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time ({{Top}}[[temps) One of the most distinctive features of Lacanian psycho-]]{{Bottom}}
analysis ==Jacques Lacan==One of the most distinctive features of [[Lacanian psychoanalysis]] is [[Lacan]]'s approach to questions of [[time]]. Broadly speaking, Lacan's
Broadly [[speaking]], [[Lacan]]'s approach is characterised characterized by two important innovations: the [[concept ]] of [[logicaltime]], and the stress on [[retroaction]] and [[anticipation]].
time===Logical Time===In his paper entitled "[[Jacques Lacan:Bibliography|Logical Time]]" (1945), [[Lacan]] undermines the pretensions of [[logic]] to [[timelessness]] and [[eternity]] by showing how certain logical calculations include an inescapable reference to a '''[[temporality]]'''. However, the kind of [[temporality]] involved is not specificable by reference to the clock, but is itself the stress on retroaction product of certain logical articulations. This [[distinction]] between [[logical time]] and anticipation[[chronological time]] underpins [[Lacan]]'s [[whole]] [[theory]] of '''[[temporality]]'''.
===Tripartite Structure===
The fact that [[logical time]] is not [[objective]] does not mean that it is simply a question of [[subjective]] [[feeling]]; on the contrary, as the adjective "[[logical]]" indicates, it is a precise [[dialectical]] [[structure]] which may be formulated rigorously in [[mathematical]] [[terms]]. In the 1945 paper, [[Lacan]] argues that [[logical time]] has a [[tripartite]] [[structure]], the [[three]] moments of which are:
# the instant of [[seeing]];
# the time for [[understanding]];
# the moment of concluding.
By means of a sophism (the problem of the [[three prisoners]]) [[Lacan]] shows how these three moments are constructed not in terms of objective chronometric units but in terms of an [[intersubjective]] [[logic]] based on a tension between waiting and haste, between hesitation and urgency. [[Logical time]] is thus "the [[intersubjective]] [[time]] that [[structure]]s [[human]] [[action]]."<ref>{{E}} p.75</ref>
===Treatment===
[[Lacan]]'s [[notion]] of [[logical time]] is not just an exercise in logic; it also has [[practical]] consequences for [[psychoanalytic treatment]]. The most famous of these consequences, historically speaking, has been [[Lacan]]'s use of [[sessions of variable duration]] ([[French]]: [[séances scandées]]), which was regarded by the [[International Psycho-Analytical Association]] ([[IPA]]) as sufficient grounds for excluding him from membership. However, to focus exclusively on this [[particular]] [[practice]] is to miss various [[other]] interesting [[clinical]] dimensions of the theory of [[logical time]], such as the way in which [[Lacan]]'s concept of "[[time|the time for understanding]]" can throw light on the [[Freud]]ian concept of [[working-through]].
===Saussurean Linguistics===
[[Lacan]]'s concept of [[logical time]] anticipates his incursions into [[Saussure]]an [[linguistics]], which is based on the distinction between the [[diachronic]] (or temporal) and the [[synchronic]] ([[time|atemporal]]) aspects of [[language]]. Hence [[Lacan]]'s increasing stress, beginning in the 1950s, on [[synchronic]] or [[timeless]] [[structure]]s rather than on [[developmental]] "[[stages]]". Thus when [[Lacan]] uses the term "[[time]]", it is usually to be [[understood]] not as a fleeting [[diachronic]] moment but as a [[structure]], a relatively [[stable]] [[synchronic]] [[state]].
e Logical time In his paper entitled Similarly, when he speaks of "the three [[times]] of the [[Oedipus complex]]," the ordering is one of [[logical]] priority rather than of a [[chronological]] sequence. [[Change]] is not seen as a gradual or smooth move along a continuum, but as an abrupt shift from one discrete [[structure]] to [[another]]. [[Lacan]]'s emphasis on [[synchronic]] or [[timeless]] [[structure]]s can be seen as an attempt to explore [[Freud]]'Logical s [[statement]] [[about]] the non-[[existence]] of [[time' (1945)]] in the [[unconscious]]. However, [[Lacan under-]] modifies this with his proposal, in 1964, that the [[unconscious]] be characterized in terms of a [[temporal]] movement of opening and closing.<ref>{{S11}} p. 143, 204</ref>
mines ===Retroaction and Anticipation===Other forms of [[psychoanalysis]], such as [[ego-psychology]] are based on a linear concept of [[time]] (as can be seen, for example, in their stress on a linear sequence of [[development]]al [[stage]]s through which the pretensions [[child]] [[naturally]] passes; see [[development]]). [[Lacan]], however, completely abandons such a linear notion of logic to timelessness [[time]], since in the [[psyche]] [[time]] can equally well act in reverse, by [[retroaction]] and eternity by showing how[[anticipation]].
