Académique Documents
Professionnel Documents
Culture Documents
multilngua
X Congresso da AMP
O Corpo falante, sobre o inconsciente no sculo XXI
Presidente Miquel Bassols
Diretor Marcus Andr Vieira
Bibliofalante
Editora
Marcela Antelo
Comisso Editorial
Clotilde Leguil, Dbora Nitzcaner, Jorge Pimenta, Maria Bolgiani, Maria Cristina Aguirre, Maria Silvia Hanna.
Diagramao e concepo de capa
Celeste Hampton
Imagem da Capa
Muniz, Vik Female Model Standing Before a Mirror, after C.W. Eckersberg, 2012.
MUNIZ, Vik/Licenciado por AUTVIS, Brasil, 2015.
Copyright 2016 by
Escola Brasileira de Psicanlise, So Paulo
Index
Bibliohablante 5
EL CUERPO HABLANTE
Sobre el inconsciente en el Siglo XXI
Biblioparlant 77
LE CORPS PARLANT
Sur linconscient au XXIe sicle
Bibliofalante 125
O CORPO FALANTE
Sobre o inconsciente no sculo XXI
Biblioparlante 183
IL CORPO PARLANTE
Sullinconscio nel XXI secolo
Bibliospeaking 213
THE SPEAKING BODY
On the unconscious in the 21st Century
Y as tu Pintor,
de cualquiera escuela que seas,
atiende segn las circunstancias,
a la cualidad de los que hablan,
y a la naturaleza de las cosas de que se habla.
Leonardo da Vinci, Tratado de la pintura *
Marcela Antelo
[Editora]
* [http://hera.ugr.es/tesisugr/17368716.pdf ]
Bibliohablante
EL CUERPO HABLANTE
Bsqueda de referencias
Sigmund Freud
Nicols Bousoo, Alberto Justo, Esteban Stringa
Jacques Lacan y
Jacques Alain Miller
Parltre
Irene Kuperwajs Coordinacin
Natali Boghossian, Gastn Cottino, Lisa Erbin, Marcos Fina, Paula M. Iglesias Genta, Soledad Gonzlez Prado, Ruth Gorenberg, Ana Larrosa,
Claudia Lijtisntens, Ana Laura Piovano, Christian Ros, Eugenia Serrano, Gisela Smania, Liliana Zaremsky.
Inconsciente
Alberto Justo Coordinacin
Sonia Beldarrain, Mara A. Prez Duhalde, Cecilia Fasano, Adriana Fanjul, Antonela Garbet, Luis Martnez, Florencia Menseguez, Gisele Ringuele,
Mariana Santoni, Jorge Santopolo, Alvaro Stella.
Cuerpo hablante
Nicols Bousoo Coordinacin
Liliana Aguilar, Alejandra Antua, Andrea Berger, Jorge Castillo, Manuel Carrasco Quintana, Roxana Cozza, Valeria Goldstein, Alejandra Loray,
Silvina Rojas, Carolina Rovere, Claudio Spivak, Raquel Vargas, Roxana Vogler, Sergio Zabalza, Beln Zubillaga.
Sinthome
Celeste Vial Coordinacin
Dolores Amdem, Lorena Buchner, Vernica Chrawolobsky, Ivn D Antoni, Elvira Dianno, Sebastin Llaneza, Fernanda Maillat, Silvina Molina, Alejo
Recalde, Gabriela Rodrguez, Sohar Ruiz, Silvia Salvarezza, Diego Vilario, Gabriel Vulpara.
Escabel
Esteban Stringa Coordinacin
Esmeralda Miras, Carmen Gonzlez Tboas.
Por ELP
Ruth Pinkas Responsable
Laura Canedo,Concepcin Lechon,Marta Maside,Esperanza Mollera,Mara Navarro, Gracia Viscasillas (Miembros de la ELP) Colaboracin
especial:Maricruz Alba Castao (Murcia),Lorena Oberlin Rippstein (Alicante).
Agradecimiento por consultas a:
Graciela Brodsky, Osvaldo Delgado, Graciela Esperanza, Leonardo Gorostiza, Juan Carlos Indart.
Malu Boruchowicz (Crditos imgenes)
EL CUERPO HABLANTE
Bibliohablante
Dbora Nitzcaner
[Coordinacin y Edicin]
Sumario
1.
Sigmund Freud
I /a. Afecto, Defensa, Trauma 10
I /b. Sexualidad, Libido, Sublimacin 12
I /c. Represin primaria, Pulsin, Fijacin 14
I /d. Correspondencias
16
2.
Jacques Lacan
II /a. Parltre
18
II /b. Inconsciente
22
29
II /d. Sinthome
35
II /a.1 El Seminrio
II /a.2 Otros Escritos
II/ a.3 Otros Textos
II /b.1 El Seminrio
II /b.2 Otros Escritos
II /b.3 Otros Textos
II /c.1 El Seminrio
II /c.2 Otros Escritos
II /c.3 Otros Textos
II /d.1 El Seminrio
II /d.2 Otros Textos
18
20
21
22
27
28
29
32
34
35
38
II /e. Escabel
38
II /e.1 El Seminrio
II /e.2 Otros Escritos
38
39
3.
JacquesAlain Miller
III /a. Parltre
41
41
51
54
54
58
64
58
63
64
71
72
72
73
1.
Sigmund Freud
I /a. Afecto, Defensa, Trauma
Tratamiento psquico. Tratamiento del alma (1890). Tomo I,
Obras Completas Amorrortu. Buenos Aires, Argentina
En ciertos estados anmicos denominados afectos, la coparticipacin del
cuerpo es tan llamativa y tan grande que muchos investigadores del alma
dieron en pensar que la naturaleza de los afectos consista slo en estas
exteriorizaciones corporales []. p. 118
Los afectos en sentido estricto se singularizan por una relacin muy particular
con los procesos corporales; pero, en rigor, todos los estados anmicos, an los
que solemos considerar procesos de pensamiento, son en cierta medida afectivos, y
de ninguno estn ausentes las exteriorizaciones corporales []. p. 119
Corset, ca.
1880 1885
The Vienna Museum
10
Sigmund Freud
EL CUERPO HABLANTE
no puede entrar en asociacin con las otras ideas que constituyen al yo del cual
el cuerpo del individuo forma una parte importante. La lesin seria entonces
la abolicin de la accesibilidad asociativa de la concepcin del brazo. Este se
comporta como si no existiera para el juego de las asociaciones. p. 208
p. 31
11
167
p. 215
12
Sigmund Freud
EL CUERPO HABLANTE
13
Mara Magdalena
Anthony Frederick
Sandys
14
Sigmund Freud
EL CUERPO HABLANTE
15
230
I /d. Correspondencias
16
Sigmund Freud
EL CUERPO HABLANTE
Carta 52
Carta 98
Carta 262
The Honeymoon
(1873)
ErnestAnge Duez
17
2.
Jacques Lacan
II /a. Parltre
II /a.1 El Seminrio
Sujeto del significante / Ser hablante / lalengua
[] Es la definicin del sujeto lo que aqu doy. Del sujeto tal como lo
constituye el inconsciente. Lo descifra aqul que por ser hablante est en
posicin de proceder a esa operacin, lo que inclusive hasta cierto punto es
forzoso, hasta que alcance un sentido. Y es all que se detiene.
18
Jacques Lacan
EL CUERPO HABLANTE
El lenguaje est hecho as. Es algo que, por mucho que extremen ustedes su
cifrado, nunca llegar a soltar lo que tiene que ver con el sentido, porque l est
all en el lugar del sentido [] Y lo que hace que la relacin sexual no pueda
escribirse es justamente ese agujero all, que tapa todo el lenguaje como tal, el
acceso del ser hablante a algo que se presenta efectivamente, como en cierto
punto que toca a lo real [].
Ingrid Salamanca
19
mito del sujeto del sujeto como no supuesto, es decir, como real , al que
no distingue de cada cuerpo aislable como parltre, cuerpo que solo tiene un
estatuto respetable, en el sentido comn de la palabra, por este nudo.
p. 38
como lo he dicho, lo que no quiere decir otra cosa que l habla significante, con
lo cual la nocin de ser se confunde. Eso es real.
uno habla si es que hay parltre solo. Uno habla solo porque uno no dice
jams sino una sola y misma cosa salvo si uno se abre a dialogar con un
psicoanalista. No hay medio de hacer otra cosa que recibir de un psicoanalista
lo que molesta de su defensa.
20
Jacques Lacan
EL CUERPO HABLANTE
eso es todo lo que eso sabe hacer. Tan poco me comprendieron, mejor as, que
puedo contar que un da me lo van a objetar. p. 492
Vale decir que hace falta el decir primero (le dire d`abord). El significado del
decir solo es, como pienso haberlo hecho sentir desde un comienzo con mis
frases, exsistencia al dicho (aqu al dicho de que no todo puede decirse). O
sea: que no es el sujeto, el cual es efecto de dicho. p. 496
Ah est el filo tajante de nuestra enunciacin de partida. El dicho primero
idealmente espontneo, del analizante solo tiene sus efectos de estructura en
tanto parsea (parsoit) el decir, dicho de otra manera, que la interpretacin
haga apareser (partre). p. 512
p. 592
Es para no perderlo, ese salto del sentido, que he enunciado ahora que hay que
mantener que el hombre tiene un cuerpo, o sea que habla con su cuerpo, dicho
de otro modo, que parltre por naturaleza. As surgido como cabez(a)n del
arte, []. p. 592
II/ a.3 Otros Textos
Digo el falo, que no es la misma cosa que lo que designamos por el rgano que
tiene, en el parltre especialmente, una importancia prevalente. p.14
21
Parece en todo caso que la nocin, que no es por nada que Freud la design
con el trmino de funcin flica, introduzca irreductiblemente en el parltre,
en la relacin entre los sexos, un tercero, cuya importancia no es menor en una
mujer []. p. 14-15
No se puede decir que esta norelacin sexual, que considero como
fundamental en lo real para lo que es del parltre, no se puede decir que esto
corresponde a un pequeo despertar del lado de la universalidad de la muerte.
p. 17
II /b. Inconsciente
II /b.1 El Seminrio
Inconsciente/ Pulsin
22
Jacques Lacan
EL CUERPO HABLANTE
p. 207
Standing Lovers
(2004)
Nick y Sheila Pye
23
p. 167
parsito del que parece que cierta especie entre otras se adapta muy bien, [] el
ser hablante lo habita pero no sin toda clase de inconvenientes.
muestra que alrededor de esa forma grotesca se pone a pivotear esa suerte
de suplencia [] el sentido no es sexual sino porque el sentido sustituye
justamente a lo sexual que falta. [] no que el sentido refleje lo sexual sino que
lo suple.
24
Jacques Lacan
EL CUERPO HABLANTE
ese real que a la muy poca realidad que es la nuestra, la del fantasma; que tal vez
nos lleva ms all, al puro real.
25
habla. p.
131
p. 147
Se lee claramente en Joyce que la epifana es lo que hace que, gracias a la falta,
se anuden inconsciente y real. p. 152
El Seminrio, Libro XXIV, Lo no sabido que sabe de la unaequivocacin se ampara en la morra (1976 1977). Indito en
espaol
equivocacin (bvue), tal como un acto fallido o un chiste, excepto que uno se
reconoce en el chiste porque l se sostiene en lo que llam la lengua. El inters
del chiste para el inconsciente est ligado a la adquisicin de la lengua.
habla si es que hay parltre solo. Uno habla slo, porque uno no dice sino
una sola y misma cosa salvo si uno se abre a dialogar con un psicoanalista. No
hay manera de hacer otra cosa que recibir de un psicoanalista lo que molesta la
defensa.
Clase del 26 febrero 1977 Que Freud que (do) afectado por
lo que las histricas le contaban, esto nos parece ahora cierto. El inconsciente
26
Jacques Lacan
EL CUERPO HABLANTE
se origina del hecho de que la histrica no sabe lo que dice, cuando dice
perfectamente algo por las palabras que le faltan. El inconsciente es un sedimento
de lenguaje.
Televisin (1973)
Antiguas salas de
cine americano
(1978)
Hiroshi Sugimoto
De hecho el sujeto del inconsciente solo toca el alma por el cuerpo, por
introducir en l el pensamiento, esta vez contradiciendo a Aristteles. El
hombre no piensa con su alma, como lo imagina El filsofo. p. 538
Es ah donde la psicoterapia, sea la que fuere, se malogra antes de tiempo, no
porque no ejerza algn bien, sino porque vuelve a llevar a lo peor. [] de ah
que el inconsciente, si la estructura que se reconoce por hacer el lenguaje en
lalengua, como lo digo, lo dirige bien. p. 540
El inconsciente exsiste a l tanto ms cuanto no se atestigua claramente sino
en el discurso de la histrica, en cualquier otro lugar no hay sino su injerto
[]. p. 544
( ) el inconsciente implica que se lo escuche? En mi opinin, s. Pero no
implica seguramente sin el discurso al cual exsiste que se lo evale como saber
27
que no piensa, ni calcula, ni juzga, lo que no le impide trabajar (en el sueo por
ejemplo). Digamos que es el trabajador ideal p. 544
[] lo que hay se sopesar es si mi idea de que el inconsciente est estructurado
como un lenguaje permite verificar ms seriamente el lenguaje []. p. 550
529
28
Jacques Lacan
EL CUERPO HABLANTE
p. 149
Irreversible
(2002)
Gaspar Noe
29
p. 139
cuerpo? Un cuerpo no tiene para ustedes aspecto sino por ser lo que resiste, lo
30
Jacques Lacan
EL CUERPO HABLANTE
Clase del 8 abril 1975 Que el agujero sea eso sobre lo cual est
analtica ms que en tanto que hace orificio, y que se anuda a algo simblico o
real.
Tener un cuerpo / Adoracin de un cuerpo / Cuerpo
bolsa / Cuerpo envase / Cuerpo mueble
p. 18
p. 147
Meanwhile
klyker.com
[] Pero la forma, en Joyce, del abandonar, del dejar caer la relacin con el
propio cuerpo resulta completamente sospechosa para un analista, porque la
idea de s mismo como cuerpo tiene un peso. Eso precisamente lo que se llama
el ego. p. 147
31
consistir quera decir que haba que hablar de cuerpo, que hay un cuerpo de lo
imaginario, un cuerpo de lo simblico es la lengua y un cuerpo de lo real del
que no se sabe cmo sale.
Maria Msitchinava
cadena nos interroga sobre esto, que lo real est muy especialmente suspendido
al cuerpo. [] Es, en efecto, lo que pasa, puesto que los cuerpos no son
producidos, de la manera ms ftil, sino como apndices, si puedo decir, de la
vida, dicho de otro modo de eso sobre lo cual especula Freud cuando habla del
germen.
lesiones del cuerpo llamado viviente que nosotros causamos, y que suspenden la
memoria, o al menos no permiten contar sobre las huellas que uno le atribuye
cuando se trata de la memoria del discurso.
defina casi como un garrote (trique), a saber que tiene una boca, incluso un
ano, y adems algo que amuebla (meuble) el interior de su cuerpo, es algo que
tiene consecuencias [].
II /c.2 Otros Escritos
32
Jacques Lacan
EL CUERPO HABLANTE
Radiofona(1970)
Quin no sabe el punto crtico con el que nosotros fechamos en el hombre al
ser hablante: la sepultura, es decir, donde, de una especie se afirma que, [] el
cuerpo muerto conserva ah lo que le daba al viviente el carcter: cuerpo. Corpse
resta, no se vuelve carroa, el cuerpo que la palabra habitaba, que el lenguaje
corp(se)ificaba.p. 431-432
El cuerpo si lo tomamos en serio, es primero lo que puede llevar la marca
propia que lo ordena en una serie de significantes. Ya desde esta marca, es
soporte de la relacin, no eventual, sino necesaria, ya que es an soportarla por
el hecho de sustraerse a ella.p. 432
Desde siempre, Menos-Uno designa el lugar [] del Otro (con la letra O
mayscula). El lecho del Uno-en-Menos est hecho con la intrusin que avanza
desde la extrusin; es el significante mismo.p. 432
No le sucede as a toda carne. Solo de aquellas que el signo marca al
negativizarlas, se elevan, desde el cuerpo del que separan, las nubes, aguas
superiores, de su goce, cargadas de rayos que distribuyen cuerpo y carne.
p. 432
Que bajo lo que se inscribe se deslice la pasin del significante, hay que
decirlo: goce del Otro, porque en la medida en que este goce est encantado
con un cuerpo, este deviene el lugar del Otro.p. 440
El Atolondradicho(1973)
El cuerpo de los hablantes est sujeto a dividirse de sus rganos, lo bastante
para tener que encontrarles funcin. [] As, por el discurso psicoanaltico,
un rgano se hace el significante. Aquel del que puede decirse que se asla en la
realidad corporal como carnada, por funcionar all [] para ser anzuelo, con lo
cual este ltimo acento contribuye en las diversas pescas que hacen discurso de
las voracidades con las que se tapona la inexistencia de la relacin sexual.
p. 480-481
33
Televisin(1973)
De hecho el sujeto del inconsciente solo toca el alma por el cuerpo, por
introducir en l el pensamiento: esta vez contradiciendo a Aristteles. El
hombre no piensa con su alma [] Piensa porque una estructura, la del
lenguaje la palabra[mot]lo comporta, porque una estructura recorta su
cuerpo, y sin que nada tenga que ver con la anatoma. p. 538
34
Jacques Lacan
EL CUERPO HABLANTE
II /d. Sinthome
II /d.1 El Seminrio
Inconsciente/ Sinthome
p. 13
p. 14
35
Erik Johansson
p. 92
Pero es claro que el arte de Joyce es algo tan particular que el trmino sinthome
es justo el que le conviene. p. 92
Lo que sostengo con el sinthome est marcado aqu por un redondel de cuerda
que considera que se produce en el lugar mismo donde, digamos, yerra el
trazado del nudo. p. 95
En la medida en que hay sinthome, no hay equivalencia sexual, es decir, hay
relacin. p. 98-99
All donde hay relacin es en la medida en que hay sinthome, es decir, donde el
otro sexo es sostenido por el sinthome. p. 99
Me he permitido afirmar que el sinthome es precisamente el sexo al que no
pertenezco, es decir una mujer. Si una mujer es un sinthome para todo hombre,
es completamente claro que hay necesidad de encontrar otro nombre para lo
que es el hombre para la mujer, puesto que el sinthome se caracteriza justamente
por la no equivalencia. p. 99
Se trata de situar qu tiene que ver el sinthome con lo real p.
36
99
Jacques Lacan
EL CUERPO HABLANTE
p. 116
p. 133
37
a hablar y eso deja trazas. Eso deja trazas y, debido a eso, deja consecuencias que
no son ninguna otra cosa que el sntoma (sinthome), y el anlisis consiste hay
con todo un progreso en el anlisis el anlisis consiste en darse cuenta por qu
se tienen esos sntomas (sinthomes), de suerte que el anlisis est ligado al
saber.
