without any intersubjectivityIn [[order]] for the analysand to move to the function of analyst, because between the two partners latter - while pretending to be the upholder of the [[subject]]-supposed-to-[[know acts as a third, as ]] - must accept [[being]] "reduced to the pivot from where everything that goes on function of [[cause]] of a [[process]] in transference which the [[subject-supposed-to-know]] is articulatedundone." This pivot is Moreover, in the end the analyst must accept to be "[[signifiernothing]] introduced in more than a waste of the discourse instituted operation represented by it, the <i>[[objet]] a formation as though detached from the analysand</i>, " which has nothing to do with will produce an effect of truth. The [[position]] of the analyst's person. It is untenable, and this is why he opposes "a chain of letters that leads the not-known to frame knowledgemost violent misconstruction," which concerns <i>mé[[desireconnaissance]]. The </i>, as to the [[Graph of Desireanalytic]] still guides act itself." Besides, the analysis but analysand who experiences <i>désêtre</i> discovers, when becoming an identity analyst, that he is asserted between the [[mathemeforced]] to restore for [[another]] of the subject-supposed-to-know and . The transmission would thus be compleed, very different from the ''<i>[[agalmapasse]]'' of </i> itself. The [[Plato]]'s [[The Symposiumpsychoanalytic act]], which presents a "the pure angle setting into act of the subject as " and a "setting into act of the free rapport to the signifierunconscious, " is like a signifier from which both [[tragedy]] where the desire of knowledge and hero falls in the desire end as a piece of the Other are isolatedtrash."<br>

"In the beginning of psychoanalysis is transference," without any [[intersubjectivity]], because between the two partners the subject-supposed-to-know acts as a [[third]], as "the pivot from where everything that goes on in transference is articulated." This pivot is the signifier introduced in the [[discourse]] instituted by it, a [[formation]] as though detached from the analysand, which has nothing to do with the analyst's person. It is "a [[chain]] of letters that leads the not-known to [[frame]] [[knowledge]]," which concerns [[desire]]. The [[Graph]] of Desire still guides the analysis but an [[identity]] is asserted between the [[matheme]] of the subject-supposed-to-know and the <i>[[agalma]]</i> of [[Plato]]'s <i>The [[Symposium]]</i>, which presents "the pure angle of the subject as the free rapport to the signifier, a signifier from which both the desire of knowledge and the desire of the Other are isolated."<br>Lacan wants to establish, as to the passage from the analysand to the analyst, "an equation eaquation whose constant is the ''<i>agalma''</i>" (this term being a sort of compromise between ''<i>[[objet a]]'' </i> and the ''[[phallus]]''). Once "the desire that, in its functioningfunctionning, uphelds the analysand has been resolved, the analysand no longer wants to remove the possibility of such [[desire, ]] the [[remainder ]] which, insofar as it determines his [[division]], makes him fall from his [[fantasy]] and destitutes him as [[subject]]." Lacan interprets the depressive position often noticed as the end of the analysis in [[terms ]] of ''<i>désêtre'' </i> and "[[subjective destitution]]"destitution. "The subject sees its assurance sink, a [[self]]-assurance that comes from the fantasy in which everybody's opening onto the [[real ]] is constituted." The subject realizes that the grasp of [[desire]] is nothing other than that of a ''<i>désêtre''</i>. "In this ''<i>désêtre'' </i> what is unveiled is the nonessential [[nature ]] of the [[subject-supposed-to-know]]; the analyst-to-be is dedicated to the ''<i>agalma'' </i> of the essence of [[desireessence]]of desire, even if it means that the analyst-to-be has to be reduced to an ordinary [[signifier]], since the subject is the signifier of the pure signifying relation." Does going through the fantasy, then, mean going toward the [[drive]] or toward a confrontation with the signifier? Thus Lacan answers: "The being of desire meets the being of knowledge to be reborn from their [[knot]] in a [[strip]] formed by the only side on which only one [[lack]] is inscribed, that which upholds the <i>agalma</i>." The <i>agalma</i> becomes the signifier of the bar that is put on the Other (A); the gap of (- <font face="Symbol" size="3">F</font>) opens in the Other; and the (<i>a</i>) falls from the Other.<br>

Does going through Slavoj [[Zizek]] argues that "here we find the fantasyinescapable deadlock that defines the position of the loved one: the other sees something in me and wants something from me, thenbut I cannot give him what I do not possess - or as Lacan puts it, mean going toward there is no rapport between what the loved one possesses and what the loving one [[drivelacks]] or . The only way for the loved one to escape this deadlock is to stretch out his hand toward a confrontation with the signifier? Thus Lacan answers: "The being of desire meets the being of knowledge loving one and to [[return]] love, that is to be reborn from their knot [[exchange]], in a strip formed by [[metaphorical]] gesture, his status as the only side on which only loved one lack is inscribed, that which upholds for the status of the agalmaloving one." The ''agalma'' becomes This [[reversal]] designates the signifier point of [[subjectivization]]: the bar that is put on [[object]] of love changes into the subject the Other (A); [[moment]] it answers the gap call of (- F) opens love. And it is only by way of this reversal that a genuine love emerges: I am truly in love not when I am simply fascinated by the <i>agalma</i> in the Other; other, but when I [[experience]] the [[other, the]] object of love, as frail and lost, as [[lacking]] 'it', and my love none the (a) falls from the Otherless survives this [[loss]]."

