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[[Lacan]] takes a stand in the crisis of the [[university]] that follows [[May 1968]]: "If [[psychoanalysis]] cannot be articulated as a [[knowledge]] and taught as such, it has no [[place]] in Academia, where it is only a matter of knowledge." He rejects nonconceptualization: [[structure]] is the [[real]]. Dealing with the passage from <i>[[objet]] a</i> to the [[Other]] and from the Other to <i>[[objet a]]</i>, Lacan analyzes and combines [[Pascal]], [[Marx]] and the [[logic]] of the link between l, the unbroken line, the <i>[[trait]] unitaire</i> of <i>L'[[identification]]</i> and <i>a</i> as follows:<br>

To that, he adds questions on [[feminine]] <i>[[jouissance]]</i> (is it the place of the Other or of the [[Thing]]?), on the <i>nullibiquité</i>, non-ubiquitousness, of the [[phallus]] that testifies that <i>jouissance</i> is real but cannot be [[symbolized]], on the Phallus as a [[symbol]] that is [[lacking]] or [[outside]] [[system]], and the [[repetition]] of the [[Graphs]] of [[Desire]].<br>

"I mainly talk [[about]] a [[dead]] God, maybe in [[order]] to better free myself from my relation to a dead [[Freud]]." Yet, in <i>Le Pari</i>, Pascal raises the question of the [[existence]] of God. The only true question is that of the [[subject]]: Does I [[exist]]? Do I exist? "The [[nothing]] that [[life]] is," which is at stake for Pascal, is the surplus-<i>jouissance</i>. The assumption of the [[loss]] creates the gap, <i>béance</i>, between the [[body]] and its <i>jouissance</i>: such is the effect of the <i>objet a</i>, the lost [[object]], in the field of the Other. For Pascal, the central point is "the infinite nothing"; the only salvation is grace, for God's mercy is bigger than His justice. Grace allows proximity to the desire of the Other in its various forms: "I ask myself what you [[want]]," then "I ask you what you want," which leads to "Thy Will be Done!" However, this [[sentence]] is uttered to a faceless Other. God's will, for not being our will, comes to [[lack]]; then, for lack of God, we are left with the [[Father]] as dead, the Father as a [[name]] (the pivot of [[discourse]]) and as the rapport of <i>jouissance</i> to [[castration]]. "The [[Name-of-the-Father]] is a rift that remains wide open in my discourse, it is only known through an act of [[faith]]: there is no Incarnation in the place of the Other."<br>

Perhaps, [[sexual]] [[difference]] enters here in an unexpected way: the [[reason]] why the supergo is stronger in man is that it is man, not [[woman]], who is intensely related to this [[excess]] of the surplus-<i>jouissance</i> over the pacifying functionning of the [[symbolic]] Law. In [[terms]] of the [[paternal function]], the opposition between the pacifying symbolic Law and the excessive supergo [[injunction]] is the one between the Name-of-the-Father (the paternal symbolic [[authority]]) and the "primordial father," allowed to [[enjoy]] all [[women]]. This rapist "primordial father" is a [[male]] ([[obsessional]]), not feminine ([[hysterical]]), fantasy: it is man who is able to endure his integration into [[the symbolic]] order only when this integration is sustained by some hidden reference to the fantasy of the unbridled excessive <i>jouissance</i> embodied in the unconditional supergo injunction to enjoy, <i>jouir</i> to go to the extreme, to trangress and force constantly the [[limit]]. It is man in whom the integration into the [[symbolic order]] is sustained by the superego exception."<br>

==French==

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| bgcolor="#ffffff" style="padding-left:15px" | 13 novembre 1968

| [https://mega.nz/#!nboRhQ7K!GO2yLQmUHemLzXXjpIH1pl2NbKr-YOkJILuZp7BEZ58 link]

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<!-- [[1968]]-1969

[[French]]: unpublished.<br>

[[English]]: unpublished. -->