II /e. Escabel
II /e.1 El Seminrio
Escabel/ Sublimacin
The Odyssey of an
American Composer
(1980)
38
Jacques Lacan
EL CUERPO HABLANTE
p. 177-178
p. 197
163
39
ser (= que vaca el ser) en la medida que l tiene su cuerpo: por lo dems no lo
tiene sino a partir de eso. De all mi expresin parltre [hablaser]...
p. 592
Joyce no es un Santo. Joyza demasiado del S.K.Bello para eso, tiene de su arte
artegullo hasta la saciedad. p. 593
Porque no hay va cannica para la santidad, a pesar del querer de los Santos,
no hay va que los especifique, que haga de los Santos una especie. Slo hay la
escabellostracin [scabeaustration] pero la castracin del escabello slo se cumple
con la escapada. No hay santo ms que no queriendo serlo, renunciando all a
la santidad. p. 593
Joyce, l, quera no tener nada, salvo lo escabello del decir magistral, y eso
basta para que no sea un santo hombre del todo simple, sino el sntoma ptipo
[symptme ptyp]. p. 593
Como montones de cosas en las que creemos sin adherir a ellas: los escabellos
de la reserva donde cada cual toma. Que haya habido un hombre para pensar
en revisar todos los aspectos de esa reserva y dar del escabello la frmula general,
ah est lo que llamo Joyce el Sntoma. Pues esa frmula, no la hall, por no
tener de ella la ms mnima idea. Corra sin embargo ya por todas partes bajo
forma de ese ICS al que califico como parltre. p. 594
Joyce es el primero en saber bien escabelmotear por haber llevado el escabello
hasta el grado de consistencia lgica en que lo mantiene, artegullosamente,
acabo de decirlo. p. 595
40
EL CUERPO HABLANTE
3.
JacquesAlain Miller
III /a. Parltre
III /a.1 Los Cursos Psicoanalticos
p. 235
41
p. 399
El cuerpo de goce, como lo llam, tambin est del lado del Otro. Fue as
como propuse, impulsado por la necesidad, el trmino partenaire-sntoma
42
EL CUERPO HABLANTE
We all want
connection
Sadee Whip
[] Lacan apunt a una nocin que ira ms all del inconsciente, y que se
inscribe en este lugar: lo llam el parltre, donde la funcin del inconsciente se
completa con el cuerpo, pero no el cuerpo simbolizado, el cuerpo imaginario,
sino con lo que el cuerpo tiene de real. p. 136
En efecto, cuando Lacan lo introduce, el sujeto es esencialmente una falta en
ser y todo lo contrario, todo el negativo de un ser; es lo que justifica su smbolo
$. Pero en el seminrio An lo sustituye por una instancia completamente
distinta, con la que al mismo tiempo lo intenta articular: es lo que llama el ser
hablante. p. 207
Si el sujeto se vuelve en Lacan ser hablante, es porque se trata de una instancia
anclada en el cuerpo. Aqu el cuerpo hace la diferencia. p. 208
Si nos orientamos con El seminrio 20, veremos que, por el contrario, el sujeto
y el goce ya no son pensados como relacin, y por una razn muy simple:
Lacan renuncia al sujeto para inventar la categora del ser hablante, donde el
sujeto y el goce se presentan como una entidad nueva, la de un cuerpo afectado
por el significante, un cuerpo conmovido, movilizado por el inconsciente.
p. 209
43
p. 397
Los usos del lapso (1999 2000). Buenos Aires, Ed. Paids, 2004
[] Es necesario que el sujeto en cuestin tenga precisamente una influencia
sobre los espritus, sobre los locutores de la lengua, en los seres hablantes
(parltres) de esa lengua, a travs de las ideas, los afectos y, como decimos
nosotros, los sentimientos. p. 72
El serdeavarios en trenzado matricial es una posibilidad que para m
resuena con el parltre, ser que habla tal como Lacan lo presenta hacia el fin de
su vida, en El Atolondradicho. p. 472
La cuestin de ese parltre respecto de la escena primitiva no es la del deseo
sexual del sujeto triangular con la pareja parental edpica, sino la del sujeto
44
EL CUERPO HABLANTE
p. 473
Newports
Andrew Bmyers
45
Luego, finalmente, dice que siempre hace falta el sinthome, es decir, una
invencin, para que se mantenga unido. Esa invencin es una obra. Esa obra
arraigada en el sinthome es lo que Lacan denomina escabel; para bromear lo
escribi, S.K.beau (S.K. bello). El ser hablante necesita un escabel. Dado que
el lenguaje introduce o reproduce un agujero, l necesita un suplemente para
hacerse valer. p. 51
Pasar entonces del inconsciente estructurado como un lenguaje, del
inconsciente ECUL, a lo que denomin parltre. [] Tratndose del parltre
no tenemos ese bello ordenamiento que tenamos gracias a la relacin entre
el significante y el significado relacin que luego puede repartirse segn los
mecanismos bien conocidos (la metfora y la metonimia) que corresponden al
estado ECUL del parltre, es decir, al estado del parltre una vez que pas por la
caja negra, que pas por la mquina analtica. p. 162
Si acompaamos esta perspectiva, qu se despeja como consistencia primera
de un ser que no es sujeto sino parltre? Lo que se despeja como consistencia
primera es el cuerpo, no el sujeto del significante. p. 417
Lacan entonces asla como primaria la relacin corporal, la relacin del parltre
con su propio cuerpo aqu est implicado lo imaginario, y luego establece la
distincin entre esa relacin primaria y la relacin con el cuerpo otro, en la que
hay pensamiento, sentido, y referencia a la relacin sexual. p. 418
46
[] tiene que ver con el amor pero no el amor del padre, sino el amor
propio, en el sentido del amor del Uncuerpo [] El parltre adora su cuerpo.
Dira q eso es lo ms seguro de lo que viene al lugar de los tres modos de la
identificacin [] este tener no es ms que una creencia, creencia de tener su
cuerpo como si fuese un objeto disponible [] el Uncuerpo, dice Lacan, es la
nica consistencia del parltre. p. 108
EL CUERPO HABLANTE
Cuando hay relacin sexual, slo puede ser dentro de la relacin con una
alteridad interna a la estructura el parltre. A eso le debemos la conocida
oposicin que se encuentra en el seminrio El sinthome entre el sinthome y el
estrago: la mujer hace sinthome, el hombre hace estrago. En eso se puede decir
que Lacan salva la relacin sexual, pero indexndola a una alteridad interna a la
estructura del parltre. p. 114
[] inventa una geometra de la relacin sexual totalmente distinta del
espacio concntrico de lo imaginario [] Inventa, que la geometra de la
relacin sexual es ms bien la del guante dado vuelta [] a partir de la ecuacin
especial que Joyce senta respecto a su esposa [] Formula entonces que todo
lo que subsiste de la relacin sexual en la soledad del parltre es la geometra del
guante dado vuelta. p. 114
(Rosine y Robert Lefort) Mostraron que el autismo era, si as puedo decir, el
estatuto nativo del sujeto. La palabra sujeto tiene ac que llevar comillas y
seguramente cederle su lugar al trmino parltre, que Lacan usaba para designar
a la vez el sujeto y el inconsciente. p. 119
El ser humano les trumains, como lo escribe en esa poca est condenado al
sueo. Hay mucho para decir sobre les trumains en relacin con lo que Lacan
llamaba el parltre. La primera diferencia consiste en haber elegido el plural, en
haber privilegiado el plural. p. 185
Aprender a hablar tiene consecuencias, y estas consecuencias son lo que
llamamos el sinthome. Aprender a hablar se hace con los parientes cercanos. Es
eso el rostro del Otro en el aprendizaje de la lengua. Por eso hay una sociologa
inmediata del parltre, y por eso el parltre es les trumains. p. 190
[] hay en el parltre, una disconformidad con lo simblico. [] el parltre,
aquel que sostiene su ser de hablar, por el contrario, se embrolla con lo
simblico. El fenmeno del embrollarse no surge como un incidente, un
accidente, sino al contrario como nombrando la relacin fundamental del
parltre con el lenguaje. p. 211
Lacan dice entonces que el efecto natural de los simblico sobre el parltre es la
debilidad, es el extravo, es el embrollo, del que se puede, sin embargo, salir, a
condicin de poner en forma la debilidad, y entonces es el delirio. p.212
El seminrio El momento de concluir produce un clivaje, por un lado el
individuo afectado de inconsciente, es decir, el parltre y, por otro lado, el sujeto
de un significante. p. 226
El parltre es una categora que incluye el cuerpo, de tal modo que no alcanza,
en el anlisis, con evacuar el cuerpo diciendo que es un residuo. El cuerpo es,
47
245
p. 37
p. 135
Necesit diez aos ms para presentar el parltre, que es sin duda el ser, que
no es ser sino por hablar cuando no se habla, no se es un ser [] el ser
que habla su goce, cuyo goce es la razn ltima de sus dichos. [] El pase
del parltre no es, pues, el testimonio de una travesa del fantasma, sino la
elucidacin de la relacin con el goce, de cmo el sujeto cambi respecto de lo
que no cambia, su modo de gozar, y cmo se elaboraron para l las variaciones
de su verdad, su camino de mentira. p. 146-147
48
EL CUERPO HABLANTE
cuerpo, al cual Lacan se abstuvo, adems, de dar una letra. No hizo de este un
matema, abandon sus matemas por los nudos, que quizs tambin lo sean
pero con un configuracin muy diferente. p. 191
En otras palabras, hay para el sujeto, y ms exactamente para el parltre, lo
imposible de negativizar, un positivo absoluto, que designamos goce, y que
se asemeja a la libido freudiana, pero a diferencia de esta, que se desplaza,
permanece. p. 248
El cuerpo, la entidad cuerpo, es lo que hay que suponer para que el goce tenga
un soporte. De aqu los reparos al concepto de sujeto del significante, y que
Lacan se vea llevado a conceptualizar al paciente en la experiencia analtica
como un parltre (es lo que lo obliga a reintroducir el ser en el candelero).
p. 250
49
nocin de un ser eterno, para volcarse a favor del ser discursivo, inexorablemente
ligado a la funcin del tiempo. [] De lo que se trata en todo caso, en los
trminos de la invitacin que nos formula Lacan es de abandonar la nocin de
la persistencia de un mundo y del ser hablante como ser en el mundo. Pensarlo
como ser en el discurso prohbe transferirle las propiedades que se le atribuan a
su ser en el mundo.
la existencia. Es un tener slo marcado a partir del vaco del sujeto; es la razn
por la cual, cuando Lacan abandon el trmino de sujeto de la palabra, forj
esencialmente el de parltre.
50
EL CUERPO HABLANTE
por el hecho de hablar, en cierto modo superpone un ser al cuerpo que tiene,
un ser al tener y su tener esencial es el cuerpo. El parltre es tambin el slo
tiene un cuerpo, si puedo decir as. Hay por consiguiente, en todo esto, una
desvalorizacin del significante, una aminoracin del valor de la verdad y de la
potencia significante.
el parltre introduce una falla que es tambin la falta (faute) y al mismo tiempo
el falo; [] cuando uno propona como ideal para el final de un anlisis la
sublimacin [] tambin era en nombre de una idea acerca del arte discutida
por Lacan en el seminrio El Sinthoma, [] Qu quiere decir esto? Ocurre que
Lacan nos invita aqu a tratar la obra de arte en s, esa obra escrita a partir de la
pulsin, dira yo, scriptuaire, a situar esa obra en el autoerotismo del parltre.
51
9-14
Al ver un len rodeado de tres leonas, Lacan se preguntaba si las leonas saban
contar hasta tres. Cmo hacan para soportar a la otra leona? No tenan los
medios tal vez para hacer la suma. Solo un ser que se descuenta a s mismo,
como el parltre, puede sumar. Pero Lacan mismo dice del nmero que es un
real en el lenguaje. p. 13
52
EL CUERPO HABLANTE
p. 20
53
Los signos del goce (1986 1987). Buenos Aires, Ed. Paids,
1998
Encontrarn en RSI la frmula que sostiene que del inconsciente todo Uno es
susceptible de escribirse con una letra []. p. 327
Las preguntas de su RSI son por completo distintas. Es la misma pero
desplazada: el inconsciente es real? O tambin: el inconsciente es real o
imaginario? p. 413
[] la discusin sobre el estatuto imaginario del inconsciente. Lacan no
considera que est resuelto. Acaso slo es posible abordar el inconsciente por
los efectos de significacin? p. 413
Al formular que el inconsciente es un saber sin sujeto se est diciendo tambin
que es un saber sin el Otro, un saber que no est en absoluto en el lugar del
Otro, que est separado de ese lugar. p. 430
p. 438
54
EL CUERPO HABLANTE
Los usos del lapso (1999 2000). Buenos Aires Ed. Paids, 2005
El inconsciente repeticin, es el inconsciente en tanto manifiesta como
la repeticin de lo mismo, bajo especies de una vez ms, que obedece a la
recurrencia del msuno. De ese lado, del lado del inconsciente repeticin,
puede desplegarse una ontologa del inconsciente, destacarse aquello que del
inconsciente es real. p. 223
p. 54
55
p. 164
56
EL CUERPO HABLANTE
18
p. 75
La hiptesis lacaniana sera entonces que este agujero en lo real, este agujero
constituido por la ausencia del Otro del Otro, sera el soporte del inconsciente.
p. 91
Hilde Skjlberg
57
Fitness Digital
58
EL CUERPO HABLANTE
El cuerpo no depende del ser, sino del tener, y eso es lo que acenta
sorprendentemente Lacan en la fraseel hombre tiene un cuerpo, que es
encarnado en el derecho ingls en la frmula del hbeas corpus.p. 310
Esta clnica se encuentra en el horizonte de lo que llamo biologa lacaniana. Se
trata de la recuperacin de la sintomatologa a partir de los acontecimientos del
cuerpo []. p. 321
Los cuerpos de la especie humana son la vergenza de la creacin porque estn
enfermos de la verdad. Y es que esta la verdad variable, la verdad que habla,
la verdad que cambia trastorna la relacin del cuerpo con el mundo y con el
puro real. p. 363
[] para precisar esta definicin del acontecimiento del cuerpo podra decirse
que es una condensacin. [] se trata siempre de acontecimientos discursivos
que dejaron huellas en el cuerpo, que lo perturban y producen sntomas en l,
pero solo en la medida en que el sujeto en cuestin sea apto para leer y descifrar
estas marcas. p. 373
[] el significante no tiene solamente efecto de significado, sino tambin de
afecto en un cuerpo. El trminoafectodebe ser entendido en sentido amplio: se
trata de lo que perturba, deja huella en el cuerpo. p. 376-377
[] la no relacin sexual es el acontecimiento lacaniano en el sentido
del trauma, ese que deja huellas en cada uno no como sujeto sino como
hablante, en el cuerpo, huellas que son sntoma y afecto.
Y es lo que le permite a Lacan definir el amor como el encuentro con todo
lo que marca en cada uno, en un cuerpo, la huella de su exilio de la relacin
sexual. p. 386
As, para dar cuenta del afecto como acontecimiento del cuerpo, nos
despegamos de la figura sublimatoria de la significantizacin para sustituirla por
esta funcin de corporizacin.p. 398
[] la corporizacin es susceptible de ilustracin antropolgica [] en el
cuerpo como superficie sobre la cual se escribe, se decora, se pinta, o en ese del
que se sustrae la sustancia, que a veces se mutila. En todas estas operaciones
resulta evidente la corporizacin del significante.p. 398
59
p. 17
p. 36
Lo que afecta al cuerpo debe entenderse, segn Lacan, como un modo del
goce. Por eso, la experiencia psicoanaltica desde la perspectiva lacaniana obliga
a adjudicar al cuerpo otra sustancia cuyo modo es ese cuerpo, a saber para
decirlo al modo cartesiano, la sustancia gozante. p. 44
[] el yerro es un concepto que va en yunta con el goce. El goce es propio del
cuerpo as como el yerro es propio del pensamiento. El yerro se sigue del cuerpo
y de su goce. p. 44
[] el cuerpo hablante es el inconsciente, que el cuerpo hablante en cuanto
inconsciente es real, y que el precio de esta definicin es que en l hay misterio.
Kylli Sparre
60
p. 57
EL CUERPO HABLANTE
p. 417
p. 419
61
p. 211
p. 251
Thomas Rousset
62
EL CUERPO HABLANTE
63
Dian Dian
64
EL CUERPO HABLANTE
p. 132
132
65
Otro. p.
140
p. 77
p. 107
p. 128
66
EL CUERPO HABLANTE
p. 178
67
atormentado por la verdad. Ese final sin duda es l mismo contingente. Quizs
el final de anlisis tenga la estructura del encuentro. p. 303
versin de lo real, diferente del trozo, fragmento o tramo final, aquella que
Lacan llama el sinthome. Se trata por cierto de otra cosa; en la medida en que el
sinthome es un sistema, se sita mucho ms all del trozo de real: el sinthome es
lo real y su repeticin.
pase? Era la idea segn la cual una cierta revelacin de la verdad poda tener
consecuencias en lo real; con mayor precisin, poda tener esta consecuencia
que se llama la cada del objeto a, es decir, despegar al sujeto de su ventana
abierta a lo real, de aquello que otorga para el significacin a lo real. El punto
de vista del sinthome, en cambio, es el de considerar que esa revelacin de algo
de la verdad deja intacto lo real.
Clase del 4 mayo 2011 Les hago notar que todo esto procede
de la saeta de Lacan, esa breve oracin Haiuno. Haiuno significa: ms all del
desser, existe, permanece, queda el sinthome, el acontecimiento del cuerpo.
68
EL CUERPO HABLANTE
69
apacigua con la verdad ni con el sentido, algo de lo cual Freud se haba dado
cuenta muy bien cuando se encontr cargando con lo que design como los
restos sintomticos de sus pacientes y que lo condujo a decir: despus de un
tiempo de latencia, uno espera cinco aos, luego vuelve a empezar y siempre
quedarn restos sintomticos. Lacan avanza hasta el lmite cuando considera
que siempre habr restos sintomticos, porque resistir al sentido es propio de la
naturaleza del goce.
que busco darle esplendor, reside en poner distancia del sentido cuando se trata
del sinthome, en el fondo, as como el psicoanlisis implicado por Lacan como
ortodoxo provee sentido, este psicoanlisis hereje desteta del sentido al paciente.
Es, al menos, una prctica que corresponde al tiempo del msalldelpase,
donde el analista tiene que vrselas con restos sintomticos cuando el sujeto no
se ha librado de ellos.
70
EL CUERPO HABLANTE
Resulta bastante evidente que se trata de algo con vocacin de no tener lmite,
algo slo limitado por la iteracin del sinthome, otra faz an del Uno que se
repite.
p. 21
El Otro sin Otro (Una lectura del Seminrio 6). Freudiana 68,
Barcelona, mayo agosto 2013
[] (Lacan) finalmente defini el Nombre del Padre como unsinthome,es
decir, como un modo gozar entre otros. p. 143
71
Fountain
(1917)
Marcel Duchamp
72
EL CUERPO HABLANTE
p. 565-570
Los signos del goce (1986 1987). Ed. Paids, Buenos Aires,
1998
[] el mero hecho de hablar es equivalente a una sublimacin. La sexualidad
no est fuera de la estructura del lenguaje, ya que toda pulsin se ajusta a esa
falta central en ella, de modo tal que no hay ninguna convergencia respecto de
no se sabe qu pulsin genital. En definitiva, esta falta, que puede ser escrita
j, es el lugar que refleja la sublimacin. p. 322
p. 92
Strange Encounter
(2004)
Thirteen Senses
73
74
EL CUERPO HABLANTE
75
Biblioparlant est un instrument de recherche bas sur le choix de citations prcises, qui
pourront aider sorienter dans les lectures, depuis Freud jusquau plus contemporain
des auteurs qui sintressent au corps parlant. Une bibliographie pour explorateurs,
comme lindique Jacques-Alain Miller dans sa confrence douverture.
