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<blockquote><dd><i>[[Psycho]]-[[analysis ]] is not an [[idealism ]] - The [[real ]] as [[trauma ]] - Theog of the</i> <i>[[dream ]] and of waking - [[Consciousness ]] and [[representation ]] - God is un</i><i>[[conscious ]] - The </i>[[objet ]] [[petit a ]] <i>in the </i>[[fort-da]]<p>
</p></dd><dd><br>
Today I shall continue the examination of the [[concept ]] ofrepetition, as it is presented by [[Freud ]] and the [[experience ]] of [[psychoanalysis]].<p>
I wish to stress here that, at first sight, psychoanalysis seems to lead in the direction of idealism. God knows that it has been reproached enough for this-it reduces the experience, some say, that urges us to find in the hard supports of conflict, struggle, even of the exploitation of man by man, the reasons for our deficiencies-it leads to an ontology of the tendencies, which it regards as primitive, internal, already given by the condition of the subject.<br>
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</p></dd></dl>[[signs]], by which we see ourselves governed by the [[pleasure ]] [[principle]]. The real is that which always lies behind the [[automaton]], and it is quite obvious, throughout Freud's research, that it is this that is the [[object ]] of his concern.<br>
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If you wish to understand what is Freud's true preoccupation as the function of phantasy is revealed to him, remember the development, which is so central for us, of the <i>Wolf Man. </i>He applies himself, in a way that can almost be described as anguish, to the question-what is the first encounter, the real, that lies behind the phantasy? We feel that throughout this analysis, this real brings with it the subject, almost by force, so directing the research that, after all, we can today ask ourselves whether this fever, this presence, this desire of Freud is not that which, in his patient, might have conditioned the belated accident of his psychosis.<p>
</p><center>2<br>
</center><br>
We can, at any [[moment]], apprehend this primary [[process]].<p>
The other day, I was awoken from a short nap by knocking at my door just before I actually awoke. With this impatient knocking I had already formed a dream, a dream that manifested to me something other than this knocking. And when I awake, it is in so far as I reconstitute my entire representation around this knocking-this perception-that I am aware of it. I know that I am there, a-t what time I went to slecp, and why I went to sleep. When the knocking occurs, not in my perception, but in my consciousness, it is because my consciousness reconstitutes itself around this representation-that I know that I am waking up, that I am <i>knocked up.<br>
</i><br>
<sup> 2</sup> There follows a passage in which Lacan comments on the use in French of the 'pleonastic ne', that is, the 'ne' used without the usually accompanying <i>'pas', 'que' or jamais', </i>etc. Since the passage includes examples of this use in French, it is strictly untranslatable. I therefore give it below in the original:</font></p><p>
<font size="-1"> 'je suis, que je sache, <i>avant que je ne me riveille-ce ne </i>dit explétif, déjA dans tel<b> </b>de mes écrits d6signé, est le mode meme de présence de <i>ce je suis </i>d'avant le réveilré[[veil]]. 1l n'est point explétif, il est plutot l'xpression de mon impléance,chaque fois qu'elle a A se manifester. La [[langue]], la langue fran4;aise le d6finit bien dans I'[[acte ]] de son emploi. <i>Aurez-vousfini avant qu'it ne vienne? </i>cela m'importe que vous ayez fini, A Dieu ne plaise qu'il vint avant. <i>Passerez-vous, avant qu'il vienne? - </i>car, déja, quand il viendra, vous ne serez plus là.'</font></p><p>
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Such an example hardly seems to confirm Freud's thesis in<br>
the <i>Traumdeutung-that </i>the dream is the realization of a [[desire]].<br><br>
What we see emerging here, almost for the first time, in the <i>Traumdeutung, </i>is a function of the dream of an apparently secondary kind-in this case, the dream satisfies only the need to prolong sleep. What, then, does Freud mean by placing, at this point, this particular dream, stressing that it is in itself full confirmation of his thesis regarding dreams?<br><br>
</p><center>3<br>
</center>Thus Freud finds himself providing the solution to the<br>
problem which, for the most acute of the questioners of the soul before him-[[Kierkegaard]]-had already been centred on [[repetition]].<p>
I would ask you to re-read Kierkegaard's essay on <i>Repetition,</i> so dazzling in its lightness and ironic play, so truly Mozartian in the way, so reminiscent of <i>Don Giovanni, </i>it abolishes the mirages of love. With great acuteness, and in a quite unanswerable way, Kierkegaard stresses the feature that ' in his love, the young man-whose portrait Kierkegaard paints for us with a mixture of emotion and derision-addresses only to himself through the medium of memory. Really, is there not something here more profound than La Rochefoucauld's remark that few would experience love if they had not had its ways and means explained to them? Yes, but who began it? And does not everything essentially begin by deceiving the first to whom the enchantment of love was addressed-who has passed off this enchantment as the exaltation of the other, by making himself the prisoner of this exaltation, of this breathlessness which, with the other, has created the most false of demands, that of narcissistic satisfaction, the ego ideal whether it is or the ego that regards itself as the ideal?<br><br>