== Love French==Slavoj Zizek argues that "here we find the inescapable deadlock that defines the position of the loved one: the other sees something in me and wants something from me, but I cannot give him what I do not possess - or as Lacan puts it, there is no rapport between what the loved one possesses and what the loving one lacks. The only way for the loved one to escape this deadlock is to stretch out his hand toward the loving one and to return love, that is to exchange, in a metaphorical gesture, his status as the loved one for the status of the loving one. This reversal designates the point of subjectivization: the object of love changes into the subject the moment it answers the call of love. And it is only by way of this reversal that a genuine love emerges: I am truly in love not when I am simply fascinated by the ''agalma'' in the other, but when I experience the other, the object of love, as frail and lost, as lacking 'it', and my love none the less survives this loss."

| bgcolor="#ffffff" style="padding-left:15px" | 15 novembre 1967 | [https://mega.nz/#!XWBQwajI!p90WGQTNWlmv4vjQZ8KK7o9mC1_nh-TwLRXPZwq6CPM link]|-| bgcolor="#ffffff" style="padding-left:15px" | 22 novembre 1967 | [https://mega.nz/#!7aIiGIzK!BTr3aXHH37nH9BFhCNkFTgP2wkojh_bgy_hvU3VaytU link]|-| bgcolor="#ffffff" style="padding-left:15px" | 29 novembre 1967 | [https://mega.nz/#!PeB2RCYC!mY9IcOFxs-NPyn7qcyHxk423DIXgI9RYxoGOdhZS8qM link]|-| bgcolor="#ffffff" style="padding-left:15px" | 06 décembre 1967 | [Categoryhttps:Seminars//mega.nz/#!rHYWxIxJ!-08CqXOZeUSz3qlKepTz9hM79xK4MIvRDybnbo0OOgQ link]|-| bgcolor="#ffffff" style="padding-left:15px" | 10 janvier 1968 | [https://mega.nz/#!TCZEnQJR!Y1-TRS3oWDg3mH-dxCaw_8C43QNS8VmR2QR2svI2HOQ link]|-| bgcolor="#ffffff" style="padding-left:15px" | 17 janvier 1968 | [https://mega.nz/#!KXYigCya!nlgiRN5nvzJjl-EJGLAS5k2ZoE9A1PDHw_qG4RkrRak link]|-| bgcolor="#ffffff" style="padding-left:15px" | 24 janvier 1968 | [https://mega.nz/#!XGJG3Qpb!hX0t1bDoW25_uCBhVeFxvT_qBD1mkpYBm88Hau5SdeU link]|-| bgcolor="#ffffff" style="padding-left:15px" | 31 janvier 1968 | [https://mega.nz/#!GKBWlajY!Q_M0oxwDquIqk-J05HuXQH_NLdLHXqAjwKVvYxlU2EQ link]|-| bgcolor="#ffffff" style="padding-left:15px" | 07 février 1968 | [https://mega.nz/#!HSAinQAC!RREYWdLYUT0dJPEKuIQZHdMiTG6407rUhdSa2RNe5Ug link]|-| bgcolor="#ffffff" style="padding-left:15px" | 21 février 1968 | [https://mega.nz/#!SCZWSIYQ!Pt0NQfR-XICE_xqg1K8EdnTHGU8oew2Tpmhqtb3QXeA link]|-| bgcolor="#ffffff" style="padding-left:15px" | 28 février 1968 | [https://mega.nz/#!6OJG3IRA!vTPC1udhZWr-EAwGDM9EMkhs1vWYxqHf1y9o2-Mp0qw link]|-| bgcolor="#ffffff" style="padding-left:15px" | 06 mars 1968 | [https://mega.nz/#!eXQixS7J!q-DL4vzZJAM7ELZWFDWyCf7LM2TZ9hvdN-fA3laOTY8 link]|-| bgcolor="#ffffff" style="padding-left:15px" | 13 mars 1968 | [https://mega.nz/#!2TYgwapT!s_dO4AJSBv-04FqdVprzeo0yB_vt07nZr7I58TCIusk link]|-| bgcolor="#ffffff" style="padding-left:15px" | 20 mars 1968 | [https://mega.nz/#!SSY0waxY!Czd0Gfnir85ohMgcuyYWRGhh4r3kAznmQShw-5x7c4Y link]|-| bgcolor="#ffffff" style="padding-left:15px" | 27 mars 1968 | [https://mega.nz/#!vbRkASLK!9tVxZSAdhmVp1cu2H2oszgbggz23G34v1Jqg71c0Tb8 link]|-| bgcolor="#ffffff" style="padding-left:15px" | 08 mai 1968 | [Categoryhttps://mega.nz/#!GPZCWQSY!fEOAZeWtDqI4HcCAQCsESCkxYZ7VxdFsnhJ_2V6f55w link]|}French versions of [[Jacques Lacan|Lacan's]] [[Seminars]]Source: http://ecole-lacanienne.net* [[Category:PsychoanalysisFile:Seminaire_15.pdf|Download]]<BR>{{Center|<pdf width="500px" height="600px">File:Seminaire_15.pdf</pdf>}}

== See Also ==<!-- 1967-1968<b>Le séminaire, Livre XV: L'acte psychanalytique.</b><br>[[LoveFrench]]: unpublished.<br>[[English]]: unpublished. --> [[Category:Seminars]] [[Category:Jacques Lacan]]__NOTOC__ __NOAUTOLINKS__