Les quipes constitues dans les cinq langues les plus parles au sein du Champ
freudien ont pris comme boussole commune de recherche le signifiant parltre .
Chacune aura a sa charge une extension de larticulation du parltre avec dautres
signifiants rencontrs au cours de la recherche : Corps, RSI, Sinthome, Inconscient,
Escabeau, etc.
Les langues seront distingues par des couleurs, extrayant de chacune la touche de rel
qui lui est propre.
Le format flipbook a t choisi pour son potentiel interactif, et pour tre un support
permettant de singulariser le parcours que chacun fera avec le matriel. Des recherches
par auteur, par mots, possibilit denvoi de la slection par e-mail, accessible sur les
Smartphones, Ipad, ou sur le site. Une fois tlcharg, le livre parle de tous les cts.
Jusquau congrs, la publication de la recherche bibliographique se fera en deux temps,
la premire version au mois daot, la version dfinitive en octobre.
Lquipe responsable de chaque langue sera mentionne dans sa couleur.
Nous remercions ds maintenant nos collgues ici nomms, issus de toutes les coles de
lAMP, pour leur disposition faire partie de ce voyage.
Marcela Antelo
[ditrice]
* [https://archive.org/texts/flipbook/flippy.php?id=traitepeinturepa00leon]
Xe Congrs de lAMP
25 - 28 avril 2016, Rio de Janeiro
Linconscient et le corps p
Biblioparlant
LE CORPS PARLANT
Sur linconscient au XXIe sicle
La bibliographie
Jacques Lacan
Coordonne
Collaborateurs
Assistants
Mise en page
78
LE CORPS PARLANT
Biblioparlant
Le corps na pas toujours t parlant chez Lacan. Pour autant, le corps a toujours t
prsent. On peut mme dire que Lacan a commenc par le corps. Le stade du miroir
de 1949 est un crit sur le corps, parce que Lacan a dabord considr que limage du
corps tait le premier temps de lassomption subjective. A la fin de son enseignement,
partir du Sminaire Encore, cest depuis le corps parlant que la parole et le langage en
psychanalyse accde une nouvelle fonction. Il y a donc l une trajectoire lacanienne,
que lon peut essayer de suivre pas pas.
Cest ce que notre petite quipe parisienne de dix personnes (quipe nanmoins
internationale runissant franais, argentins, brsiliens, russes, italiens) a fait. Je les
remercie, chacune et chacun, pour leur investissement dans cette collaboration qui ft
loccasion de commencer dexplorer ensemble ce thme de Linconscient et le corps
parlant au XXIe sicle propos par Jacques-Alain Miller aprs Un rel pour le XXIe
sicle.
Cette bibliographie sur les citations de Jacques Lacan autour du corps parlant sarticule
autour de trois temps logiques, permettant de reprer les moments de bascule,
partir desquels Lacan rectifie et rinvente le statut du corps en psychanalyse. Grce
lenseignement de Jacques-Alain Miller dans son cours de 2011 sur Ltre et lUn
notamment, il est possible de reprer ces temps logiques. Au sein de ces diffrents temps
logiques, nous avons extrait des aphorismes qui peuvent rester en tte comme une
nigme sur laquelle on revient sans cesse, des concepts qui peuvent servir de boussole,
et des petits extraits au sein desquels ces aphorismes sont dploys.
Le premier serait La prhistoire du corps parlant. Avant dtre parlant, le corps
lacanien des annes cinquante a t silencieux. Ce fut le corps comme point dappui
de la formation du moi, le corps du narcissisme, puis le corps comme articul au
symbolique dans le fantasme. Le corps prsent dans le fantasme se manifeste travers
linertie quil impose au symbolique.
Le second serait celui de Lmergence du corps parlant . Le corps lacanien des
annes soixante commence parler une langue autre que celle du signifiant travers
lobjet a. Ce corps est un organisme qui dconstruit limage du corps. Il se prsentifie
travers langoisse mais aussi travers la jouissance discursive.
Enfin, le dernier corps saborde comme un nouveau continent noir. Cest Le mystre
du corps parlant . Le continent noir de Freud fut la fminit. Le continent noir
lacanien serait celui du corps parlant. Ce corps-l se prsentifie de faon opaque
travers la lettre comme inscription de jouissance. Chambre dcho du dire, le corps
inflchit alors le rapport du parltre au signifiant. Cest un corps qui senvisage partir
de lincidence de la langue sur la chair.
Bonne lecture!
A suivre
Clotilde Leguil
[Edito]
79
82
82
90
95
95
100
104
80
81
1.
Jacques Lacan
I /a. Prhistoire du corps parlant (1953 - 1961)
I /a.1 Le corps qui se tait (le corps impliqu dans la
formation du moi)(1953 - 1959)
Le Sminaire, livre I, Les crits techniques de Freud (1953 2954), Paris, Seuil, 1975
Le corps du stade du miroir
Dans ma thorie du stade du miroir la seule vue de la forme totale du corps
humain donne au sujet une matrise imaginaire de son corps, prmature par
rapport la matrise relle. Cette formation est dtache du processus mme de
la maturation et ne se confond pas avec lui. p. 93
Limage du corps: vase imaginaire qui contient le bouquet de fleurs rel
Et cest bien l que limage du corps donne au sujet la premire forme qui lui
permette de situer ce qui est du moi et ce qui ne lest pas. Eh bien, disons que
limage du corps, si on la situe dans notre schma, est comme le vase imaginaire
qui contient le bouquet de fleurs rel. p. 94
Narcissisme, image relle, corps, Umwelt
Il y a dabord, en effet, un narcissisme qui se rapporte limage corporelle.
Cette image est identique pour lensemble des mcanismes du sujet et donne sa
forme son Umwelt, en tant quil est lhomme et non pas cheval. Elle fait lunit
du sujet, et nous la voyons se projeter de mille manires, jusque dans ce quon peut
appeler la source imaginaire du symbolisme, qui est ce par quoi le symbolisme se
relie au sentiment, au Selbstgefhl, que ltre humain, le Mensch, a de son propre
corps. p. 144
82
Jacques Lacan
LE CORPS PARLANT
p. 242
83
discours cette parole qui se manifeste travers, ou mme malgr, le sujet. Cette
parole, il nous le dit non seulement par le verbe, mais par toutes ses autres
manifestations. Par son corps mme, le sujet met une parole, qui est, comme
telle, parole de vrit, une parole quil ne sait pas mme quil met comme
signifiante. Cest quil en dit toujours plus quil ne veut en dire, toujours plus
quil ne sait en dire. p. 292
84
Jacques Lacan
LE CORPS PARLANT
85
p. 101
Forclusion du corps primordial de signifiant
De quoi il sagit quand je parle de Verwerfung? Il sagit dun signifiant
primordial dans des tnbres extrieures (). Il sagit dun processus
primordial dexclusion dun dedans primitif, qui nest pas le dedans du
corps, mais celui dun premier corps de signifiant. () Cest lintrieur de
ce corps primordial que Freud suppose se constituer le monde de la ralit,
comme dj ponctu, dj structur en termes de signifiants. p. 171
Lanatomie imaginaire et les symptmes hystriques
La question du sujet que jai voqu la dernire fois tournait autour du
fantasme de grossesse. () On sait depuis longtemps que le morcellement
anatomique, en tant que fantasmatique, est un phnomne hystrique. Cette
anatomie fantasmatique a un caractre structural (). Cest toujours dune
anatomie imaginaire dont il sagit. p. 201
86
Jacques Lacan
LE CORPS PARLANT
moins que nos corps seront encore a leur place aprs lexplosion dune bombe
atomique, a leur place de morceaux. Labsence de quelque chose dans le rel est
purement symbolique. p. 38
Limage du corps nest pas un objet et ne serait devenir un objet
() limage du corps nest pas un objet. () non seulement limage du corps
nest pas un objet, mais encore () elle ne saurait mme devenir un objet.
Cette trs simple remarque, qui na t faite par personne si ce nest de faon
indirecte, vous permettra de situer exactement le statut de limage du corps a
lencontre dautres formations imaginaires. p. 41
Limage du corps et son rsidu
A quelque exercice, acrobatie, contorsion, gense fantasmatique, quon se soit
livre, il reste tout de mme assez mystrieux qua certaines poques de leur vie,
des enfants, mles ou femelles, se croient obligs davoir peur des lions, le lion
ntant pas un objet rencontre dune faon excessivement commune dans leur
exprience. Il est difficile den faire surgir la forme dune donne primitive qui
serait par exemple inscrite dans limage du corps. On peut sy exercer, comme
on peut tout faire, il reste nanmoins un rsidu. p. 42
Il y a dans le signifi des lments qui sont donns dans lexprience
comme des accidents du corps
Inversement, de mme que la mort est la reflte au fond du signifie, de
mme le signifiant emprunte toute une srie dlments qui sont lis a un
terme profondment engage dans le signifie, a savoir le corps. De mme quil
y a dj dans la nature certains rservoirs, de mme il y a dans le signifie un
certain nombre dlments, qui sont donns dans lexprience comme des
accidents du corps, mais qui sont repris dans le signifiant, et lui donnent, si lon
peut dire, ses armes premires. Il sagit de ces choses insaisissables et pourtant
irrductibles, parmi lesquelles le terme phallique, la pure et simple rection.
p. 51
87
55
Le Sminaire, livre V, Les formations de linconscient (1957 1958), Paris, Seuil, 1998
Limage du corps se conquiert comme quelque chose qui la fois existe et
nexiste pas
Cest toute la valeur de lactivit jubilatoire de lenfant devant son miroir.
Limage du corps se conquiert comme quelque chose qui la fois existe et
nexiste pas, et par rapport quoi il repre ses propres mouvements comme
aussi bien limage de ceux qui laccompagnent devant ce miroir. p. 225
Limage du corps propre cest--dire limaginaire pur et simple, savoir la
mre
Dune faon gnrale, le sujet peut dans une certaine phase faire en effet un
mouvement dapproche de lidentification de son moi avec le phallus. Cest
88
Jacques Lacan
LE CORPS PARLANT
pour autant quil est port dans lautre direction quil constitue et structure un
certain rapport, marqu par les points-termes qui sont l sur laxe de la ralit,
en i-M, avec limage du corps propre, cest--dire limaginaire pur et
simple, savoir la mre. p. 227
Linvasion de limage du corps dans le monde des objets dans les dlires
schreberiens
Linvasion de limage du corps dans le monde des objets est manifeste dans
les dlires de type schreberien, tandis quinversement tous les phnomnes
de signifiant sont rassembls autour du moi, au point que le sujet nest plus
support en tant que moi que par une trame continue dhallucinations verbales
qui constitue un repli vers une position initiale de la gense de son monde ou
de la ralit. p. 228
Laccs du sujet au caractre radicalement double sens du signifiant, est
facilit par ceci () savoir le rapport de limage du corps propre avec le moi
du sujet. p. 247
Mlanie Klein: sur le corps maternel
le ngliger tout en lapprochant, pntrer aussi prs que possible de ce qui
se passe chez lenfant, Mlanie Klein a dcouvert beaucoup de choses. Mais le
formuler simplement dans la confrontation de lenfant au personnage maternel,
elle aboutit une relation spculaire, en miroir. De ce fait, le corps - et il est
dj trs frappant que le corps soit au premier plan - le corps maternel devient
lenceinte et lhabitacle de tout ce qui peut sy localiser, par projection, des
pulsions de lenfant, ces pulsions tant elles-mmes motives par lagression due
une dception fondamentale. p. 271-272
Moi idal et Idal du moi
(...) ce qui est menac quand nous faisons allusion aux craintes datteintes
narcissiques au corps propre, ce qui est atteint quand nous parlons de la
ncessit de rassurance narcissique, nous pouvons le mettre au registre du
moi idal. LIdal du moi, quant lui, intervient dans des fonctions qui sont
souvent dpressives, voire agressives lgard du sujet. p. 288-289
Incidence du fait que la mre est un tre parlant sur la constitution du sujet
Le phallus est ce signifiant particulier qui, dans le corps des signifiants, est
spcialis dsigner lensemble des effets du signifiant, comme tels, sur le
signifi. () Il occupe ici une place privilgie dans ce qui va se produire
de signifiant dans lau-del du dsir, cest savoir tout le champ qui se situe
au-del du champ de la demande. () Dans len-de, qui est le champ de la
demande, le pur et simple Autre fait toute la loi de la constitution du sujet, ne
89
serait-ce que pris simplement au niveau de lexistence de son corps, par le fait
que la mre est un tre parlant. p. 393
La perversion ftichiste du sujet masculin
La perversion ftichiste du sujet masculin consiste affirmer que la femme la
sur le fond de ce quelle ne la pas. Sans cela il ny aurait pas besoin dun objet
pour le reprsenter - un objet qui, par-dessus le march, est manifestement
indpendant du corps de la femme. p. 453
Sur lauto-rotisme masturbatoire
On ninsistera jamais assez sur lnigme que comporte le complexe de
castration ou le Penisneid, pour autant quest ici concern quelque chose qui tout
de mme tient bel et bien au corps, et quaprs tout rien ne menace plus que nest
menac nimporte quel membre, ou bras, ou jambe, voir nez ou oreilles. Cet lment
nest sur le corps propre quun point de volupt, et cest ainsi que le sujet le dcouvre
dabord. Lauto-rotisme masturbatoire, qui joue en effet dans lhistoire du sujet
un si grand rle, nest pas du tout de nature dclencher en lui-mme de telles
catastrophes, comme nous le savons par lexprience, tant que lorgane nest pas pris
dans le jeu signifiant, dans la mtaphore paternelle, dans linterdiction maternelle
ou paternelle. Cet organe nest rien dautre lorigine pour le sujet quun point de
volupt de son propre corps, de son rapport organique lui-mme.
p. 482-483
Le Sminaire, livre VI, Le dsir et son interprtation (195859), Paris, Seuil, 2014.
Le sujet, barr, trouve son support dans lautre et cet autre est limage du
corps propre
90
Jacques Lacan
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Le sujet en tant quil est barr, annul, aboli, par laction du signifiant, trouve
son support dans lautre, qui est ce qui, pour le sujet qui parle, dfinit lobjet
comme tel. Cet autre, objet prvalent de lrotisme humain, nous essayerons
de lidentifier. () Cet autre est limage du corps propre, au sens large que
nous lui donnerons. En loccasion, cest l, dans ce fantasme humain, qui est
fantasme du sujet, et qui nest plus quune ombre, cest l que le sujet maintient
son existence, maintient le voile qui fait quil peut continuer dtre un sujet qui
parle. p. 119
Impasse du rapport du sujet lobjet
Pour autant que, comme dsir, cest--dire dans la plnitude dun destin
humain qui est celui dun sujet parlant, il approche cet objet, le sujet se trouve
pris dans une sorte dimpasse. Cet objet, comme objet, il ne saurait latteindre
qu se trouver lui-mme, comme sujet de la parole, effac dans cette lision
qui le laisse dans la nuit du traumatisme, dans ce qui est, proprement parler,
au-del de langoisse mme. Ou alors, il se trouve devoir prendre la place de
lobjet, se substituer lui, se subsumer sous un certain signifiant. Lequel? ()
cest le phallus. p. 146
Le Sminaire, Livre VII, Lthique de la psychanalyse (1959 1960), Paris, Seuil, 1986
Linterdit de la reprsentation
Il nen reste pas moins que le deuxime commandement, celui qui exclut
formellement non seulement tout culte, mais toute image, toute reprsentation
de ce qui est dans le ciel, sur la terre et dans labme, me semble montrer que ce
dont il sagit est dans un rapport tout fait particulier avec laffection humaine
dans son ensemble. Pour tout dire, llimination de la fonction imaginaire
soffre mes yeux, et, je le pense, aux vtres aussi, comme le principe de la
relation au symbolique, au sens o nous lentendons ici, cest--dire, pour tout
dire, la parole. p. 98
Le phallus remis dfinitivement sa place
Il ny a plus, daucune faon, rechercher le phallus, ni lanneau anal, sous la
vote toile - ils en sont dfinitivement expulss. () Il y a eu longtemps une
me du monde, et la pense a pu se bercer de quelque rapport profond de nos
images avec le monde qui nous entoure. Cest un point dont on na pas lair
dapercevoir limportance, que linvestigation freudienne a fait rentrer en nous
tout le monde, la remis dfinitivement sa place, savoir dans notre corps, et
pas ailleurs. p. 111
91
p. 237
Le second terme que Sade nous enseigne, cest de ce qui apparat dans le
fantasme comme le caractre indestructible de lAutre, pour autant quil surgit
dans la figure de la victime. p. 238
La beaut dAntigone
Antigone nous fait voir en effet le point de vise qui dfinit le dsir.
