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[[Lacan ]] identifies four viables types of social bond which regulate [[intersubjective ]] relations. Articulations of the [[symbolic ]] network, the [[Four Discourses ]] get structured [[structure]]d throughout dramatic reflection: <i>[[plus-de-jouir]]</i> and <i>[[jouisance]]</i>; the [[master ]] and the [[slave]]; [[Marx]]; [[knowledge]], [[truth ]] and <i>[[jouissance]]</i>; the [[Father ]] of <i>[[Totem and Taboo]]</i> who is all love - or all <i>jouissance</i> - and whose murder generates the [[love ]] of the [[Dead ]] [[Father]], a [[father ]] to whom [[Lacan ]] opposes both the [[Father ]] presiding over the first idealization - the one deserving [[love ]] - and the [[Father ]] who enters the [[discourse of the Master ]] and is thereby castrated [[castrate]]d <i>ab initio</i>. For [[Lacan ]] "the [[death ]] of the [[father ]] is the key to supreme <i>[[jouissance]]</i>, later identified with the [[mother ]] as [[aim ]] of [[incest]]." [[Psychoanalyis ]] "is not constructed on the proposition 'to sleep with the mother' but on the death of the father as primal <i>[[jouissance]]</i>." The [[real ]] [[father ]] is not the father of biological reality, be he who upholds "the Real as impossible." From the [[Oedipus complex ]] [[Lacan ]] only saves the [[paternal metaphor ]] and the [[Name-of-the-Father ]] which "is positioned where [[knowledge ]] acts as [[truth]]. [[Psychoanalysis ]] consolidates the [[law]]."<br>

The novelty in this [[seminar ]] is the return of the [[hysteric]], with <i>Dora</i> and <i>la Belle Bouche erre</i> - the Beautiful Mouth wanders - an allusion to the dream of the beautiful butcher's wife analyzed by [[Freud ]] and carried on in "The direction of the treatment and the principles of power" (<i>[[Écrits: A Selection]]</i>). Three questions: the rapport between <i>[[jouissance]]</i> and the [[desire ]] for unfulfilled desire; the [[hysteric ]] who makes man - <i>fait l'homme</i> or the [[Master ]] - she constructs him as "a man prompted by the desire to know"; a new conception of the cure as a "hystericizaton of dicourse," which the [[analyst ]] introduces at the structural level. This leaves untouched hysteria as attributed to woman - the only [[discourse ]] where [[sexual difference ]] comes openly into play. [[Castration ]] is "the deprivation of [[woman]]," insofar as "she would fulfill herself in the smallest [[signifier]]." [[Woman ]] is [[absent ]] from the field of the [[signifier]].<br>As to the mathemes [[matheme]]s "a fundamental starting relation" functions as a postulate:

S1 refers to "the marked circle of the field of the Other," it is the [[Master-Signifier]]. S2 is the "battery of signifiers, already there" at the place where "one wants to determine the status of a discourse as status of statement," that is knowledge - <i>savoir</i>. S1 comes into play in a signifying battery conforming the network of knowledge. <img src="lacansem1b1.gif" valign="bottom" height="11" width="12"> is the subject, marked by the unbroken line - <i>trait unaire</i> - which represents it and is different from the living individual who is not the locus of this subject. Add the <i>objet a</i>, the object-waste or the loss of the object that ocurred when the originary division of the subject took place - the object that is the cause of desire: the <i>plus-de-jouir</i>.</font><p>

It is the basic discourse from which the other three derive. The dominant position is occupied by the [[master signifier]], S1, which represents the [[subject]], S, for all other signifiers: S2. In this signifying operation there is a surplus: <i>objet a</i>. All attempts at totalisation are doomed to fail. This [[discourse ]] masks the [[division ]] of the [[subject]], it illustrates the [[structure ]] of the [[dialectic ]] of the [[master ]] and the [[slave]]. The master, S1, is the agent who puts the slave, S2, to work: the result is a surplus, <i>objet a</i>, that the [[master ]] struggles to appropriate.[[Discourse of the University]]: