Difference between revisions of "Subject of the Enunciated"
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| − | The [[subject of enunciation]] is the "[[I]]" who speaks, the [[individual]] doing the speaking. | + | The [[subject of enunciation]] is the "[[I]]" who speaks, the [[individual]] doing the [[speaking]]. |
| − | The [[subject of the enunciated]] is the "[[I]]" of the sentence. | + | The [[subject of the enunciated]] is the "[[I]]" of the [[sentence]]. |
| − | "[[I]]" is not identical to itself - it is [[split]] between the [[individual]] "I" (the [[subject of enunciation]]) and the grammatical "[[I]]" (the [[subject of the enunciated]]). | + | "[[I]]" is not identical to itself - it is [[split]] between the [[individual]] "I" (the [[subject of enunciation]]) and the [[grammatical]] "[[I]]" (the [[subject of the enunciated]]). |
| − | Although we may experience them as unified, this is merely an Imaginary illusion, for the pronoun "I" is actually a substitute for the "I" of the subject. | + | Although we may [[experience]] [[them]] as [[unified]], this is merely an [[Imaginary]] [[illusion]], for the pronoun "I" is actually a [[substitute]] for the "I" of the [[subject]]. |
| − | It does not account for me in my full specificity; it is, rather, a general term I share with everyone else. In order to do so, my empirical reality must be annihilated or, as Lacan avers, "the symbol manifests itself first of all as the murder of the thing". The subject can only enter language by negating the Real, murdering or substituting the blood-and-sinew reality of self for the concept of self expressed in words. | + | It does not account for me in my [[full]] specificity; it is, rather, a general term I share with everyone else. In [[order]] to do so, my empirical [[reality]] must be annihilated or, as [[Lacan]] avers, "the [[symbol]] manifests itself first of all as the [[murder]] of [[the thing]]". The subject can only enter [[language]] by negating the [[Real]], murdering or substituting the blood-and-sinew reality of [[self]] for the [[concept]] of self expressed in [[words]]. |
The [[signifier]] marks the [[absence]] of the [[thing]] it [[representation|represents]] and standing in for it. | The [[signifier]] marks the [[absence]] of the [[thing]] it [[representation|represents]] and standing in for it. | ||
| − | Lacan is able to refashion [[Descartes]]' "I think, therefore I am" as "I think where I am not, therefore I am where I think not". | + | Lacan is able to refashion [[Descartes]]' "I [[think]], therefore I am" as "I think where I am not, therefore I am where I think not". |
| − | The "I think" here is the subject of the enunciated (the Symbolic subject) whereas the "I am" is the subject of the enunciation (the Real subject). | + | The "I think" here is the subject of the [[enunciated]] (the [[Symbolic]] subject) whereas the "I am" is the subject of the [[enunciation]] ([[the Real]] subject). |
| − | What Lacan aims to disclose by rewriting the Cartesian cogito in this way is that the subject is irrevocably split, torn asunder by language | + | What Lacan aims to disclose by rewriting the [[Cartesian]] [[cogito]] in this way is that the subject is irrevocably split, torn asunder by language |
Latest revision as of 23:59, 20 May 2019
The subject of enunciation is the "I" who speaks, the individual doing the speaking.
The subject of the enunciated is the "I" of the sentence.
"I" is not identical to itself - it is split between the individual "I" (the subject of enunciation) and the grammatical "I" (the subject of the enunciated).
Although we may experience them as unified, this is merely an Imaginary illusion, for the pronoun "I" is actually a substitute for the "I" of the subject.
It does not account for me in my full specificity; it is, rather, a general term I share with everyone else. In order to do so, my empirical reality must be annihilated or, as Lacan avers, "the symbol manifests itself first of all as the murder of the thing". The subject can only enter language by negating the Real, murdering or substituting the blood-and-sinew reality of self for the concept of self expressed in words.
The signifier marks the absence of the thing it represents and standing in for it.
Lacan is able to refashion Descartes' "I think, therefore I am" as "I think where I am not, therefore I am where I think not".
The "I think" here is the subject of the enunciated (the Symbolic subject) whereas the "I am" is the subject of the enunciation (the Real subject).
What Lacan aims to disclose by rewriting the Cartesian cogito in this way is that the subject is irrevocably split, torn asunder by language