Cette vise va vers une image qui dtient je ne sais quel mystre jusquici
inarticulable. () Quest-ce qui fait le pouvoir dissipant de cette image
centrale, par rapport toutes les autres, qui semblent tout dun coup se rabattre
sur elle, et svanouir? Cela tient la beaut dAntigone () et la place quelle
occupe, dans lentre-deux de deux champs symboliquement diffrencis. Cest
sans doute de cette place quelle tire son clat - cet clat que tous ceux qui ont
parl dignement de la beaut nont jamais pu liminer de leur dfinition.
p. 290
92
Jacques Lacan
LE CORPS PARLANT
345
La livre de chair
Manger le livre, cest bien l o nous touchons du doigt ce que veut dire
Freud quand il parle de la sublimation comme dun changement non dobjet,
mais de but. La faim dont il sagit, la faim sublime, tombe dans lintervalle
entre les deux, parce que ce nest pas le livre qui nous remplit lestomac. Quand
jai mang le livre, je ne suis pas pour autant devenu livre, pas plus que le livre
nest devenu chair. Le livre me devient si je puis dire. Mais pour que cette
opration puisse se produire, il faut bien que je paie quelque chose. () Ce
quelque chose sappelle la jouissance. Cette opration mystique, je la paie avec
une livre de chair. p. 371
93
359-360
p. 449
p. 809
94
Jacques Lacan
LE CORPS PARLANT
95
96
Jacques Lacan
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p. 249-50
97
p. 364-65
98
Jacques Lacan
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99
100
Jacques Lacan
LE CORPS PARLANT
seuil, implique la centralit dune zone, disons, interdite, parce que le plaisir y
serait trop intense. Cette centralit, cest l ce que je dsigne comme le champ
de la jouissance, la jouissance elle-mme se dfinissant comme tant tout ce qui
relve de la distribution du plaisir dans le corps. P. 224
Le corps spar de la jouissance
Aussi bien, propos du rve clbre Il ne savait pas quil tait mort, ai-je ds
longtemps marqu la ligne suprieure de mon graphe il ne savait pas comme la
mise en question de lnonciation comme telle du sujet divis lorigine. () Nous
trouvons l tout de suite les thmes fondamentaux sur lesquels jai insist. Si le
dsir de lAutre est tel quil soit ferm, cest quil sexprime en ceci, caractristique de
la scne traumatique, que le corps y est aperu comme spar de la jouissance. La
fonction de lAutre ici sincarne. Elle est ce corps en tant que peru comme spar de
la jouissance. p. 274
Le corps de lobsessionnel est purifi de la jouissance
Le corps, le corps idalis et purifi de la jouissance, rclame du sacrifice de
corps. Cest l un point trs important pour comprendre ce que je vous ai
annonc la dernire fois et que je ne dois faire que tlescoper, cest savoir la
structure de lobsessionnel. p. 372
Le Sminaire, Livre XVII, Lenvers de la psychanalyse (1969 1970), Paris, Seuil, 1991
La collusion de lide imaginaire du tout avec lide de satisfaction
Lide imaginaire du tout telle quelle est donne par le corps, comme
sappuyant sur la bonne forme de la satisfaction, sur ce qui, la limite, fait
sphre, a toujours t utilise dans la politique, par le parti de la prcherie
politique. Quoi de plus beau, mais aussi quoi de moins ouvert? Quoi qui
ressemble plus la clture de la satisfaction? La collusion de cette image avec
lide de la satisfaction, cest ce contre quoi nous avons lutter chaque fois que
nous rencontrons quelque chose qui fait nud dans le travail dont il sagit,
celui de la mise au jour par les voies de linconscient. p. 33
La vrit, un mi-corps qui sort du puits
La vrit, on ne peut jamais la dire qu moiti. Notre chre vrit de
limagerie dEpinal qui sort du puits, ce nest jamais quun corps. () Je pense
que vous voyez ce que veut dire ici la fonction de lnigme cest un mi-dire,
comme la Chimre apparat un mi-corps, quitte disparatre tout fait quand
on en a donn la solution. Un savoir en tant que vrit cela dfinit ce que
doit tre la structure de ce que lon appelle une interprtation.p. 39
101
p. 55
102
Jacques Lacan
LE CORPS PARLANT
nave, savoir que toute conscience se sait tre conscience. Et pourtant, il tresse ce
dpart avec une srie de crises Aufhebung, comme il dit - , do il rsulte que
cette Selbstbewusstsein elle-mme, figure inaugurale du matre, trouve sa vrit du
travail de lautre par excellence, de celui qui ne se sait que davoir perdu ce corps,
ce corps mme dont il se supporte, pour avoir voulu le garder dans son accs la
jouissance, autrement dit lesclave.() Plus simplement, il sagit de ceci, quil y a
un usage du signifiant qui peut se dfinir partir du clivage dun signifiant-matre
avec ce corps dont nous venons de parler, le corps perdu par lesclave pour ne devenir
rien dautre que celui o sinscrivent tous les autres signifiants. p. 101-102
Le refus du corps de lhystrique
Simplement, le discours de lhystrique relve la relation du discours du
matre la jouissance, en ceci que le savoir y vient la place de la jouissance.
Le sujet lui-mme, hystrique, saline du signifiant-matre comme tant celui
que ce signifiant divise celui, au masculin, reprsente le sujet -, celui qui se
refuse sen faire le corps. On parle propos de lhystrique de complaisance
somatique. Encore que le terme soit freudien, ne pouvons-nous nous apercevoir
quil est bien trange? Et que cest plutt de refus du corps quil sagit. A
suivre leffet du signifiant-matre, lhystrique nest pas esclave. p. 107
p. 294
103
p. 16
p. 28
104
Jacques Lacan
LE CORPS PARLANT
Cest le mrite quon peut donner au texte de Sade que davoir appel les
choses par leur nom. Jouir, cest jouir dun corps. Jouir, cest lembrasser, cest
ltreindre, cest le mettre en morceaux. En droit, avoir la jouissance de quelque
chose, cest justement a, cest pouvoir traiter quelque chose comme un corps,
cest--dire le dmolir (). Cest le mode de jouissance le plus rgulier, et cest
pourquoi ces noncs ont toujours une rsonance sadienne. p. 32
Le point dmergence de ltre parlant, cest le rapport drang son
propre corps qui sappelle jouissance
Le point vif, le point dmergence de () ltre parlant () cest ce rapport
drang son propre corps qui sappelle jouissance. Le discours analytique
nous dmontre que cela a pour centre () un rapport privilgi la jouissance
sexuelle. Si la valeur du partenaire autre, celle que jai dsigne respectivement
par lhomme et par la femme, est inapprochable au langage, cest trs prcisment
en ceci que le langage fonctionne dorigine en supplance de la jouissance sexuelle.
Il ordonne par l lintrusion de la jouissance dans la rptition corporelle. p.
43-44
105
pollution qui est leffet le plus certain de lhomme sur la surface de la Terre, en
faire reprsentation en son corps, en son existence danalyste, quon y regarde
plus dune fois. p. 218
Le propre de la jouissance: quand il y a deux corps, on ne peut pas dire
lequel jouit
Cest tout de mme du discours que Freud a fait surgir ceci, que ce qui se
produisait au niveau du support avait affaire avec ce qui sarticulait du discours.
Le support, cest le corps. Encore faut-il faire attention quand on dit que cest
le corps. Ce nest pas forcment un corps. A partir du moment o on part de la
jouissance, a veut dire que le corps nest pas tout seul, quil y en a un autre. ()
Cest la jouissance de corps corps. Le propre de la jouissance, cest que, quand il y a
deux corps () on ne peut pas dire lequel jouit.
p. 225
p. 231
106
Jacques Lacan
LE CORPS PARLANT
son rapport, dit-il, au rien. Cela veut dire ce autour de quoi ncessairement
tourne tout discours. Par cette voie, et en promouvant cette anne la thorie
des ensembles, jessaie de suggrer ceux qui tiennent la fonction de lanalyste
de se rompre et de se former dans la veine quexploitent les noncs qui se
formalisent de la logique. Se former quoi? A distinguer ce que jai appel tout
lheure la bourre, le tamponnement, lintervalle, la bance quil y a entre le
niveau du corps, de la jouissance et du semblant, et le discours. p. 232
107
parle avec mon corps, et ceci sans le savoir. Je dis donc toujours plus que je nen
sais. Cest l que jarrive au sens du mot sujet dans le discours analytique. Ce
qui parle sans le savoir me fait je, sujet du verbe. a ne suit pas me faire tre.
a na rien faire avec ce que je suis forc de mettre dans ltre. p. 108
Le corps parlant ne se reproduit que par un malentendu de sa jouissance
Cest le corps parlant en tant quil ne peut russir se reproduire que grce
un malentendu de sa jouissance. Cest dire quil ne se reproduit que grce
un ratage de ce quil veut dire, car ce quil veut dire - savoir, comme le dit
bien le franais, son sens - cest sa jouissance effective. Et cest la rater quil se
reproduit - cest--dire baiser.
Cest justement a quil ne veut pas faire, en fin de compte. La preuve, cest
que, quand on le laisse tout seul, il sublime tout le temps tour de bras, il voit
la Beaut, le Bien - sans compter le Vrai, et cest encore l, comme je viens de
vous le dire, quil est le plus prs de ce dont il sagit. Mais ce qui est vrai, cest
que le partenaire de lautre sexe reste lAutre. Cest donc rater sa jouissance
quil russit tre encore reproduit sans rien savoir de ce qui le reproduit.
p. 109
108
Jacques Lacan
LE CORPS PARLANT
p. 456-457
109
Cest mme de l quil est rduit trouver que son corps nest pas-sans autres organes,
et que leur fonction chacun, lui fait problme. p. 474
Le corps et le vrai
Le vrai na aucune autre faon de pouvoir tre dfini que ce qui en somme fait
que le corps va la jouissance et quen ceci, ce par quoi il y est forc, nest pas
autre chose que le principe par quoi le sexe est trs spcifiquement li la mort
110
Jacques Lacan
LE CORPS PARLANT
12 mars 1974
Leon du
Le corps et le beau
Cette histoire du Christ qui ne parle que de la jouissance: ces lys des champs
qui ne tissent ni ne filent qui traverse, lui, la mort, tout a en fin de compte
na de fin que de produire des corps glorieux dont on se demande ce quils vont
faire pendant lternit(). Cest tout de mme curieux que ce soit par cette
voie, cette voie non pas du vrai mais du beau, que ce soit par cette voie que se
soit pour la premire fois manifest le dogme de la Trinit divine, il faut dire
que cest un mystre!
du 12 mars 1974
Leon
111
dormir.
Le corps et le bien
Lessence de ce qui sagit dans le bien, cest que le corps force sa jouissance,
savoir la rprime et ceci au nom de la mort, de la mort de soi ou de la mort de
quelquun dautre.
Est-ce que cela ne rduit pas le bien sa juste porte? Ces termes dont se font
les trois du rel en tant que le rel lui-mme est trois, savoir la jouissance, le
corps, la mort en tant quils sont nous seulement par cette impasse invrifiable
du sexe, cest bien l que ce vhicule ce discours nouveau (), le discours
analytique.
Limite de la religion
Je rentre dItalie, vous comprenez, alors je suis dans un bain de corps qui
ruissellent sur tous les murs (). Enfin a donne quand mme sa limite au
machin, a montre quand mme quon est dans la vrit et quon y reste, quon
nen sort pas. Ce quil faut, cest den sortir de la vrit, alors l je ne vois pas
dautre moyen que dinventer et pour inventer de la bonne faon, de la faon
analytique, cest den remettre, dabonder dans son sens.
avril 1974
Leon du 9
Leon
du 21 mai 1974
112
Jacques Lacan
LE CORPS PARLANT
Body et corpse
Il est difficile de ne pas faire de la vie la caractristique du corps parce que
cest peu prs tout ce que nous pouvons en dire, en tant que corps, il est l
et il a bien lair de se dfendre, de se dfendre contre quoi? contre ce quelque
chose auquel il est difficile de ne pas lidentifier, cest--dire ce quil en reste, de
ce corps, quand il na plus la vie.
du 11 juin 1974
Leon
() la dbilit que jai qualifie de mentale, pour autant quelle est enracine
du corps lui-mme.
113
affaire de corps, soit de fonction. Linhibition, cest ce qui quelque part sarrte
de simmiscer dans une figure qui est figure de trou, trou du symbolique.
Moi je ne peux que tmoigner que jerre, jerre dans ces intervalles que jessaie
de vous situer, du sens, de la jouissance phallique, voire du tiers terme ()
qui nous donne la cl du trou tel que je le dsigne. Cest la jouissance en tant
quelle nintresserait, non pas lAutre du signifiant, mais lAutre du corps,
lAutre de lAutre sexe.
1974
Leon du 17 dcembre
Corps et imaginaire
Lordre du sens se configure si lon peut dire naturellement de ce que cette
forme du cercle dsigne. La consistance suppose au symbolique se fait accord
de cette image en quelque sorte primaire dont en somme il a fallu attendre la
psychanalyse pour quon saperoive quelle est lie lordre de ce corps quoi
est suspendu limaginaire.
114
Jacques Lacan
LE CORPS PARLANT
du 21 janvier 1975
Leon
Leon du 11 mars
1975
Le nud, non pas modle et ralit du corps mais support et rel du corps
Il ny a pas daffinit du corps avec le nud, mme si dans le corps, a joue
115
pour les analystes une sacre fonction. Le nud nest pas le modle, il est le
support. Il nest pas la ralit, il est le rel.
1975
Leon du 15 avril
du 15 avril 1975
Leon
Par rapport aux ples que constituent le corps et le langage, le rel est l ce
qui fait accord
Loin du corps, il y a possibilit de ce que jappelais la dernire fois rsonance,
ou consonance. Cest au niveau du rel que peut se trouver cette consonance.
Par rapport ces ples que constituent le corps et le langage, le rel est l ce qui
fait accord. p. 40
Nous navons ide de consistance que ce fait sac ou torchon
La consistance l, quest-ce que a veut dire ? a veut dire ce qui tient
ensemble, et cest bien pourquoi elle est ici symbolise par la surface. En effet,
116
Jacques Lacan
LE CORPS PARLANT
pauvres de nous, nous navons ide de consistance que de ce qui fait sac ou
torchon. Cest la premire ide que nous en avons. Mme le corps, nous le
sentons comme peau, retenant dans son sac un tas dorganes. p. 65
Lhomme croit quil a un corps car cest sa seule consistance
Le parltre adore son corps parce quil croit quil la. En ralit, il ne la pas,
mais son corps est sa seule consistance consistance mentale, bien entendu
car son corps fout le camp tout instant. () Certes, le corps ne svapore pas,
et, en ce sens, il est consistant, le fait est constat mme chez les animaux. Et
cest bien ce qui est antipathique la mentalit, parce quelle y croit, davoir un
corps adorer. Cest la racine de limaginaire. Je le panse, cest--dire je le fais
panse, donc je lessuie. p. 66
Le sens () (est) la copulation du langage, puisque cest de cela que je
supporte linconscient, avec le corps. p. 122
Lhomme a un corps, il le possde comme un meuble Son corps on la, on
ne lest aucun degr. p. 150
Son corps, lhomme le possde comme un meuble
Il faut bien que vous ralisiez que ce que je vous ai dit des rapports de
lhomme son corps, et qui tient tout entier dans le fait que lhomme dit que
le corps, son corps, il la. Dj dire son, cest dire quil le possde, comme un
meuble, bien entendu. a na rien faire avec quoi que ce soit qui permette de
dfinir strictement le sujet, lequel ne se dfinit dune faon correcte que de quil
est reprsent par un signifiant auprs dun autre signifiant. p. 154
117
dcharge. p.
37
60
118
Jacques Lacan
LE CORPS PARLANT
p. 21
119
120
Jacques Lacan
LE CORPS PARLANT
Confrences et entretiens dans des universits nordamricaines (1975), Scilicet, n6/7, 1976
La parole a des effets sur le corps
Entre le corps en tant quil simagine et ce qui le lie ( savoir le fait de parler)
lhomme simagine quil pense. Il pense en tant quil parle. Cette parole a
des effets sur son corps. Grce cette parole, il est presque aussi malin quun
animal. Un animal se dbrouille fort bien sans parler. Le rel : rien que
dintroduire ce terme, on se demande ce quon dit. Le rel nest pas le monde
extrieur ; cest aussi bien lanatomie, a a affaire avec tout le corps. p. 40
Lhomme a un corps car il le traite comme un meuble
() ce sur quoi lhomme insiste, cest non pas quil est un corps, mais,
comme il sexprime (cest l quelque chose de saisissant), quil en a un. Au
nom de quoi peut-il dire quil a un corps ? Au nom de ceci quil le traite la
va-comme-je-te-pousse, il le traite comme un meuble. () Alors, je voudrais
dire que cette histoire de parltre, a se rencontre avec cette autre apprhension
du corps et a ne va pas tout seul. Je veux dire quun corps a une autre faon
de consister que ce que jai dsign l sous une forme parle, sous la forme de
linconscient, en tant que cest de la parole comme telle quil surgit. p.49
121
Lhomme adore son corps comme image quil apprhende comme un sac de
peau
Cette apparence du corps humain, les hommes ladorent. Ils adorent en
somme une pure et simple image. Jai commenc mettre laccent sur ce que
Freud appelle narcissisme, id est le nud fondamental qui fait que, pour se donner
une image de ce quil appelle le monde, lhomme le conoit comme cette unit de
pure forme que reprsente pour lui le corps. La surface du corps, cest de l que
lhomme a pris lide dune forme privilgie. Et sa premire apprhension du monde
a t lapprhension de son semblable. Puis ce corps, il la vu, il la abstrait, il en a
fait une sphre : la bonne forme. Cela reflte la bulle, le sac de peau. p. 54
122
Jacques Lacan
LE CORPS PARLANT
123
Bibliofalante
O CORPO FALANTE
Sobre o inconsciente no sculo XXI
Bibliofalante
Busca de referncias
Em Sigmund Freud
Maria Silvia G. F. Hanna e Jorge A. Pimenta Filho
Em Jacques Lacan
Falasser (parltre)
Manoel de Barros da Motta, Mirta Zbrun, Aparecida Malvieira, Anglica Bastos, Luiz Felipe C. Monteiro e Maria Silvia G. F. Hanna
Inconsciente
Carmen Silvia Cervellatti, Perptua Medrado, Luis Moreira, Claudia Figaro Garcia, Ktia Ribeiro, Iordan Gurgel, Mnica Hage, Snia
Vicente, Maria Isabel de Arajo Lins e Astrea Gama e Silva
Corpo falante
Carmen Silvia Cervellatti, Perptua Medrado, Claudia Figaro Garcia, Ktia Ribeiro, Iordan gurgel, Mnica Hage, Snia Vicente, Maria
Isabel de Arajo Lins e Astrea Gama e Silva
Sinthoma
Mirta Zbrun, Manoel de Barros Motta, Anglica Bastos, Perpetua Medrado, Claudia Figaro Garcia, Ktia Ribeiro, Iordan Gurgel, Mnica
Hage, Snia Vicente
Escabelo
Manoel de Barros Motta, Mirta Zbrun, Aparecida Malvieira, Anglica Bastos e Maria Silvia G. F. Hanna, Jorge A. Pimenta Filho
126
O CORPO FALANTE
Caros Colegas,
Organizar uma bibliografia para o X Congresso foi inicialmente um desafio que
ao poucos foi tomando sua forma. Desde o inicio tivemos a preocupao de
oferecer ao leitor referncias que funcionassem como placas de sinalizao que
lhe permitissem chegar a seu destino.
O ttulo do X Congresso: O corpo falante: Sobre o inconsciente no Sculo XXI
coloca o falasser, no centro da cena, funcionando como uma espcie de disparador
que estabelece laos com outros conceitos que encontramos no segundo ensino
de Jacques Lacan. Todos eles promovem uma releitura da experincia analtica,
ampliando suas margens e, ao mesmo tempo oferecendo ao analista, novos
recursos para sua elaborao. Os conceitos destacados nas referencias so: corpo
falante, inconsciente, falasser, sinthoma e escabel.
Contamos com as referncias ponderadas em lngua portuguesa de Freud, de
Lacan, de Miller e de outros autores contemporneos que formam parte da
Orientao Lacaniana.
Desejamos-lhes que possam fazer um bom uso destas referncias para a realizao
de seus textos.
127
Conteudo
1.
Sigmund Freud
I /a. Afeto, Trauma, Defesa, Inconsciente
130
134
154
2.
Jacques Lacan
II /a. Falasser (Parltre)
II /a.1 Os Seminrios
II /a.2 Outros Escritos
II /a.3 Outros Textos
160
160
161
162
II /b. Inconsciente
163
168
II /d. O sinthoma
175
II /b.1 Os Seminrios
II /b.2 Outros Escritos
II /b.3 Outros Textos
II /c.1 Os Seminrios
II /c.2 Outros Escritos
II /c.3 Outros Textos
II /d.1 Os Seminrios
II /d.2 Outros Escritos
128
163
166
167
168
173
175
175
177
II /e. O escabelo
II /e.1 Os Seminrios
II /e.2 Outros Escritos
II /e.3 Outros Textos
178
178
178
179
3.
JacquesAlain Miller
III /a. Falasser (Parltre) 180
III /a.1 Os cursos psicanalticos
III /a.2 Outros textos
180
180
III /b Inconsciente
180
180
180
181
180
180
180
180
180
181
181
181
129
1.
Sigmund Freud
I /a. Afeto, Trauma, Defesa, Inconsciente
FREUD, Sigmund (1893 1894). Comunicao preliminar
(Breuer e Freud, 1893). In: _____. Estudo sobre a histeria: Josef
Breuer e Sigmund Freud. Rio de Janeiro: Imago Editora, 1980
(Edio Standard Brasileira das Obras Psicolgicas Completas
de Sigmund Freud, v. 2).