Whatever, in repetition, is varied, modulated, is merely alienation of its meaning. The adult, and even the more advanced child, demands something new in his activities, in his games. But this 'sliding-away' <i>(glissement) </i>conceals what is the true secret of the ludic, namely, the most radical diversity constituted by repetition in itself. It can be seen in the child, in his first movement, at the moment when he is formed as a human being, manifesting himself as an insistence that the story should always be the same, that its recounted realization should be ritualized, that is to say, textually the same. This requirement of a distinct consistency in the details of its telling signifies that the realization of the signifier will never be able to be careful enough in its memorization to succeed in designating the primacy of the significa!ice as such. To develop it by
varying the significations is, therefore, it would seem, to elude it. This variation makes one- forget the aim of the [[significance ]] by transforming its act into a [[game]], and giving it certain outlets that go some way to [[satisfying ]] the [[pleasure principle]].<br><br>
When Freud grasps the repetition involved in the game played by his grandson, in the reiteratedfort-da, he may indeed point out that the child makes up for the effect of his mother's disappearance by making himself the agent of it-but, this phenomenon is of secondary importance. Wallon stresses that the child does not immediately watch the door through which his mother has disappeared, thus indicating that he expects to see her return through it, but that his vigilance was aroused earlier, at the very point she left him, at the point she moved away from him. The ever-open gap introduced by the absence indicated remains the cause of a centrifugal tracing in which that which falls is not the other <i>qua </i>face in which the subject is projected, but that cotton-reel linked to itself by the thread that it holds-in which is expressed that which, of itself, detaches itself in this trial, self-mutilation on the basis of which the order of significance will be put in perspective. For the game of the cotton-reel is the subject's answer to what the mother's absence has created on the frontier of his domain-the edge of his cradle-namely, a <i>ditch, </i>around which one can only play at jumping. "<br><br>
of the <i>Vorstellung </i>when, once again, this <i>Representanz </i>of the<br>
[[mother]]-in her [[outline ]] made up of the brush-strokes and gouaches of desire-will be [[lacking]]?</p><p>
I, too, have seen with my own eyes, opened by maternal divination, the child, traumatized by the f@ct that I was going away despite the appeal, precociously adumbrated in his voice, ard henceforth more renewed for months at a time-long after, having picked up this child-I have seen it let his head fall on my shoulder and drop off to sleep, sleep alone being capable of giving him access to the living signifier that I had become since the date of the trauma,</p><p>
You will see that this sketch that I have given you today of the function of the <i>tuchi </i>will be essential for us' in<b> </b>rectifying what is the duty of the analyst in the interpretation of the transference.</p><p>
It required a <i>clinamen, </i>an inclination, at some point. When Democritus tried to designate it, presenting himself as already the adversary of a pure function of negativity in order to introduce thought into it, he says, <i>It is not the u?76!v that is</i>
<i>essential, </i>and adds-thus showing you that from what one of my pupils called the archaic [[stage ]] of [[philosophy]], the manipulation of [[words ]] was used just as in the [[time ]] of [[Heidegger ]] <i>-it is not an u?16&, but a 6sv, </i>which, in Greek, is a coined [[word]]. He did not say &, let alone Jv. What, then, did he say? He said, answering the question I asked today, that of idealism, <i>[[Nothing]], perhaps?-not perhaps nothing, but not nothing.</i></p><p>
</p><dl><dd>QUESTIONS AND<b> </b>ANSWERS</dd></dl><br><br>
F.D0LT0: <i>I don't see how, in describing the [[formation ]] of intelli</i><i>gence up to the age of [[three ]] orfour, one can do without [[stages]]. I [[think]]</i> <i>that asfar as the [[defence ]] phantasies and the phantasies of the [[castration]]</i> <i>veil are concerned, and also the [[threats ]] of mutilation, one [[needs ]] to refer to</i> <i>the stages.</i><br><br>
LACAN<b>: </b>The description of the stages, <i>which go to form the</i> <i>libido, </i>must not be referred to some natural process of pseudomaturation, which always remains opaque. The stages are organized around the fear of castration. The copulatory fact of the introduction of sexuality is traumatizing-this is a snag of some size-and it has an organizing function for development.<br><br>
