Freud and Lacan | ALTHUSSER

| sábado, 31 de outubro de 2009
Friends have correctly criticized me for discussing Lacan
in three lines.1 This was too much for what I was saying
about him, and too little for the conclusions that I drew
from him. They have asked me for a few words to justify
both the allusion and its object. Here they are - a few words,
where a book is needed.










Lenin and Philosophy
and other essays
TRANSLATED FROM THE FRENCH
BY BEN BREWSTER
First published, 1971
© NLB 1971
Second edition, 1977
NLB, 7 Carlisle Street, London wi
Typeset in Monotype Ehrhardt
and printed by
Unwin Brothers Limited, The Gresham Press,
Old Woking, Surrey
Designed by Gerald Cinamon
SEN 902308 89 O


Friends have correctly criticized me for discussing Lacan
in three lines.1 This was too much for what I was saying
about him, and too little for the conclusions that I drew
from him. They have asked me for a few words to justify
both the allusion and its object. Here they are - a few words,
where a book is needed.
In the history of Western Reason, every care, foresight,
precaution and warning has been devoted to births. Prenatal
therapy is institutional. When a young science is born,
the family circle is always ready for astonishment, jubilation
and baptism. For a long time, every child, even the foundling,
has been reputed the son of a father, and when it is a
prodigy, the fathers would fight at the gate if it were not
for the mother and the respect due to her. In our crowded
world, a place is allocated for birth, a place is even allocated
for the prediction of a birth: 'prospective'.
To my knowledge, the nineteenth century saw the birth
of two or three children that were not expected: Marx,
Nietzsche and Freud. 'Natural' children, in the sense that
nature offends customs, principles, morality and good
breeding: nature is the rule violated, the unmarried mother,
hence the absence of a legal father. Western Reason makes a
fatherless child pay heavily. Marx, Nietzsche and Freud
had to foot the often terrible bill of survival: a price
i. Revue de I'Enseignement philosophique, June-July 1963, 'Philosophic et
sciences humaines', p. 7 and p. n, 0.14: 'Marx based his theory on the
rejection of the myth of the "homo aconomicus", Freud based his theory on
the rejection of the myth of the "homo psychologicus". Lacan has seen and
understood Freud's liberating rupture. He has understood it in the fullest
sense of the term, taking it rigorously at its word and forcing it to produce
its own consequences, without concessions or quarter. It may be that, like
everyone else, he errs in the detail or even the choice of his philosophical
bearings; but we owe him the essential.'
182
compounded of exclusion, condemnation, insult, poverty,
hunger and death, or madness. I speak only of them (other
unfortunates might be mentioned who lived their death
sentences in colour, sound and poetry). I speak only of
them because they were the births of sciences or of criticism.
That Freud knew poverty, calumny and persecution,
that his 'spirit was well enough anchored to withstand, and
interpret, all the insults of the age - these things may have
something to do with certain of the limits and dead-ends
of his genius. An examination of this point is probably
premature. Let us instead consider Freud's solitude in his
own times. I do not mean human solitude (he had teachers
and friends, though he went hungry), I mean theoretical
solitude. For when he wanted to think i.e. to express in the
form of a rigorous system of abstract concepts the extraordinary
discovery that met him every day in his practice,
search as he might for theoretical precedents, fathers in
theory, he could find none. He had to cope with the following
situation: to be himself his own father, to construct with his
own craftsman's hands the theoretical space in which to
situate his discovery, to weave with thread borrowed intuitively
left and right the great net with which to catch in the
depths of blind experience the teeming fish of the unconscious,
which men call dumb because it speaks even while
they sleep.
To express this in Kantian terms: Freud had to think his
discovery and his practice in imported concepts, concepts
borrowed from the thermodynamic physics then dominant,
from the political economy and biology of his time. With
no legal inheritance behind him - except for a parcel of
philosophical concepts (consciousness, preconsciousness,
unconsciousness, etc.) which were probably more of a
hindrance than a help as they were marked by a problematic
of consciousness present even in its reservations - without
any ancestral endowment whatever, his only forerunners
writers - Sophocles, Shakespeare, Moliere, Goethe - or
proverbs, etc. Theoretically, Freud set up in business alone:
producing his own 'home-made' concepts under the protection
of imported concepts borrowed from the sciences
as they existed, and, it should be said, from within the
Freud and Lacan 183
horizons of the ideological world in which these concepts
swam.
That is how Freud comes to us. A long series of profound
texts, sometimes clear, sometimes obscure, often
enigmatic and contradictory, problematic, and armed with
concepts many of which seem to us at first sight to be out of
date, inadequate for their content, or surpassed. For today
we cannot doubt the existence of this content: analytic
practice itself, its effect.
So let us summarize the object Freud is for us:
i. A practice (the analytic cure). 2. A technique (the
method of the cure) that gives rise to an abstract exposition
with the appearance of a theory. 3. A theory which has a
relation with the practice and the technique. This organic
practical (i), technical (2) and theoretical (3) whole recalls
the structure of every scientific discipline. Formally, what
Freud gives us does have the structure of a science. Formally;
for the difficulties of Freud's conceptual terminology,