Nas neuroses traumticas, a causa atuante da doena no o dano fsico
insignificante, mas o afeto do susto o trauma psquico. p. 43
Mas a relao causal entre o trauma psquico determinante e o fenmeno
histrico no de natureza a implicar que o trauma atue como mero agent
provocateur na liberao do sintoma.... Devemos presumir que o trauma
psquico... age como um corpo estranho que, muito depois de sua entrada, deve
continuar a ser considerado como um agente que ainda est em ao...
p. 44
130
Sigmund Freud
O CORPO FALANTE
p. 277
p. 330
p. 333
131
p. 192
p. 213
132
Sigmund Freud
O CORPO FALANTE
133
implica que angstia ocupa uma posio excepcional entre os estados afetivos.
Na minha opinio, os outros afetos so tambm reprodues de experincias
muitos antigas... p. 156
A angstia, por conseguinte, por um lado, uma expectativa de um trauma,
e, por outro, uma repetio dele em forma atenuada... Sua vinculao com a
expectativa pertence situao de perigo, ao passo que sua indefinio e falta de
objeto pertencem situao traumtica de desamparo a situao que prevista
na situao de perigo. p. 191
134
Sigmund Freud
O CORPO FALANTE
p. 179
135
136
Sigmund Freud
O CORPO FALANTE
p. 112
p. 112
137
138
Sigmund Freud
O CORPO FALANTE
pela morte sacrificial de uma pessoa isolada, que desse modo, toma sobre
si mesma a culpa comum a todos conseguimos inferir qual pode ter sido
a primeira ocasio em que essa culpa primria, que constitui tambm o
primrdio da civilizao, foi adquirida. p. 160
Pulso
139
O que se escreve como pulso sexual mostra ser de uma natureza altamente
complexa e sujeita a decomporse novamente em suas pulses componentes.
Cada pulso componente inalteravelmente caracterizada por sua fonte, isto
, pela regio ou zona do corpo da qual sua excitao se deriva. Cada uma
delas possui, ademais, como aspectos distinguveis um objeto e um objetivo. O
objetivo sempre a descarga acompanhada pela satisfao, mas capazde ser
mudada da atividade para a passividade. O objeto acha-se menos estreitamente
ligado pulso do se sups a princpio; facilmente trocado por outro e,
alm disso, uma pulso qu possuia um objeto externo pode ser voltada para o
prprio eu do sujeito. As pulses separadas podem permanecer independentes
uma das outras ou de um modo ainda inexplicvel combinar-se e fundirse uma com as outras, para realizar um trabalho em comum. Podem tambm
substituir-se mutuamente e transferir sua catexia libidinal uma para as outras,
de forma que a satisfao de uma determinada pulso pode assumir o lugar
da satisfao de outras. A vicissitude mais importante que uma pulso pode
experimentar parece ser a sublimao; aqui tanto o objeto quanto o objetivo so
modificados; assim, o que originalmente era uma pulso sexual encontra sua
satisfao em alguma realizao que no mais sexual, mas de uma valorao
social ou tica superior. Esses diferentes aspectos ainda no se combinam para
formar um quadro integral. p. 309
140
Sigmund Freud
O CORPO FALANTE
141
142
Sigmund Freud
O CORPO FALANTE
143
p. 149
p. 228
144
Sigmund Freud
O CORPO FALANTE
145
p. 169
p. 290
p. 399
146
Sigmund Freud
O CORPO FALANTE
p. 407-408
p. 325
147
148
Sigmund Freud
O CORPO FALANTE
Sintoma
149
150
Sigmund Freud
O CORPO FALANTE
p. 346
p. 107
151
111
152
Sigmund Freud
O CORPO FALANTE
175
153
p. 107
154
Sigmund Freud
O CORPO FALANTE
p. 91
155
p .100
156
Sigmund Freud
O CORPO FALANTE
p. 225
157
p. 119
158
Sigmund Freud
O CORPO FALANTE
159
2.
Jacques Lacan
II /a. Falasser (Parltre)
II /a.1 Os Seminrios
Falasser, Corpo, Inconsciente
160
Jacques Lacan
O CORPO FALANTE
55
O falasser adora seu corpo, porque cr que o tem. Na realidade, ele no o tem,
mas seu corpo sua nica consistncia, consistncia mental, claro, pois seu
corpo sai fora a todo instante. p. 64
No h equivalncia, a nica coisa, o nico reduto em que se sustenta o que
se chama a relao sexual no falasser, o ser humano. p. 98
II /a.2 Outros Escritos
p. 560
[] Foi para no perd-lo, esse pulo do sentido [bond du sens], que enunciei
agora que preciso sustentar que o homem tem um corpo, isto , que fala com
seu corpo, ou, em outras palavras, que falasser por natureza. Assim surgido
como a cabea da arte [tte de l art], ele ao mesmo tempo se desnatura, com
o que toma por objetivo, por objetivo da arte, o natural, tal como o imagina
ingenuamente. O problema que esse o seu natural: no admira que ele s o
toque como sintoma. p. 562
[] Via traada pelos Irmos mendicantes: eles se entregam caridade
pblica, que tem de pagar por sua subsistncia. Nem por isso UOM (escrito
U.O.M [L.O.M]) deixa de ter seu corpo, a ser revestido, entre outros cuidados.
A tentativa sem esperana feita pela sociedade para que UOM no tenha apenas
um corpo est numa outra vertente: fadada ao fracasso, claro, ao tornar
patente que, se ele teihum [ahun], no tem nenhum outro, apesar de, pelo fato
de seu falasser, dispor de algum outro, sem chegar a torn-lo seu. p. 563
[] Ter havido um homem que pensou em circunscrever essa reserva e dar
a frmula geral do escabelo, e a isso que chamo Joyce, o Sintoma. E que essa
frmula, ele no a descobriu, por no ter dela a menor suspeita. Mas ela j
andava por toda parte, sob a forma do ICS que destaco com o falasser.
p. 564
161
162
Jacques Lacan
O CORPO FALANTE
p. 19
II /b. Inconsciente
II /b.1 Os Seminrios
Inconsciente, Das ding, Trieb, Linguagem, Hincia,
Corte
163
p. 27
164
Jacques Lacan
O CORPO FALANTE
143
[] Aonde isso fala, isso goza. E isto no quer dizer que isso saiba de coisa
alguma, porque, mesmo assim at nova ordem, o inconsciente nada nos revelou
sobre a fisiologia do sistema nervoso, nem sobre o funcionamento da ereo,
nem sobre a ejaculao precoce. p. 156
O real, eu diria, o mistrio do corpo falante, o mistrio do inconsciente.
p. 178
p. 190
165
145
p. 510
p. 510
p. 510
166
Jacques Lacan
O CORPO FALANTE
enxerto dele: sim, por mais espantoso que possa parecer, inclusive no discurso
do analista, onde o que se faz com ele cultura. p. 517
[] A histria que eu negligenciaria o afeto farinha do mesmo saco. Que
me respondam apenas uma coisa: afeto diz respeito ao corpo? Uma descarga de
adrenalina ou no do corpo? Que perturba suas funes, verdade. Mas, em
que isso provm da alma? O que isso descarrega pensamento.
Ento, o que se deve pesar se minha ideia de que o inconsciente estruturado
como uma linguagem permite verificar mais seriamente o afeto do que a ideia
expressa de que ele um tumulto em que se produz uma disposio melhor.
Pois isso que me contrapem. p. 523
167
p. 216
168
Jacques Lacan
O CORPO FALANTE
169
p. 251
170
Jacques Lacan
O CORPO FALANTE
p. 10
O hbito ama o monge, porque por isso que eles so apenas um. Dito de
outro modo, o que h sob o hbito, e que chamamos de corpo, talvez seja
apenas esse resto que chamo de objeto a. p. 14
... o ser o gozo do corpo como tal, quer dizer, como assexuado, pois o que
chamamos de gozo sexual marcado, dominado, pela impossibilidade de
estabelecer, como tal, em parte alguma do enuncivel, esse nico Um que nos
interessa, o Um da relao sexual. p. 15
... o gozo do Outro, do corpo do Outro, s se promove pela infinitude. [...]o
que concerne ao gozo enquanto sexual. De um lado o gozo marcado por
esse furo que no lhe deixa outra via seno a do gozo flico. Do outro, ser que
algo pode ser atingido... p. 16
Para situar, antes de deix-los, meu significante, proponho-lhes sopesar o que,
da ltima vez, se inscreveu com minha primeira frase, o gozar de um corpo, de
um corpo que, o Outro, o simboliza, e que comporta talvez algo de natureza a
fazer pr em funo uma outra forma de substncia, a substncia gozante.
p. 35
171
p. 154
... o osso do meu ensino: que eu falo sem saber. Falo com o meu corpo, e isto,
sem saber. Digo, portanto, sempre mais do que sei... a que chego ao sentido
da palavra sujeito no discurso analtico. O que fala sem saber me faz eu, sujeito
do verbo. Isto no basta para me fazer ser. p. 161
o corpo falante, no que ele s pode chegar a se reproduzir graas a um malentendido do seu gozo. O que dizer que ele s se reproduz graas a uma rata
do que ele quer dizer, pois o que ele quer dizer isto , como bem diz alngua,
seu sem-tido seu gozo efetivo. E ao rate-lo que ele se reproduz quer dizer,
ao trepar. p. 163-164
Parece que o sujeito representa para si os objetos inanimados em funo de
no haver relao sexual. H apenas corpos falantes, eu disse, que fazem para
si uma ideia do mundo como tal. O mundo, o mundo do ser cheio de saber,
apenas um sonho, um sonho do corpo enquanto falante, pois no existe sujeito
conhecedor. H sujeitos que se do correlatos no objeto a, correlatos de fala que
goza enquanto gozo de fala. Que outra coisa ela amarra seno outros Uns?
p. 171
172
Jacques Lacan
O CORPO FALANTE
p. 145
173
p. 511
174
Jacques Lacan
O CORPO FALANTE
II /d. O sinthoma
II /d.1 Os Seminrios
18
Digo que preciso supor tetrdico o que faz o lao borromeano perverso
175
p. 131
176
1
Convm ressaltar a homofonia fracesa entre symptome (sintoma) e saint home (homem santo),
que, claro , no tem p. (N.E)
Jacques Lacan
O CORPO FALANTE
p. 158
O pai, como aquele que nome e como aquele que nomeia, no o mesmo. O
pai esse quarto elemento [...] sem o qual nada possvel no n do simblico,
do imaginrio e do real. Mas h outro modo de chama-lo. nisso que o que diz
respeito ao Nome-do-Pai, no grau em que Joyce testemunha isso, eu o reviso
hoje como o que conveniente chamar de sinthoma. p. 163
[...] o inconsciente se enoda ao sinthoma, que o que h de mais singular em
cada individuo [...]. p. 163
II /d.2 Outros Escritos
p. 560
p. 562
[] Joyce, por sua vez, nada queria ter, exceto o escabelo do dizer magistral,
e o quanto basta para que no seja um santo homem puro e simples, e sim o
sintoma grafado [ptyp]. p. 563
[] Deixemos o sintoma no que ele : um evento corporal, ligado a que: a
gente o tem, a gente tem ares de, a gente areja a partir do a gente o tem! Isso
pode at ser cantado, e Joyce no se priva de faz-lo. p. 565
177
II /e. O escabelo
II /e.1 Os Seminrios
Sublimao/ Escabelo
178
Jacques Lacan
O CORPO FALANTE
o elobsceno [eaubscne]. Escrevam isso com elob ...para lembrar que o belo
no outra coisa. Helessecrbelo, a ser escrito como o hescabelo, sem o qual
naohaum que seja doidigno dunome diomem. UOM seumaniza [lomellise]
larga. Envolva-se, dizem, preciso faz-lo: porque, sem se envolver, no h
hescabelo. p. 560
[] O S.K.belo aquilo que condicionado no homem pelo fato de que ele
vive do ser (= esvazia o ser) enquanto tem ... seu corpo: s tem, alis, a partir
disso. Da minha expresso falasser [parltre] que vir substituir o ICS de Freud
(inconsciente, assim que se l): saia da ento, que eu quero ficar a.
p. 560
p. 564
179
3.
JacquesAlain Miller
III /a. Falasser (Parltre)
III /a.1 Os cursos psicanalticos
III /a.2 Outros textos
III /b Inconsciente
III /b.1 Os cursos psicanalticos
III /b.2 Outros textos
180
O CORPO FALANTE
181
* [http://edoc.hu-berlin.de/ebind/hdok2/h282_leonardo_1792/pdf/h282_leonardo_1792.pdf ]
Biblioparlante
IL CORPO PARLANTE
Sullinconscio nel XXI secolo
Biblioparlante italiano
Sigmund Freud
Cura: Maria Bolgiani (coordinatrice)
Ricerca:
Monica Buemi, Anna Castallo, Roberta La Barbera, Massimiliano Rebeggiani
184
IL CORPO PARLANTE
Biblioparlante
Cfr. Jean Franois Cottes, DallAltro allUno e ritorno, Annali dellIstituto Freudiano, 2010.
185
Contenuto
1.
Sigmund Freud
I /a. Opere, Boringhieri, Torino
188
195
2.
Jacques Lacan
186
II /a. Scritti
196
196
II /c. Seminari
200
207
187
Sigmund Freud
1.
Sigmund Freud
I /a. Opere, Boringhieri, Torino
Ipnotismo e suggestione (1888 1992). Vol. 1
Trattamento psichico indica piuttosto: trattamento a partire dallanima,
trattamento di disturbi psichici o somatici con mezzi che agiscono in primo
luogo e immediatamente sulla psiche delluomo.
Un tale mezzo soprattutto la parola, e le parole sono anche lo strumento
essenziale del trattamento psichico. Il profano trover certo difficile
comprendere come disturbi patologici del corpo e della psiche possano venir
eliminati attraverso le sole parole del medico. Egli penser che si pretende da
lui la fede nella magia. p. 93
vero che la medicina moderna aveva sufficienti motivi per studiare
linnegabile rapporto tra corpo e psiche; ma essa non smise mai di rappresentare
la psiche come determinata dal corpo e da esso dipendente. []
Il rapporto tra corpo e psiche (nellanimale come nelluomo) un rapporto
di interazione, ma laltro aspetto di questo rapporto, lazione della psiche sul
corpo, trov in passato poca clemenza agli occhi dei medici. Pareva che questi
temessero di accordare una certa autonomia alla vita psichica, come se con ci
abbandonassero il terreno della scientificit. p. 94
I medici si trovarono di fronte al compito di indagare la natura e lorigine delle
manifestazioni patologiche di questi nervosi e nevrotici. Si scopr allora che,
per lo meno in una parte di questi malati, i segni del male non provengono
se non da un mutato influsso della vita psichica sul corpo, e che dunque la
causa prima del disturbo da ricercarsi nella psiche. Quali siano le cause pi
lontane del disturbo dal quale stata colpita la psiche e che ora influisce a
sua volta in modo perturbante sul corpo, unaltra questione e possiamo a
ragione tralasciarla in questa sede. Ma la scienza medica aveva qui trovato
lallacciamento che le consentiva di rivolgere tutta la sua attenzione al lato
sinora trascurato della relazione reciproca tra corpo e anima. p. 96
I processi della volont e dellattenzione sono anchessi in grado dinfluenzare
188
Sigmund Freud
IL CORPO PARLANTE
p. 436-7
p. 40
189
p. 358
p. 557
190
Sigmund Freud
IL CORPO PARLANTE
191
p. 133
p. 386
192
Sigmund Freud
IL CORPO PARLANTE
p. 239
[...] langoscia non viene prodotta exnovo nel processo di rimozione bens
viene riprodotta quale stato affettivo in base a unimmagine mnestica gi
esistente. [] Gli stati affettivi sono incorporati nella vita psichica come
sedimenti di antichissime esperienze traumatiche, e vengono ridestati quali
simboli mnestici in situazioni simili. p. 243
Essendo intimamente legato allEs, lIo pu difendersi dal pericolo pulsionale
soltanto restringendo la sua stessa organizzazione e tollerando la formazione
sintomatica quale sostituto per il pregiudizio arrecato alla pulsione.
p. 302
193
194
Sigmund Freud
IL CORPO PARLANTE
p. 509
195
2.
Jacques Lacan
II /a. Scritti
Sovversione del soggetto e dialettica del desiderio
Ecco come lorgano erettile arriva a simbolizzare il posto del godimento:
non in se stesso n come immagine, ma come parte mancante allimmagine
desiderata. Per questo esso eguagliabile al (1) della significazione prima
proposta, del godimento che restituisce grazie al coefficiente del suo enunciato
alla funzione di mancanza di significante: (1).
Ma se gli dato di unire in s in tal modo la proibizione del godimento, non
per per queste ragioni di forma, ma perch il loro oltrepassamento significa
gi che riconduce ogni godimento bramato alla brevit dellautoerotismo:
infatti le vie interamente tracciate dalla conformazione anatomica dellessere
parlante, cio la mano ancorch perfezionata della scimmia, non sono state
disdegnate in una certa ascesi filosofica come vie di una saggezza abusivamente
qualificata come cinica. Ai giorni nostri, taluni, certo ossessionati da questo
ricordo, hanno creduto, parlando alla nostra persona, di potere far derivare lo
stesso Freud da tale tradizione: tecnica del corpo come dice Mauss. Resta che
lesperienza analitica ci insegna il carattere originale del senso di colpa generato
dalla sua pratica. p. 826
196
Jacques Lacan
IL CORPO PARLANTE
137
p. 224
Nota italiana
Pensare con i piedi alla portata dellessere parlante fin dal primo vagito.
p. 203
p. 353
Radiofonia
Nessuno ignora il momento critico a partire dal quale datiamo, nelluomo,
lessere parlante: la sepoltura, cio il momento in cui di una specie si afferma
che, contrariamente a ogni altra, il corpo morto conserva ci che conferiva
carattere al vivente: corpo. Corpse resta, non diventa carogna, il corpo che la
parola abitava, che il linguaggio corpsificava. p. 405
197
Lo Stordito
Il rapporto dorgano del linguaggio con lessere parlante metafora. Si deve
supporre inoltre che sia stabitat a infliggere un colpo di reale a labitante, che sta
l come un parassita. p. 474
Belil dove si pu pensare che Carlo I, per quanto non della mia linea, mi sia
mancato, ma non di certo il tipo che abitava nella locanda accanto. Mi riferisco
a Coco, Bellocchio per forza di cose, ovvero allara tricolore che, pur senza
bisogno di esplorare il suo sesso, ha dovuto classificare come etero essendo,
come si dice, un essere parlante. p. 493
Postfazione al Seminrio XI
Al punto che mi sono detto che in questo modo lessere parlante pu sottrarsi
agli artifici dellinconscio, che non lo raggiungono, per il fatto di chiudervisi.