certain logical calculations include an inescapable reference ====Retroaction====[[Lacan]]'s term ''[[time|après coup]]'' is the term used by [[French]] [[analysts]] to translate [[Freud]]'s ''[[Nachträglichkeit]]'' ("[[time|deferred action]]"). These terms refer to the way that, in the [[psyche]], [[present]] [[event]]s [[affect]] [[past]] events a posteriori, since the [[past]] [[exist]]s in the [[psyche]] only as a set of [[memories]] which are constantly [[being]] re[[work]]ed and [[reinterpreted]] in the light of [[present]] [[experience]]. What concerns [[psychoanalysis]] is not the [[real]] [[past]] sequence of events in themselves, but the way that these events [[exist]] now in [[memory]] and the way that the [[patient]] reports [[them]]. Thus when [[Lacan]] argues that the [[aim]] of [[psychoanalytic treatment]] is 'the [[complete]] reconstitution of the [[subject]]'s [[history]],"<ref>{{S1}} p.12</ref> he makes it clear that what he means by the term "[[history]]" is not simply a temporalityreal sequence of [[past]] events, but "the present [[synthesis]] of the past."<ref>{{S1}} p.36</ref>
However, <blockquote>"[[History]] is not the past. [[History]] is the kind of temporality involved [[past]] inso far as it is not specificiable by reference to[[historicised]] in the [[present]]."<ref>{{S1}} p. 12</ref></blockquote>
Hence the clock[[pregenital]] [[stage]]s are not to be seen as real events chronologically prior to the [[genital]] [[stage]], but as forms of [[demand]] which are [[project]]ed [[retroactively]] onto the [[past]].<ref>{{E}} p. 197</ref> [[Lacan]] also shows how [[discourse]] is itself [[structure]]d by [[retroaction]]; only when the product last [[word]] of certain logical articulationsthe [[sentence]] is uttered do the initial [[word]]s acquire their [[full]] [[meaning]] (see [[punctuation]]).<ref>{{E}} p. This303</ref>
distinction between =====Anticipation=====If [[retroaction]] refers to the way the [[present]] affects the [[past]], [[anticipation]] refers to the way the [[future]] affects the [[present]]. Like [[retroaction]], [[anticipation]] marks the [[structure]] of [[speech]]; the first [[word]]s of a [[sentence]] are ordered in [[anticipation]] of the [[word]]s to come.<ref>{{E}} p. 303</ref> In the [[mirror stage]], the [[ego]] is [[construct]]ed on the basis of the [[anticipation]] of an imagined [[future]] [[wholeness]] which never, in fact, arrives. The [[structure]] of [[anticipation]] is best illustrated [[linguistically]] by the future-perfect tense.<ref>{{E}} p. 306</ref> [[Anticipation]] also plays an important [[role]] in the [[tripartite]] [[structure]] of [[logical time and chronological time underpins Lacan's]]; the moment of concluding "is arrived at in haste, in [[anticipation]] of [[future]] [[certainty]]."<ref>{{Ec}} p. 209</ref>
whole theory of temporality.==See Also=={{See}}* [[Development]]* [[Dialectic]]* [[Ego]]||* [[International Psycho-Analytical Association]]* [[Intersubjectivity]]* [[Language]]||* [[Linguistics]]* [[Progress]]* [[Punctuation]]||* [[Signification]]* [[Structure]]* [[Treatment]]{{Also}}
The fact that logical time is not objective does not mean that it is simply a==References==<div style="font-size:11px" class="references-small"><references/></div>
question of subjective feeling; on the contrary, as the adjective 'logical'{{OK}}[[Category:Sigmund Freud]] indicates, it is a precise dialectical structure which may be formulated rigor- ously in mathematical terms. In the 1945 paper, Lacan argues that logical time  has a tripartite structure, the three moments of which are[[Category: (i) the instant of seeing; (ii) the time for understanding; (iii) the moment of concluding. By  means of a sophism (the problem of the three prisoners) Lacan shows how  these three moments are constructed not in terms of objective chronometric  units but in terms of an intersubjective logic based on a tension between waiting and haste, between hesitation and urgency. Logical time is thus 'the intersubjective time that structures human action' (E, 75).  Lacan's notion of logical time is not just an exercise in logic; it also has practical consequences for psychoanalytic treatment. The most famous of  these consequences, historically speaking, has been Lacan's use of sessions  of variable duration (Fr. sÈances scandÈes), which was regarded by the  International Psycho-Analytical Association (IPA) as sufficient grounds for excluding him from membership. However, to focus exclusively on this particular practice is to miss various other interesting clinical dimensions of  the theory of logical time, such as the way in which Lacan's concept of 'the  time for understanding' can throw light on the Freudian concept of working-Index]]through. (See Forrester, 1990[[Category: ch. 8.)  