Caso limite da confermarmi. p. 503
Televisione
Non c inconscio che nellessere parlante. Negli altri, che non hanno essere se
non in quanto vengono nominati, bench simpongano dal reale, c un istinto,
ovvero il sapere implicato dalla loro sopravvivenza. Perlomeno cos per il
nostro pensiero, forse inadeguato in questo caso. p. 507
Di fatto, in quanto ogni significante, dal fonema alla frase, pu servire
come messaggio cifrato (personale, diceva la radio durante la guerra) che esso
si configura come oggetto, e si scopre che questo a far s che nel mondo, nel
mondo dellessere parlante, ci sia dellUno, cio dellelemento, lo del
greco. p. 511
o peggio
[] se il godimento sessuale si inietta. Infatti, se il godimento sessuale si
inietta cos lontano nelle relazioni di colui che trae essere dalla parola giacch
questo lessere parlante non forse perch egli non ha con il sesso in quanto
specifica un partner alcun rapporto quantificabile indicherei cos quello che la
scienza esige (e applica allanimale)? p. 549
198
Jacques Lacan
IL CORPO PARLANTE
Joyce il sintomo
LS.Ca.bello condizionato dal fatto che luomo vive dellessere (= che svuota
lessere) nella misura in cui ha il suo corpo: ce lha del resto solo a partire
da l. Ne discende la mia espressione di parlessere che si sostituir allICS di
Freud (si legga: inconscio): fatti in l che mi ci metto io, dunque. Per dire che
linconscio, quando Freud lo scopre (si scopre dun sol colpo, anche se occorre,
dopo linvenzione farne linventario), linconscio un sapere, in quanto
parlato, che costituisce LOM. Dato che la parola, ben inteso, si definisce come
lunico luogo in cui lessere abbia un senso. E il senso dellessere di presiedere
allavere, cosa che giustifica lo sproloquio epistemico. p. 558
Proprio per non perdere questo balzo del senso ho ora detto che bisogna
sostenere che luomo ha un corpo, ossia che parla con il suo corpo, detto
altrimenti che parlessere di natura. Sorto cos come testa dellarte, egli al
contempo si snatura, per cui prende come scopo, come scopo dellarte, il
naturale, quale ingenuamente se limmagina. p. 558
Via tracciata dai Frati mendicanti, che si affidano alla carit pubblica la quale
ha da pagare per il loro sostentamento. Resta nondimeno che LOM (scritto
L.O.M.) ha il suo corpo, corpo da rivestire, tra le varie cure. Il tentativo, senza
speranza, fatto dalla societ affinch LOM non abbia che un corpo si situa su
un altro versante: votato al fallimento, naturalmente, a rendere palese che se
nhaun, non ne ha nessuno altro, sebbene, a causa del suo parlessere, di qualche
altro disponga, senza per arrivare a farlo suo. p. 559
Che un uomo abbia accarezzato lidea di fare il giro di tale riserva e di dare
la formula generale dello sgabello: ecco quello che chiamo Joyce il Sintomo.
Questa formula, infatti, quelluomo non lha trovata, non avendone la minima
congettura. Eppure si era gi propagata dappertutto sotto la forma di quellICS
che io contrassegno come parlessere. p. 560
Se ci non avviene, ella resta sintomo chiamato isterico, da intendersi come
ultimo. Ossia che paradossalmente interessato solo da un altro sintomo: esso
si dispone dunque come penultimo, e per di pi non privilegio di una donna,
sebbene si comprenda bene, se si misura la sorte del LOM come parlessere, di
che cosa ella si sintomatizzi. p. 561
199
II /c. Seminari
Il Seminrio, Libro V, Le formazioni dellinconscio, Einaudi,
Torino 2004
La legge della madre , beninteso, il fatto che la madre un essere parlante, e
questo basta a legittimare il fatto che io dico la legge della madre. p. 191
[] bisogna che tutto ci che partecipa della manifestazione del desiderio
primario si installi su quella che Freud, dopo Fechner, chiama laltra scena.
Cosa necessaria alla soddisfazione delluomo in quanto, essendo un essere
parlante, le sue soddisfazioni devono passare per tramite della parola.
p. 367
Nellal di qua, che il campo della domanda, il puro e semplice Altro fa tutta
la legge della costituzione del soggetto, fosse anche semplicemente preso a
livello dellesistenza del suo corpo, per il fatto che la madre un essere parlante.
Il fatto che sia un essere parlante assolutamente essenziale, qualsiasi cosa ne
pensi Spitz. Non bastano le coccole o le cure allacqua di Colonia per costituire
un rapporto con la madre. Occorre che la madre parli al bambino, tutti lo
sanno. p. 404
200
Jacques Lacan
IL CORPO PARLANTE
p. 25
201
La verit con cui questi giovani esseri parlanti, nessuno escluso, devono
confrontarsi che c chi non ce lha, il fallo. p. 28
Potremmo dunque dire che, in quanto nel mondo, in quanto sotto il cielo,
ecco, il linguaggio a fare xing, natura. La natura infatti, almeno in Mengzi,
non una natura qualsiasi: si tratta della natura dellessere parlante, quella a
proposito di cui, in un altro passo, egli tiene a precisare che c una differenza
tra tale natura e la natura dellanimale, e la specifica con due termini che
vogliono proprio dire quello che vogliono dire: una differenza infinita, la quale
forse quella che viene definita qui. p. 52
Posto questo, che ha il vantaggio di farvi intravedere il mio obiettivo, il mio
disegno, riparto da quel punto, che dellordine della sorpresa, con cui si
segnala leffetto di regresso con il quale ho cercato di definire la giunzione della
verit con il sapere, e che ho enunciato nei seguenti termini: non c rapporto
sessuale nellessere parlante. p. 58
Il modello generale di questo rapporto tra maschile e femminile quello che
assilla da sempre, da molto tempo, lindividuazione da parte dellessere parlante
delle forze del mondo, quelle che si trovano tian xia, sotto il cielo. p. 59
La scrittura, da parte sua, non il linguaggio, la scrittura conferisce ossatura a
tutti i godimenti che si rivelano aprirsi allessere parlante tramite il discorso.
p. 139
202
Jacques Lacan
IL CORPO PARLANTE
p. 24
203
52
204
Jacques Lacan
IL CORPO PARLANTE
p. 114
205
p. 125
206
Jacques Lacan
IL CORPO PARLANTE
non ha uno statuto rispettabile, nel senso comune del termine, se non tramite
questo nodo. p. 36
Il godimento fallico si situa invece alla congiunzione del simbolico con il reale.
Questo nella misura in cui, nel soggetto che trova supporto nel parlessere, che
quello che io designo come linconscio, c il potere di congiungere la parola
con un certo godimento, il cosiddetto godimento fallico, che viene avvertito
come parassitario a causa della parola stessa, a causa del parlessere.Inscrivo
dunque qui il godimento fallico controbilanciando quello che il senso. il
luogo di ci che in coscienza viene designato dal parlessere come potere.
p. 53
Un nodo dunque si pu fare. per questo che ho scelto la via che unisce
le estremit in maniera elementare. Mi sembrava il modo pi didattico di
procedere vista la mentalit non c bisogno di dire di pi la senti-mentalit
propria del parlessere la mentalit in quanto la sente, ne sente il fardello e la
ment-alit in quanto mente, un fatto.
Che cos un fatto? proprio lui a farlo. Non c fatto se non per il fatto che il
parlessere lo dice. Non ci sono altri fatti se non quelli che il parlessere riconosce
come tali dicendoli. p. 62
Lamor proprio il principio dellimmaginazione. Il parlessere adora il proprio
corpo perch crede di averlo. In realt non ce lha, ma il suo corpo la sua sola
consistenza. p. 62
Questo vero per il corpo considerato come tale voglio dire adorato, poich
ladorazione il solo rapporto che abbia il parlessere con il proprio corpo solo
quando esso ne adora un altro, un altro corpo. La cosa sempre sospetta perch
comporta lo stesso disprezzo un disprezzo veritiero poich di verit si tratta.
p. 63
p. 97
207
si manifesta nel mondo. cos che lessere appare ovunque lEros della vita
trova il limite della sua tendenza unitiva. p. 85
208
Jacques Lacan
IL CORPO PARLANTE
p. 130
Sembra che nessuno si sia reso conto che la questione interamente a livello
della dimensione del godimento, vale a dire del rapporto dellessere parlante
con il suo corpo, dato che non c altra definizione possibile del godimento.
Nella specie animale chi gode del proprio corpo? E in che modo? Ne abbiamo
qualche traccia tra i nostri cugini, gli scimpanz, che si tolgono lun laltro i
parassiti con tutti i segni del pi vivo interesse. Da che cosa dipende il fatto
che nellessere parlante il rapporto con il godimento molto pi elaborato?
La psicoanalisi ha scoperto che dipende dal fatto che il godimento sessuale
emerge prima della maturit che porta lo stesso nome. La qual cosa sembra
sia sufficiente a rendere infantile tutto ci che concerne questa gamma,
indubbiamente corta, ma non senza variet, di godimenti qualificati perversi.
p. 131
p. 102
209
p. 105
Non verremo mai a capo del rapporto tra quei parlesseri che diciamo di sesso
maschile e quei parlesseri che diciamo di sesso femminile. p. 106
p. 29
Non quindi tanto sorprendente che al di fuori del parlessere non si abbia
nessuna prova del fatto che gli animali pensano eccetto alcune forme a cui li
supponiamo sensibili, in quanto vi rispondono in modo privilegiato. Ci che
non vediamo, che gli etologi, curiosamente, mettono tra parentesi (sapete che
gli etologi studiano gli usi e costumi degli animali) che non vi ragione per
immaginare anche noi che il mondo mondo, lo stesso, per tutti gli animali;
mentre abbiamo tante prove che bench lunit del nostro corpo ci costringa a
pensarlo come universo, esso evidentemente non mondo, ma immondo.
p. 33
210
Jacques Lacan
IL CORPO PARLANTE
211
Bibliospeaking
THE SPEAKING BODY
On the unconscious in the 21st Century
Editorial Collective:
Sigmund Freud
Aleksandra Wagner and Maria Cristina Aguirre
Jacques Lacan
David Ferraro (crits)
Samya Seth (The Seminars)
Ellyn Altman (My Teaching)
Journals:
[A] Almanac of Psychoanalysis: Publication of the G.I.E.P. (Group Israelienne de lEcole Europeenne).
[An] Analysis: Australian Center for Psychoanalysis.
[B] Bulletin of the NLS (New Lacanian School of Psychoanalysis).
[C/C] Culture/Clinic, Minneapolis: University of Minnesota Press, 2013.
[HB] HurlyBurly: The International Lacanian Journal of Psychoanalysis.
[LI] Lacanian Ink.
[PN] Psychoanalytical Notebooks: The London Society of the New Lacanian School.
214
Whats in a name?
That is what we ask ourselves in childhood
when we write the name that we are told is ours.
James Joyce
Bibliospeaking
In his 2014 guideline for the 10th Congress of the World Association of
Psychoanalysis, Jacques-Alain Miller proposed an engagement with a new word
for the Unconscious of the 21st Century. His proposal was that we take up
Lacans neologism parltre/ speaking-being as a compass to help us deal with
an other symbolic and an other real order.
This compilation follows the Bibliohablantes principles, especially regarding
the references in Sigmund Freuds work. We also adopted the Bibliohablantes
grouping of salient concepts for Jacques Lacan and Jacques-Alain Miller: parltre,
unconscious, speaking-body, sinthome and escabeau.
Given that the work of Jacques Lacan and Jacques-Alain Miller is only slowly
approaching standard English translation, we used only those translations
printed in books and journals. Whenever possible, we have included the date of
original presentation of the workin order to provoke more thinking about the
politics of translation and dissemination of ideas.
A tool and a teaser, the Bibliospeaking is far from complete. It invites the reader
to integrate a variety of concepts. We hope that it will be useful not only in
preparation for the Congress, but that it will serve anyone interested in clinical
and theoreotical research inspired by the lineage Sigmund Freud/ Jacques Lacan/
Jacques-Alain Miller.
215
Contents
1.
Sigmund Freud
I /a. Affect, Defense, Trauma
218
220
222
I /d. Correspondence
224
2.
Jacques Lacan
II /a. Parltre, SpeakingBeing
226
230
240
II /d. Sinthome
245
II /a.1 Seminars
II /a.2 Other publications
II /b.1 crits
II /b.2 Seminars
II /b.3 Other publications
II /c.1 crits
II /c.2 Seminars
II /c.3 Other publications
216
226
229
230
231
233
240
241
243
245
3.
JacquesAlain Miller
III /a. Parltre, SpeakingBeing
III /a.1 The Psychoanalytic Courses
III /a.2 Other publications
246
246
252
254
266
III /d Sinthome
277
282
254
263
266
273
277
280
282
283
217
1.
Sigmund Freud
I /a. Affect, Defense, Trauma
Extracts from Freuds Footnotes to His Translation of Charcots
Tuesday Lectures (1892 1894). [SE, I]
A trauma would have to be defined as an accretion of excitation in the nervous
system, which the latter has been unable to dispose of adequately by motor
reaction. p. 137
169
Considered psychologically, the paralysis of the arm consists in the fact that
the conception of the arm cannot enter into association with the other ideas
constituting the ego of which the subjects body forms an important part.
The lesion would therefore be the abolition of the associative accessibility of the
conception of the arm. The arm behaves as though it did not exist for the play of
associations. p. 170
218
We must presume rather that the psychical trauma or more precisely the
memory of the trauma acts like a foreign body which long after its entry must
continue to be regarded as an agent that is still at work. p. 6
But language serves as a substitute for action; by its help, an affect can be
abreacted almost as effectively. p. 8
It will now be understood how it is that the psychotherapeutic procedure
which we have described in these pages has a curative effect. It brings to an
end the operative force of the idea which was not abreacted in the first instance, by
allowing its strangulated affect to find a way out through speech []. p. 17
I showed from examples from ordinary life that a cathexis such as this of an
idea whose affect is unresolved always involves a certain amount of associative
inaccessibility and of incompatibility with new cathexes. p. 89
about the causes and circumstances of the first appearance of the pains.
p. 155
She repressed her erotic idea from consciousness and transformed the amount
of its affect into physical sensations of pain. p. 164
The motive was that of defence, the refusal on the part of the patients whole
ego to come to terms with this ideational group. The mechanism was that of
conversion: i.e. in place of the mental pains which she avoided, physical pains
made their appearance. p. 166
In these examples the mechanism of symbolization seems to be reduced to
secondary importance, as is no doubt the general rule. p. 179
219
220
Sigmund Freud
p. 94-95
Further, the formation of an ego ideal and sublimation are quite differently
related to the causation of neurosis. As we have learned, the formation of
an ideal heightens the demands of the ego and is the most powerful factor
favouring repression; sublimation is a way out, a way by which those demands
can be met without involving repression. p. 95
p. 121-122
221
remarks. To this may be added the fact that in such symptoms of schizophrenia
as are comparable with the substitutive formations of hysteria or obsessional
neurosis, the relation between the substitute and the repressed material
nevertheless displays peculiarities which would surprise us in these two forms of
neurosis. p. 197
222
Sigmund Freud
171
So, too, when it comes to describing primal repression, the mechanism just
discussed of withdrawal of preconscious cathexis would fail to meet the case;
for here we are dealing with an unconscious idea which has as yet received no
cathexis from the Pcs. and therefore cannot have that cathexis withdrawn from
it. p. 180-181
p. 90
223
224
Sigmund Freud
I /d. Correspondence
225
2.
Jacques Lacan
II /a. Parltre, SpeakingBeing
II /a.1 Seminars
[S. XI]
[] that is why the animal will never learn to speak. At least in this way.
Because, obviously, the animal is one step behind. The experiment may cause in
him all sorts of disorders, all sorts of disturbances, but, not yet being a speaking
creature, he is not called to put in question the desire of the experimenter, who,
indeed, if one interrogated him, would be hard put to reply. p. 237
[S. XVII]
Finally, we have always stressed that something defined as a loss emerges from
this trajectory. This is what the letter to be read as object a designates.
We have not left undesignated the point from which we extract this function
of the lost object. Its from Freuds discourse about the specific sense that
repetition has in the speaking being. Indeed, repetition is not about just any old
effect of memory in the biological sense. Repetition bears a certain relationship
to what is the limit of this knowledge, and which we call jouissance. p. 15
In effect, if jouissance is forbidden, then it is clear that it only comes into play
by chance, an initial contingency, an accident. The living being that ticks over
normally purrs along with pleasure. If jouissance is unusual, and if it is ratified
by having the sanction of the unary trait and repetition, which henceforth
institutes it as a markif this happens, it can only originate in a very minor
variation in the sense of jouissance. []
And this is the dimension in which work, knowledge at work, becomes
necessary, insofar as, whether it knows it or not, it initially stems from the
unary trait and, in its wake, from everything that can possibly be articulated
as signifier. This is the basis on which this dimension of jouissance is instituted,
226
Jacques Lacan
which is so ambiguous in the speaking being who can also theorize and make a
religion of living in apathy, and apathy is hedonism. p. 50
This knowledge is a means of jouissance. And, I repeat, when it is at work,
what it produces is entropy. This entropy, this point of loss, is the sole point,
the sole regular point at which we have access to the nature of jouissance. This
is what the effect the signifier has upon the fate of the speaking being translates
into, culminates in, and is motivated by. p. 50-51
This has little to do with his speaking. It has to do with structure, which gets
fitted out. The subject, who is called human, no doubt because he is only the
humus of language, has only to speechify himself to its fittings. p. 51
Spelling it out seems possible to me, namely on the basis of the psychoanalytic
discourse. In effect, from the perspective of this discourse, there is only one
affect, which is, namely, the product of the speaking beings capture in a
discourse, where this discourse determines its status as object. []
I mentioned that affect by which the speaking being of a discourse finds itself
determined as an object. It has to be said that this object is not nameable. If I
try to call it surplus jouissance, this is only a device of nomenclature.
p. 151
p. 152
What does experience indicate to us, in point of fact? That it is only when
this little a is substituted for woman that man desires her. That, inversely,
what a woman has to deal with, in so far as we are able to speak about this,
is this jouissance that is her own and is represented somewhere by a mans
omnipotence, which is precisely where man, when he speaks, when he speaks as
master, discovers that he is a failure (en dfaut).
This is where one has to start from in analytic experience what could be called
man, that is to say the male as speaking being, disappears, vanishes through
227
the very effect of the masters discourse spell it as you will through being
inscribed solely in castration, which, by this very fact, is properly to be defined
as being deprived of woman of woman in so far as she would be realized in a
suitably congruent signifier.
Being deprived of womanthis, expressed in terms of the failure (dfaut) of
discourse, is what castration means. It is indeed because this is not thinkable
that the speaking order institutes this desire, constituted as impossible, as an
intermediary and that makes the mother, in so far as she is prohibited, the
privileged feminine object. p. 154
To express myself in these large-scale, approximate terms, take the male
principle for example what effect does the incidence of discourse have on it?
It is that, as a speaking being, he is summoned to give an explanation of his
essence irony, ,inverted commas. It is very precisely and solely because of the
affect that this discourse effect subjects him to that is, in so far as he receives
this feminizing effect of the small a that he recognizes what makes him, that
he recognizes the cause of his desire. p. 160
[S. XX]
All the needs of speaking beings are contaminated by the fact of being
involved in an other satisfaction underline the last three words that those
needs may not live up to. p. 51
The gap inscribed in the very status of jouissance qua dit-mension of the
body, in the speaking being, is what reemerges with Freud and Im not
saying anything more than him through the test constituted by the existence
of speech. Where it speaks, it enjoys (L o a parle, a jouit). And that doesnt
mean that it knows anything because, as far as Ive heard, the unconscious has
revealed nothing to us about the physiology of the nervous system, the process
of getting a hardon, or early ejaculation. p. 114-115
The I is not a being, but rather something attributed to that which speaks.