Lacan's concept of logical time anticipates his incursions into Saussurean linguistics, which is based on the distinction between the diachronic (or temporal) and the synchronic (atemporal) aspects of language. Hence Lacan's increasing stress, beginning in the 1950s, on synchronic or timelesS STRUCTURES  rather than on developmental 'stages'. Thus when Lacan uses the term 'time',  it is usually to be understood not as a fleeting diachronic moment but as a  structure, a relatively stable synchronic state. Similarly, when he speaks of 'the  three times of the Oedipus complex', the ordering is one of logical priority  rather than of a chronological sequence. Change is not seen as a gradual or  smooth move along a continuum, but as an abrupt shift from one discrete  structure to another.  Lacan's emphasis on synchronic or timeless structures can be seen as an  attempt to explore Freud's statement about the non-existence of time in the  unconscious. However, Lacan modifies this with his proposal, in 1964, that the  unconscious be characterised in terms of a temporal movement of opening and  closing (Sll, 143, 204).      e Retroaction and anticipation Other forms of psychoanalysis, such as ego-psychology are based on a linear concept of time (as can be seen, for  example, in their stress on a linear sequence of developmental stages through  which the childaaturally passes; see DEVELOPMENT). Lacan, however, comple-  tely abandons such a linear notion of time, since in the psyche time can equally  well act in reverse, by retroaction and anticipation.    e Retroactiom(Fr. aprËs coup) Lacan's term aprËs coup is the term used  by French analyts to translate Freud's Nachtr‰glichkeit (which the Standard  Edition renders 'deferred action'). These terms refer to the way that, in the  psyche, presentevents affect past events a posteriori, since the past exists in  the psyche only as a set of memories which are constantly being reworked and  reinterpreted in the light of present experience. What concerns psychoanalysis  is not the real past sequence of events in themselves, but the way that these  events exist now in memory and the way that the patient reports them. Thus  when Lacan argues that the aim of psychoanalytic treatment is 'the complete  reconstitution ofthe subject's history' (Sl, 12), he makes it clear that what he  means by the term 'history' is not simply a real sequence of past events, but  'the present synthesis of the past' (Sl, 36). 'History is not the past. History is  the past in so far as it is historicised in the present' (Sl, 12). Hence the  pregenital stages are not to be seen as real events chronologically prior to  the genital stage, but as forms of DEMAND which are projected retroactively  onto the past (E, 197). Lacan also shows how discourse is structured by  retroaction; only when the last word of the sentence is uttered do the initial  words acquire their full meaning (E, 303) (see PUNCTUATION).    ï Anticipation If retroaction refers to the way the present affects the past,  anticipation refers to the way the future affects the present. Like retroaction,  anticipation marks the structure of speech; the first words of a sentence are  ordered in anticipation of the words to come (E, 303). In the mirror stage, the  ego is constructed on the basis of the anticipation of an imagined future  wholeness (which never, in fact, arrives). The structure of anticipation is  best illustrated linguistically by the future-perfect tense (E, 306). Anticipation  also plays an important role in the tripartite structure of logical time; theNew]]
moment of concluding' is arrived at in haste, in anticipation of future certainty (Ec, 209).==def== TimeThe notion of time in psychoanalysis intersects several other concepts such as repetition, regression, fixation, and rhythm, though Freud also discussed the idea of time directly. He began by emphasizing the atemporality of unconscious processes: The unconscious ignores time, and he suggested that the origin of the representation of time could be found in the discontinuous relation the preconscious-conscious system maintained with the external world, the time dimension then being associated with acts of consciousness. He related the [[Category:Psychoanalysis]][[Category:Terms]][[Category:Concepts]][[Category:Sigmund Freud]][[Category:Jacques Lacan]]__NOTOC__
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