That which speaks deals only with solitude, regarding the aspect of the
relationship I can only define by saying, as I have, that it cannot be written.
That solitude, as a break in knowledge, not only can be written but it is that
which is written par excellence, for it is that which leaves a trace of a break in
being.
That is what I said in a text, certainly not without its imperfections, that I
called Lituraterre. The cloud of language, I expressed myself metaphorically,
constitutes writing. Who knows whether the fact that we can read (lire) the
streams I saw over Siberia as the metaphorical trace of writing isnt linked (li
beware, lier (to link) and lire consist of the same letters to something that goes
228
Jacques Lacan
beyond the effect of rain, which animals have no chance of reading as such? It
seems rather to be linked to that form of idealism that I would like you to get
into your heads certainly not that professed by Berkeley, who lived at a time
when the subject had acquired its independence, not the idealism that holds
that everything we know is representation, but rather that idealism related to
the impossibility of inscribing the sexual relationship between two bodies of
different sexes. p. 120
I must nevertheless say what there is qua metalanguage, and in what respect
it coincides with the trace left by language. For this is where the subject
returns to the revelation of the correlate of language (langue), which is the
extra knowledge of being, and constitutes for him his slim chance of going to
the Other, to its being, about which I noted last time and this is the second
essential point that it wants to know nothing. It is a passion for ignorance.
That is why the other two passions are those that are called love which has
nothing to do with knowledge, despite philosophys absurd contentions and
hatred, which is what comes closest to being, that I call exsisting. Nothing
concentrates more hatred than that act of saying in which exsistence is
situated. p. 121
For every speaking being, the cause of its desire is, in terms of structure,
strictly equivalent, so to speak, to its bending, that is, to what I have called its
division as subject. p. 127
II /a.2 Other publications
229
from language that we get this crazy idea that there is being, on the other for
it is certain that we believe in it, we believe in it because of everything that
appears to make for substance. p. 14
230
Jacques Lacan
A symptom here is the signifier of a signified that has been repressed from the
subjects consciousness. A symbol written in the sand of the flesh and in the veil
of Maia, it partakes of language by the semantic ambiguity that I have already
highlighted in its constitution. p. 232
Speech is in fact a gift of language, and language is not immaterial. It is a
subtle body, but body it is. Words are caught up in all the body images that
captivate the subject; they may knock up the hysteric, be identified with the
object of Penisneid, represent the urinary flow of urethral ambition, or represent
the feces retained in avaricious jouissance. p. 248
On My Antecedents (1966), []
If Freud reminds us of the relationship between the ego and the perception
consciousness system, it is only to indicate that our reflective tradition we
would be wrong o think that it has had no social impact insofar as it has served
as a basis for political forms of personal status has tested its standards of truth
in this system.
But it is in order to call these standards of truth into question that Freud
links the ego, on the basis of a twofold reference, to ones own body that is
narcissism and to the complexity of the three orders of identification.
p. 54
II /b.2 Seminars
[S. XX]
The other satisfaction is, as you must realize, what is satisfied at the level of the
unconsciousinsofar as something is said there and is not said there, if it is true
that it is structured like a language.
Here I am coming back to something I have been referring to for some time,
namely, the jouissance on which that other satisfaction depends, the one that is
based on language. p. 51
231
[] The unconscious is not the fact that being thinks though that is
implied by what is said thereof in traditional science the unconscious is the
fact that being, by speaking, enjoys, and, I will add, wants to know nothing
more about it. I will add that that means know nothing about it at all.
p. 104-105
Writing is thus a trace in which an effect of language can be read (se lit).
p. 121
Enunciating that sentence, I ask you to refuse what I offer you, I could only
motivate it by the thats not it that I took up again last time.
Thats not it means that, in the desire of every demand, there is but the
request for object a, for the object that could satisfy jouissance. The latter
would then be the Lustbefriedigung presupposed in what is improperly called
the genital drive in psychoanalytic discourse, that drive in which the full,
inscribable relationship of the one with what remains irreducibly the Other
is supposedly inscribed. [] I have diversified into four causes, insofar as the
cause is constituted diversely, according to the Freudian discovery, on the basis
of the object of sucking, the object of excretion, the gaze, and the voice. It is as
substitutes for the Other that these objects are laid claim to and made into the
cause of desire. p. 126
That which is written what would that be in the end? The conditions of
jouissance. And that which is counted what would that be? The residues of
jouissance. Isnt it by joining that a-sexual up with what she has by way of
surplus jouissance being as she is, the Other, since she can only be said to be
Other that woman offers it to man in the guise of object a?
Man believes he creates he believes believes believes, he creates creates creates.
He creates creates creates woman. In reality, he puts her to work to the work
of the One. And it is in that respect that the Other the Other insofar as the
articulation of language, that is, the truth, is inscribed therein the Other
must be barred, barred on the basis of (de) what I earlier qualified as the Onemissing. That is what S(A) means. It is in that respect that we arrive at the
point of raising the question how to make the One into something that holds
up, that is, that is counted without being.
Mathematization alone reaches a real and it is in that respect that it is
compatible with our discourse, analytic discourse a real that has nothing to do
with what traditional knowledge has served as a basis for, which is not what the
latter believes it to be namely, reality but rather fantasy.
The real, I will say, is the mystery of the speaking body, the mystery of the
unconscious. p. 131
232
Jacques Lacan
p. 90
p. 114
5 [Manuductio, J.A.M.]
This still leaves the category of homme-sick animals, thereby called domestics
[dhommestiques], who for that reason are shaken, however briefly, by
unconscious, seismic tremors. p. 5
233
p. 5-6
234
Jacques Lacan
9 [Manuductio, J.A.M.]
No doubt their grammar is buttressed by writing, and it bears witness, for all
that, to a real, to a real which remains, as we know, an enigma as long as in
analysis the pseudo-sexual spring doesnt pop out: that real which, capable only
of lying to the partner, is marked as neurosis, perversion, or psychosis. []
What Freud discovers in the unconscious here Ive only been able to invite
you to take a look at his writings to see if I speak truly is something utterly
different from realizing that broadly speaking one can give a sexual meaning to
everything one knows, for the reason that knowing has always been open to the
famous metaphor (the side of meaning Jung exploited).
It is the real that permits the effective unknotting of what makes the symptom
hold together, namely a knot of signifiers. p. 10
I do not base this idea of discourse on the exsistence of the unconscious. It is
the unconscious that I locate through itit exsists only through a discourse.
[] The unconscious thereby exsists all the more in that since it is witnessed
clearly only in the discourse of the hysteric, whats to be found everywhere else
is just grafted onto it: yes, even, astonishing as it may seem, in the discourse of
the analyst, where what is made of it is culture. []
Lets say that it is the ideal worker, the one Marx made the flower of capitalist
economy in the hope of seeing him take over the discourse of the master;
which, in effect, is what happened, although in an unexpected form. There
are surprises in these matters of discourse; that is, indeed, the point of the
unconscious. p. 14
Only analytic discourse gives exsistence, to the unconscious, as Freudian.
p. 14 [Manuductio, J.A.M.]
So as to embody what the structure entails, namely allowing the subject, the
subject of the unconscious, to take him as the cause of the subjects own desire.
p. 15
I conclude that scientific discourse and the hysterics discourse have almost the
same structure, which explains our error, induced by Freud himself, in hoping
that one day there would be a thermodynamic able to provide within the
future of science the unconscious with its posthumous explanation. p. 19
235
I shall indicate from which end one could project a serious follow-up,
understood as serial, to what can be claimed by the unconscious in such an
effect [].
And if ever this weakness, as reject of the unconscious, ends in psychosis, there
follows the return to the real of that which is rejected, that is, language; it is the
manic excitation through which such a return becomes fatal. p. 22
Affect, therefore, befalls a body whose essence it is said is to dwell in language
I am borrowing plumage which sells better than my own affect, I repeat,
befalls it on account of its not finding dwelling-room, at least not to its taste.
This we call moroseness, or equally, moodiness. Is this a sin, a grain of madness,
or a true touch of the real? p. 23-24
Why couldnt the family, society itself, be creations built from repression?
Theyre nothing less. That, however, may be because the unconscious exsists, is
motivated by the structure, that is, by language [].
Now this analytic discourse implies a promise: to promote a novelty. And that,
awesomely enough, into the field from which the unconscious is produced,
since its finesses [impasses] among other situations to be sure, but it is still the
main one come into play in the game of love. p. 28
This contains an explication, an unfolding of what the name only dimly pins
down. Namely: that through the transference the subject is attributed to the
knowledge that gives him his consistency as subject of the unconscious, and it
is that which is transferred onto the analyst, namely, this knowledge inasmuch
as it does not think, or calculate, or judge, but carries with it nonetheless the
work-effect. p. 29
My discourse doesnt allow the question of what one is able to know, since it
begins by presupposing this as the subject of the unconscious. p. 36
Whats at stake now is what we can escape with the help of the real-of-thestructure: what in language is not a number [chiffre], but a sign to decipher
[dechiffrer] [].
The subject of the unconscious, on the contrary, gears into the body. p.
37
But how could a better fit be found for it than this object Ive mentioned, if
it be the very product of this matheme whose site is related to the structure, as
long as the latter be language [lengage], the language pawned [len-gage] to the
mute by the unconscious? []
This requires only that somewhere the sexual relation cease not being written,
that contingency be established (so to speak), so as to make headway on
236
Jacques Lacan
p. 12
237
p. 11
12
How can one sustain a hypothesis such as that of the unconscious, unless one
sees that it is the manner in which the subject, if indeed there is such a thing as
a subject that is not divided, is impregnated, as it were, by language? p. 13
In those times philosophy was a way of life a way of life concerning which
it could be perceived, well before Freud, that language, this language that has
absolutely no theoretical existence, always intervenes in the form of what I
call using a word that I have wanted to make as close as possible to the word
lallation, babblinglalangue, llanguage.
[] It is absolutely certain that it is in the way in which llanguage has
been spoken and also heard as such, in its particularity, that something will
subsequently emerge in dreams, in all sorts of mistakes, in all manners of
speaking. It is in this moterialism, if you will allow me to use this word for the
first time, that the unconscious takes hold. p. 14
238
Jacques Lacan
It is not for nothing that man is happy with one, or even several, only. It is
because he doesnt desire the others. Why does he have no desire for the others?
Because they are not consonant, if I can put it like this, with his unconscious.
p. 17
p. 23
239
240
Jacques Lacan
On My Antecedents (1966), []
If Freud reminds us of the relationship between the ego and the perceptionconsciousness system, it is only to indicate that our reflective tradition we
would be wrong to think that it has had no social impact insofar as it has
served as a basis for political forms of personal status has tested its standards of
truth in this system.
But it is in order to call these standards of truth into question that Freud
links the ego, on the basis of a twofold reference, to ones own body that is
narcissism and to the complexity of the three orders of identification.
p. 54
II /c.2 Seminars
[S. XI]
Nevertheless, when articulated in this way, this experiment is interesting,
indeed is essential, in enabling us to situate our conception of the psychosomatic effect. I will go so far as to formulate that, when there is no interval
between S1 and S2, when the first dyad of signifiers become solidified,
holophrased, we have the model for a whole series of cases even though, in
each case, the subject does not occupy the same place. p. 237
[S. XVII]
This is the hollow, the gap that no doubt a number of objects initially come
and fill objects that, in some way, are adapted in advance, designed to be used
as stoppers. This is no doubt where a classical analytic practice stops, with its
emphasis upon these various terms, oral, anal, scopic, not to mention vocal.
These are various names by which we can designate, as an object, the a but
the a, as such, is strictly speaking what follows from the fact that, at its origin,
knowledge is reduced to an articulation of signifiers. p. 50
241
What object is it that results from this effect of a certain discourse? We know
nothing about this object, except that it is the cause of desire, that is to say that
strictly speaking it manifests itself as want-to-be. There is therefore no being
that is thereby determined. p. 151
[S. XX]
Analysis presumes that desire is inscribed on the basis of corporal
contingency. p. 93
An opening, by which it is the world that makes us into its partner, is created
thereby. It is the speaking body insofar as it can only manage to reproduce
thanks to a misunderstanding regarding its jouissance. That is to say that it
only reproduces thanks to missing what it wants to say, for what it wants to say
(veut dire) namely, as French clearly states, its meaning (sens)-is its effective
jouissance. And it is by missing that jouissance that it reproduces in other
words, by fucking. p. 120-121
Its only speaking bodies, as I said, that come up with an idea of the world
as such. The world, the world of being, full of knowledge, is but a dream, a
dream of the body insofar as it speaks, for theres no such thing as a knowing
subject (il ny a pas de sujet connaissant). There are subjects who give themselves
correlates in object a, correlates of enjoying speech qua jouissance of speech
(parole jouissante en tant que jouissance de parole). p. 126-127
242
Jacques Lacan
his body, he said that he was divested of the whole affair as a fruit is divested of
its soft ripe peel. p. 103-104
II /c.3 Other publications
243
perceive them, have something to do with sex. Freud used to say that, for the
speaking animal called Man, sex is without remedy and without hope. One of
the analysts tasks is to find, in the patients speech, the knot between anxiety
and sex, that great unknown. p. 21
244
Jacques Lacan
II /d. Sinthome
II /d.1 Other publications
245
3.
JacquesAlain Miller
III /a. Parltre, SpeakingBeing
III /a.1 The Psychoanalytic Courses
p. 11
The subject, as such, is specially disjoined from the body. Lacan introduces
it, and then deals with it as a correlation, first vis--vis parole, and then as pure
correlation of the signifier. You may say that is what makes the difference with
the speaking being. If with Lacan the subject becomes the speaking being, this
is due to the agency fundamentally anchored in the body. p. 12
[In] Seminar XX, jouissance and the subject are not cogitated under relational
auspices, and that for a very simple reason, namely Lacan gave up on the
subject. He forgoes the subject in order to invent a category, and this is the
speaking-being. Here subject and jouissance are thought together under the
auspices of a new entity: a body affected by the signifier, a body that is moved,
aroused by the unconscious.
[] Yet, cautiously too, he wavers all previously familiar categories so that
parltre could, might, substitute for the very word unconscious. p. 14
p. 12
246
247
248
p. 24
249
truth, and the beginning of the Seminar is taken up with the confrontation of
the unpronounceable I with the inconsistent Other. p. 16-17
It is believed that this is an attribute that particularizes man, but not only man
can efface traces, animals do it equally. What distinguishes him is: man is the
animal who can read his trace and transfer it where it didnt exist before. The
causes are very elevated functions. We have here in some way the neologism of
the speakingbeing (parltre) in genesis when it is a matter of the animal who
speaks, which Lacan will need to use later. p. 60
p. 115
Lacan poses at this moment a question and responds to it, no doubt a little
quickly, that a sujetsuppos, a hupokaimnon, is what is satisfied by the drive.
We already know in advance that the barred subject is too flimsy to be able to
be what is satisfied by drive jouissance; being articulated in a chain, it cannot
be made to support this function. Lacan will speak later, much later, of the
parltre. p. 124
p. 63-64
In the same fashion, the negation of the primacy of the Other brings
the absence of the sexual relationship into the order. There is no sexual
250
relationship between Others. Here also is the value of the term solitude that
I have emphasized. And if there is sexual relationship, when there is sexual
relationship, it can only be in relationship to an internal alterity to the structure
of the parltre. We owe the famous opposition between the symptom and
devastation to this: the woman causes sinthome, the man makes devastation.
This is how Lacan saves the sexual relationship, by indexing it to an alterity that
is internal to the structure of the parltre. This is why he invents a geometry
of sexual relationship, completely different from the concentric space of the
imaginary. He invents the geometry of sexual relationship as rather that of
the returned glove from the special use that Joyce felt about his wife in this
regard: she fits me like a glove. Lacan then formulates that everything that
subsists in the sexual relationship in the solitude of the parltre is the geometry
of the returned glove, that is to say, what contradicts, what is not on the
order of the instantaneous concentric space of vision. Hysterization is there to
function as aid, to the extent to which Lacan defines the hysteric as the final
perceptible reality of what there is of sexual relationship. While in the practice
of psychoanalysis ordered by the symbolic, the absence of sexual relationship
causes scandal, and Lacan must explain himself with himself: in Ltourdit for
example, he is absolutely not the same as in Le sinthome. It is rather a matter
of knowing in what precarious condition the sexual relationship is established,
and it is on condition that it is comfortable with an alterity internal to the
tripartite or quadripartite structure of the parltre. It is stripped. p. 69-70
251
252
on lalangue. The term signifier fails to grasp what is at stake since it is designed
to grasp the effect of the signified, and it struggles to account for the jouissance
produced. From then on, interpretation will never again be what it used to be.
The age of interpretation, the age in which Freud turned the universal discourse
upside down by means of interpretation, is over. p. 6
253
254
German Es, is of the signifier, says Lacan, which is already there in the real,
some misunderstood signifier. p. 17
We see why it is a problematic reference: on the one hand, it is a kind of
deduction made from the unconscious, it is the unconscious itself which
appears as a response made to the real at the level of the semblant, a response
to the hole in the real, a response which has to do with the vain effort to make
the absence of sexual programming signify at the level of the realit appears as a
deduction made from the unconscious, and maybe even as an invention.
p. 26
p. 28
255
23
And that is how he accounts for the phenomenon, for affinities between the
position of the analyst and the closure of the unconscious. To be the cause of
desire of the analysand, the ideal of the analyst is to close himself off to his own
unconscious, which is precisely what is hidden behind that which grants unity
to what is called orthodox psychoanalysis: the countertransference which
invites the analyst to take as ideal their being as subject of the unconscious,
while the position of the analyst, according to Lacan, is inverse and
complementary to the analysand position.
The desire of the analyst as a desire to obtain the absolute difference I take
Lacans definition is not a desire of knowing. p. 25-26
We repeat these days that the symptom is real, that there is a real coming
from the symptom, but this real is first of all imaginary lets stop here it is a
signification. There are registers where it is perceived especially in everything
relative to the complaint about jouissance, complaints relative to the masculine
impotence, where the dependence is confirmed with respect to womens
sayings. As for the feminine relationship with the orgasm, this finds itself
deeply marked by phenomena of belief and a subjective modality subject
to variations, which, if one believes in the real of the symptom at this level,
sometimes surprises because of its flexibility. The first statute of the symptom
is imaginary, and it is in analysis where its symbolic statute moves to the first
plane, until a reduction permits saying that it reaches the symptom as real.
p. 28
256
27
You must notice the striking transformation that Lacan performs on the
theory of drives allegedly grounded on biology. When we say drive we are not
taking into account, in spite of Freuds repeated warnings, the dualism of the
drives: Lacans perspective outclasses the dualism of the drives. Lacan takes great
pains to extract the drive as such from what Freud accepted under the form of
this dualism. p. 28
The Symptom and the Body Event (1999), trans. B. P. Fulks [LI
19, 2001]
Ah! Another couple, the real and truth. The real mocks truth, and in regard
to the real it makes sense to say that variable truth is only a semblance. The
correlate of the real is not truth but certitude, which is, if one wishes, a truth
that does not change. We arrive at certitude of the real only by the signifier as
knowledge, and not as truth. As for truth, it is not eternal except as given by a
God who would only want the good. p. 14
Here we have on the one hand the logic of the signifier with its dead subject,
and on the other the palpitating individual, affected by his unconscious.
Because of these two sides Lacan introduces his hypothesis, knowing that the
subject of the signifier and the individual or affected body are one and the
same: My hypothesis is that the individual who is affected by the unconscious
is the same individual who constitutes what I call the subject of a signifier.
This implies that the signifier not only has the effect of signifying, but also the
effect of affect in a body. We have to give the term affect all of its generality.
Its what comes to disturb, to make a trace in the body. The effect of affect also
includes the effect of the symptom, the effect of jouissance, and even the effect
of subject, but the effect of subject situated in a body, not as the pure effect of
logic. When its a durable effect, a permanent effect, one can justifiably speak of
traces. p. 25
p. 6
257
p. 18
It is to make the distinction between the real, properly stated, and meaning
that we find something like lalangue. How did Lacan invent lalangue,
distinguished from language? He raised his concept of language and structure a
notch to the level of the futility of meaning. He said: In the end, this language
with its structure is a construction, a lucubration of knowledge which is
established above the real. p. 25
258
259
Two terms correspond to these modes of writing. First, the signifier, writing
which is there in order to signify, in order to have the effect of signified; and
second, properly speaking but very hard to speak of it properly the letter.
p. 30
The signifier and the letter, that makes two, are obscured, when the letter
serves to write speech [] but this making two between the letter and the
signifier cannot be misunderstood when the letter spreads out, twists, as in
types of knots. Lacans knots are a writing, writing suitable for the sinthome.
p. 33
260
We still do not have here the premises of this antinomy between the drive and
sex on which he will begin his Seminar Encore. Lacan preserves here the notion
that the sexual is still on the horizon of the drive. p. 124-125
The Other Side of Lacan (2007), trans. B. P. Fulks [LI 32, 2008]
The term real unconscious has not held in Lacans teaching, the Freudian
mark being too powerful on the term unconscious to be able to characterize
it as real. The unconscious as Freudian is an unconscious that has meaning and
that is interpreted, while the meaning and interpretation are extinguished in
the term real. That is whyI supposeLacan was at an impasse with the real
unconscious. Then, the following year, he tried to propose something that goes
further than the unconscious. He did not name this something, for which we
keep the pseudonym of real unconscious. It is the real, such as in labyrinths,
vortices, the complications presented in the form of a quest in analysis.
p. 61-62
Thus also the notation that, for Freud, the relationships of the symbolic and
the real are very ambiguous, and the question raised when Lacan supposes that
the unconscious is real. We are close here to the famous phrase of Lesp dun
laps. How do we know if the unconscious is real or imaginary? [] It presents
an ambiguity between the two. We thus see the impeccable ordering of the
three get complicated with ambiguities and equivocations, to the point that
Lacan says that for the most part, real, imaginary and symbolic pass from one
to the other, merge, and that the absolute distinction we theorize and introduce
is only the effect of the ordering they are subjected to. This is a mental,
conceptual fabrication. p. 65
From the Neurone to the Knot (2008), trans. A. Price [PN 22,
2011]
[ ] there is no sexual causality. He [Lacan] said rapport, relation [] to say
that there is no causality and there is no law of relation between the sexes.
He thought that he was thereby pitting the real proper to psychoanalysis, in the
shape of a real that would not contain a knowledge and that would carry the
knowledge of the unconscious, against the real of science which does contain
knowledge. But it would specifically carry the absence of law, it would precisely
261
carry the hole of this knowledge. There is no sexual relation is the notion of an
absence of law. Sexual law cannot be written. p. 119
What could be considered here as an impotence of the analytic discourse to
formulate the sexual relation is treated by Lacan as an impossibility. Analysis
becomes the very locus at which the unconscious attests to this real, a real, if
you will, without knowledge.
In what measure is there a matheme of the real? We are forced to say that it
is a real without matheme [] Ultimately he [Lacan] invents a real without
matheme, or, he makes the sexual relation a real without matheme []
When Lacan formulated, in his last written text, that the unconscious is
real, he meant that the unconscious is not imaginary [] He means that the
unconscious is not symbolic [] He means that the unconscious is at the level
of the lawless, and that it doesnt even represent the return of truth in the field
of science, because truth, compared to this real, is but a mirage. p. 120
262
To the extent that Lacan was able to say that, in the human species, the letter
is analogous to the germ, that in order for the germ to be transmitted through
the generations, a certain type of signifier which Lacan called the letter in
order to stress the materiality of this signifier must be transmitted. p. 31
Lacans knots are knots of sens-joui. It is this unit that lies at the heart of the
triplicity placed at the forefront of this entire last teaching. There are three
dimensions, there are three threads of string; three thus seems to dominate this
reflection, whereas its invisible foundation is the one of the coalescence of the
sens-joui. The signifier itself is altered by this. When Lacan shows lalangue as the
foundation of language, when he isolates it beneath the artificial constructions
of language, he distinguishes in the same way the signifier from the letter
which means that, in both cases he moves along the lines of what I will call,
for lack of a better word, materiality as is evidenced by the handling of the
Borromean knots. p. 35
This leads to a status of the signifier prior to the structure of language, which
can be called prelinguistic, if linguistics starts when signification effects are
taken into account. It was along these lines that Lacan invented lalangue,
woven with signifiers but prior to language. The structure of language appears
as derived with respect to lalangue. p. 56
263
p. 8
264
The Analytic Session (2000), trans. V. Voruz and B. Wolf [PN 10,
2003]
What does Lacan demonstrate? He demonstrates that speaking generates the
Other as a locus. Speaking supposes a position of speech. Speaking always poses
itself as truth and, in posing itself as truth, speech moves away from itself and
towards another locus, the locus of the Other, which is at the same time the
locus of its address and the locus of its inscription. []
The function of language is deducted from the field of language, and this field
has the value of locus of the Other. It is a locus that is materialised by writing
in so far as it requires a surface for inscription whereas, conversely, the address
of speech fades away in writinghence the delocalisation of address it entails.
p. 22
265
266
22
The Symptom and the Body Event (1999), trans. B. P. Fulks [LI
19, 2001]
Until Freudbecause we have read Lacantruth did not speak. One spoke of
it, and one could imagine speaking truly. Really one could not speak without
understanding I speak the truth. This is true even for he who says, I lie. Thus
the paradoxes of logic.
After Freud, truth itself began to speak in the speaking body, to speak in the
word and in the body. And since truth began to speak for itself, to speak in
the stutterings of speech (the lapsus), as in the exploits of speech (witticism),
as in the slips of the body (parapraxis), the nave I speak the truth ceded its
until then immovable place. It is because I dont tell the truth that I need to be
interpreted. Someone must design in my inevitably wellintentioned lie, in its
misunderstanding, in its mistake, the moment, the instant in which the truth
shines, is made clear. p. 13
Psychoanalysis could begin because it was interested in hysteria, and what
characterizes hysteria is what we find in the body sick of truth. Freud expressed
it in terms of repression and the return of the repressed. The hysterical body
refuses the dictates of the master signifier. It parades itself in pieces, in some
way separated from its algorithms, from the knowledge inscribed in its
substance. Curiously, Freud called this phenomenon somatic complaisance,
while Lacan calls it refusal of body. It is a double refusal, both of and by the
hysterical body. This means first that the body refuses to obey the soul, natural
knowledge. It refuses to serve the ends of its selfconservation. Second, the
subject of the body refuses the body of the Other. Thus the sexual relation
becomes problematic: the subject refuses the body in its body, that is to say
the infant, reproduction (the hysterical body tends to be confused about the
reproduction of life), and she refuses her own body, a refusal connoted by the
affect of disgust which we recognize in the clinic. p. 16
The symptom as body event is connected to having a body and underlines
the fact that man, as a generic term, is characterized among the animal species
by having a body. Lacan mentions it in his style, LOM cahun corps et nanna
Kun.
[] From the fact that he has a body, man also has symptoms he cannot at
once identify with. In the lack of identification it is precisely the dysfunctional
causing the relief of the symptom to stand out. You cannot identify yourself,
except through psychoanalysis, in which one of the issues, when everything is
subtracted, is to identify with the remaining symptom. The assumption is that
267
in order to have symptoms, one must have a body, one must not be a body; and
that, in order to identify with the symptom, one must have a psychoanalyst.
The use of language is proof that there are many resources in having. The
symptom in its natural state, the symptom not denaturalized by analysis, is
what shows that one cannot identify man with his body. p. 21-22
Perhaps we should scrutinize, vary, specify on the body event definition. The
expression is a condensation. In fact, its always a matter of events of discourse
which leave traces in the body. And these traces disturb the body. They make
a symptom, but only if the subject in question is able to read these traces, to
decipher them. They have a tendency to lead finally to what the subject can
manage to retrieve from the events the symptoms trace. p. 22
In traumatism in the Lacanian sense, the core of the traumatic event is not
attributable to an accident. Or it is, but the possibility itself of the accident
which leaves traces of affect in the full sense Ive given, the possibility itself
of the contingent accident, which is always necessarily produced, opens the
incidence of language on the speaking being, and precisely on the body. The
essential attachment is the tracing of language on the body. The principal of
the fundamental event, tracer of affect, is not seduction, not the menace of
castration, not the loss of love, not the observation of parental coitus, not
Oedipus, but the relation to language.
Lacan will condense this, perhaps in an excessively logical way, the signifier is
the cause of jouissance; but that is written in the notion of the fundamental
body event which is the incidence of language. Thus he refers to Joyces
Finnegans Wake, the totally indecipherable account of Joyces infantile
memories. p. 27
If we take the categories Ive presented from the beginning, the Lacanian
event, in the sense of trauma, that leaves traces in each one is the sexual non
relation. Lacan states that the trace left in each one is not as subject but as
speaker. It leaves symptoms and affects as traces in the body. Lacan defines the
encounter of love as the encounter with everything that marks the trace of exile
of the sexual in a body. That is to say, the traces in the body of what is most
intolerable. Quoting Freud, the internal end of drive is only the modifications, felt
as satisfaction of the body itself. p. 33-34
Is the signifier matter? Is the signifier properly speaking material? An
ambiguity persists in the measure in which we only apprehend it as a form
which materializes. But the signifier as such, that is to say as order, is pure
formalism. This is the point that Lacan makes in his writing Lituraterre. He
speaks of the signifier as matter in suspension, and he pictures it as clouds
displaced by the wind, but which are susceptible to precipitate in water, and
268
this water is susceptible to having material effects on the soil, on the ground.
In this imagery, it is the material character of the signifier or lack of it that is in
question. Lacans final response made the signifier and its semblance equivalent;
that is, he accented the formal character of the signifier, its logical character,
wielded and traced with small signs, occasions for the signifier to materialize.
It materializes in that which supports the signifier. It is thus that one can
understand that the signifier can borrow its matter from sound, but also from
the body. This is what one valorizes in the hysterical symptom, that the signifier
is susceptible to materializing in the body. p. 41-42
This is not the only structure in play in the rapport of the body and the
signifier. There is a second structure which is distinguished from the structure
of elevation, which is what Lacan studies, examines, introduces correlatively
after his last teaching. The second structure, which one could call embodiment,
is in some way the reverse of signifiantisation. It is rather the signifier entering
the body. p. 43-44
Its a completely different structure from the first. The first is elevation,
sublimation of the thing toward the signifier. Embodiment is, on the contrary,
the signifier understood as affecting the body of the speaking being, and the
signifier becoming body, fragmenting the jouissance of the body and causing
excess pleasure to gush forth, cutting up the body, but only to make jouissance
flow, the excess pleasure which is virtual. p. 44
269
30
p. 25
The Freudian list of drives includes already, but not clearly, the scopic object
and the vocal object. [] Lacan gives us a definition which is based on and
takes its value from the fact that we admit that this hole in the Other has the
structure of the objet a and that it is going to capture jouissance in this form.
p. 26
270
p. 18
One finds this problematic again with the drive, in as much as it designates to
itself alone the conjunction of logic and of corporality. The enigma bears rather
on this: how has jouissance on the edge managed to be called the equivalence
of sexual jouissance? We have here a problematic that is going to occupy
Lacan until it unfolds in the Seminar Encore. This is the mystery that joins the
jouissance classically called autoerotic of the body itself with the jouissance that
attaches itself to the relation with the sexual partner: there is, on the one hand,
the jouissance of the body itself, that one puts in quotations, in suspension,
which is even on occasion vilified as autoerotic jouissance, and which is attached
271
to the different orifices of the body itself, and the jouissance that attaches itself
to the relation with the sexual partner. p. 32-33
272
From the Neurone to the Knot (2008), trans. A. Price [PN 22,
2011]
For Lacan, in his most classic period, before he took it apart, the material
basis was the structure of language, the one for which he thought he could
demonstrate that it sustains the symptom in the psychoanalytic sense, where
ultimately the symptom turns out to be related to a signifying structure that
determines it. p. 117
The very term subject which Lacan brought into psychoanalysis, if considered
in a reflection from the standpoint of cognitivism, has this value of breaking
the relationship of lining between what is psychical and what is organic. This
is why Lacan was able to say that he accepted the Aristotelian definition of the
soul as the bodys form, and in a certain way the mirrorstage is a genesis of the
soul in the Aristotelian sense. It is the paradigm illustration the emergence of
the soul. []
The subject involved in Lacan is not the psychical subject, in the same way
that the knowledge involved in the unconscious has nothing to do with the
knowledge as it is brought into function in cognitivism, as information,
which is the object of memory storage, the object of learning, or the object of
pedagogy. [] the knowledge involved in the unconscious, as Lacan would
say, is housed elsewhere. It is housed in discourse, in a discourse where the
unconscious is interrogated through the mode of deciphering []
One can sense that even though Freud borrowed from biology, it is not of
course on the basis of biology that the death drive can be isolated. This can
only be done as a function of discourse, i.e., in the guise of the function of
repetition. This does not imply in the least a negation of the real of the body.
[] it implieswidening one of Lacans propositionsthat the integrations
are always fragmented. Lacan said as much of the body image. Even the access
to the total form of the body does not cancel out the initial fragmentary
relation to the body p. 118
III /c.2 Other publications
273
p. 258
The idea that the function of language determines the speaking being is a
constant thesis of Lacans. What is being added here is that he has to find the
function of the languageorgan. Each speaking being finds himself inhabiting
languageyou just have to think of the world of speech and writing that
supports the arrival of a newbornbut language is not merely an envelope. It
is also as though one were grafting this outofbody organ onto the speaking
being, and for each speaking being there arises the question of finding the
function of the language-organ, finding what to do with it.
p. 258-259
274
The Other Without Other (2013), trans. Ph. Dravers [HB 10,
2013]
These new gadgets and all these apparatuses that occupy us are in fact, in a
properly Lacanian sense, objects of sublimation. They are objects that are added
275
p. 137
276
130
An interpretation is an act of saying that targets the speaking body and does
so in order to produce an event, in order to provoke a gut-reaction, said Lacan.
This is something that cant be anticipated, but which is verified retroactively,
for the jouissance-effect is incalculable. [] When one analyses the
unconscious, the meaning of interpretation is the truth. When one analyses the
speaking body, the meaning of interpretation is jouissance. This displacement
from truth to jouissance set the measure of what analytic practice is becoming
in the era of the parltre. p. 132
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III /d.1 The Psychoanalytic Courses
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eye, the same eye that turned the body (and precisely by means of abstraction)
into a sphere, the sphere being good form par excellence. Here, the eye is
led to a different abstraction, the abstraction of these three rings of string so
curiously tied together, inseparably, which are said to make of man a trinitarian
composite of symbolic, imaginary and real, if indeed this could hold firm on
its own. This is what Lacan sometimes says, but he also says that it requires
the symptom as well. And then in the end he says that it always requires the
symptom, i.e. an invention so that this will hold together. p. 95
What is the difference between the sinthome and the symptom? The
sinthome designates precisely that which in the symptom is resistant to the
unconscious, that which in the symptom does not represent the subject, that
which in symptom does not lend itself to any meaning-effect that would yield a
revelation. p. 113
Neurotics expect to be liberated from their symptom, precisely because they
dont manage to turn into a sinthome. p. 116
What gives us a sense if lalangue? This is what I should like to get to, to the
unreadable, to the point at which one does not know what is meant. It is
on this condition that one may have the sense of a juissance specific to the
sinthome that excludes meaning. p. 117
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what one calls the unconscious. In effect, in analysis, one is given the means
to interpret jouissance in terms of the signifier [] to make jouissance pass
to accountability. This works [] in theory with the dream, the lapse, the act
manqu, with all the formations of the unconscious. There the it is written
passes to the it speaks, because the it speaks is written behind the it is
written. It works also with the symptom, but only in the extent that one does
not take it for an it speaks. p. 36-37
It is only when one has recuperated [] on one side the symptom [] which
is truth, that the definition of the sinthome [] resounds: The Symptom is an
event of the body. [] One can even say, in order to be reassured, that where
jouissance was, the signifier must arrive, and that where the event of the body
was, the effect of truth must arrive. p. 37-38
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of language. In the passage to the reverse, the sinthome takes the place of the
fantasm. Which means that the fundamental relation to jouissance is no longer
enclosed in the inertia and condensation of the fantasm, which must be crossed
by a dynamics. It is in the sinthome, not as condensation but as functioning,
that the symbolic, the imaginary, and the real are driven, involved and bound.
p. 61
What takes then the place of the crossing of the nonexistent fantasm? The
semblantization of sense, the reduction of truthwhich cannot be discovered
to lying truth. If the pass does not take place in relation to the fantasm but
in relation to the sinthome, it is not the revelation of a truth. The pass is the
revelation that truth lies, that sense is a semblance. p. 62-63
This pass of the sinthome also amounts to the eternal return of its singularity in
jouissance. p. 63
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In the clinic, it is very useful to be there with neurosis and psychosis, and
perversion in a cornerwhich doesnt allow one to do very much. The idea that
what holds a subject together is a combination, an articulation, between a set of
semblants and a surplus enjoyment allows for a greater flexibility. That is finally
what Lacan called the sinthome. p. 20
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282
p. 38-39
p. 127
What is it that foments the escabeau? It is the parltre from its angle of the
jouissance of speech. It is this jouissance of speech that gives rise to the grand
ideals of the Good, the True and the Beautiful. The sinthome, on the other
hand, as the parltres sinthome, holds to the body of the parltre. The symptom
arises from the mark that speech hollows out when it takes the figure of saying
and it forms an event in the body. The escabeau stands on the side of the
jouissance of speech that includes meaning. On the other hand, the specific
jouissance of the sinthome excludes meaning. p. 127-128
Joyce turned the symptom itselfin so far as it lies outside meaning, in so
far as it is unintelligibleinto the escabeau of his art. [] Joyce, Schoenberg
and Duchamp are creators of escabeaus that are designed to make art with the
symptom, with the opaque jouissance of the symptom. We would be hard
pushed to judge the nature of the escabeausymptom according to the clinic.
Rather, we should let it be an example to us. [] To do an analysis is to
practice the castration of the escabeau in order to bring to light the opaque
jouissance of the symptom, but to do the Pass is to play on the symptom that
has been uncluttered so as to turn it into an escabeau, to the applause of the
analytic group. [] To be frank, I invented a public monstration of the Passes
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because I knew, I thought, and I believed, that this was the very essence of
the Pass. The escabeaus are there to produce beauty, because beauty is the last
defense against the real. p. 128
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