the sometimes material disproportion between his concepts
and their content, suggest the question: in this organic
practico-technico-theoretical whole do we have a whole that
is truly stabilized and founded at the scientific level? In
other words, is the theory really theory in the scientific
sense ? Or is it not, on the contrary, a simple transposition
into theory of the methodology of the practice (the cure) ?
Hence the very common modern view that beneath its
theoretical exterior (which we owe to worthy but vain pretensions
of Freud himself), psycho-analysis remains a mere
practice that does sometimes give results, but not always; a
mere practice extended into a technique (rules of analytic
method), but without a theory, at least without a true theory:
what it calls theory being merely the blind technical concepts
in which it reflects the rules of its practice; a mere
practice without theory . . . perhaps then, even simply a
kind of magic ? that succeeds, like all magic, because of
its prestige - and its prestige, applied to the fulfilment
of a social need or demand, therefore its only justification,
its real justification. Levi-Strauss would then have theorized
this magic) this social practice, psycho-analysis, by
pointing out the shaman as the ancestor of Freud.
184
A practice pregnant with a half-silent theory ? A practice
proud or ashamed to be merely the social magic of modern
times ? What then is psychoanalysis ?
Lacan's first word is to say: in principle, Freud founded a
science. A new science which was the science of a new
object: the unconscious.
A rigorous statement. If psycho-analysis is a science
because it is the science of a distinct object, it is also a
science with the structure of all sciences: it has a theory and
a technique (method) that make possible the knowledge and
transformation of its object in a specific practice. As in every
authentically constituted science, the practice is not the
absolute of the science but a theoretically subordinate
moment; the moment in which the theory, having become
method (technique), comes into theoretical contact (knowledge)
or practical contact (cure) with its specific object (the
unconscious).
If this thesis is correct, analytical practice (the cure),
which absorbs all the attention of those interpreters and
philosophers eager for the intimacy of the confidential
couple in which avowed sickness and professional medical
secrecy exchange the sacred promises of intersubjectivity,
does not contain the secrets of psycho-analysis; it only contains
one part of the reality of psycho-analysis, the part
which exists in the practice. It does not contain its theoretical
secrets. If this thesis is correct, neither do the technique
and method contain the secrets of psycho-analysis, except
as every method does, by delegation, not from the practice
but from the theory. Only the theory contains them, as in
every scientific discipline.
In a hundred places in his work, Freud calls himself a
theoretician; he compares psycho-analysis, as far as its
scientificity is concerned, with the physical sciences that
stem from Galileo, he repeats that the practice (cure) and
analytical technique (analytical method) are only authentic
because they are based on a scientific theory. Freud says time
and again that a practice and a technique, even if they give
Freud and Lacan 185
results, do not deserve the name of science unless a theory
gives them the right to it, not by mere declaration, but by
rigorous proof.
Lacan's first word is to take these words literally. And to
draw the conclusion: a return to Freud to seek out, distinguish
and pin-point in him the theory from which all the rest,
both practical and technical, stems by right.
A return to Freud. Why this new return to the source ?
Lacan does not return to Freud as Husserl does to Galileo
or Thales, to capture a birth at its birth - i.e. to achieve that
religious philosophical preconception, purity, which like all
water bubbling up out of the ground, is only pure at the
very instant, the pure instant of its birth, in the pure passage
from non-science to science. For Lacan, this passage is not
pure, it is still impure: purity comes after the still 'muddy'
passage (the invisible mud of its past suspended in the newborn
water which pretends transparency, i.e. innocence).
A return to Freud means: a return to the theory established,
fixed and founded firmly in Freud himself, to the mature,
reflected, supported and verified theory, to the advanced
theory that has settled down in life (including practical life)
to build its home, produce its method and give birth to its
practice. The return to Freud is not a return to Freud's
birth: but a return to his maturity. Freud's youth, the
moving passage from not-yet-science to science (the period
of the relations with Charcot, Bernheim, Breuer, up to the
Studies in Hysteria - 1895) may indeed be of interest to us,
but on a quite different level: as an example of the archaeology
of a science - or as a negative index of immaturity,
thereby precisely dating maturity and its arrival. The youth
of a science is its prime of life; before this age it is old, its
age the age of the preconceptions by which it lives, as a
child does the preconceptions and hence the age of its
parents.
That a young, and hence mature theory can relapse into
childhood, i.e. into the preconceptions of its elders and their
descendants, is proved by the whole history of psychoanalysis.
This is the deeper meaning of the return to Freud
proclaimed by Lacan. We must return to Freud to return
to the maturity of Freudian theory, not to its childhood, but
i86
to its prime, which is its true youth - we must return to
Freud beyond the theoretical childishness, the relapse into
childhood in which all or a part of contemporary psychoanalysis,
particularly in America, savours the advantages of
surrender.
This relapse into childhood has a name that phenomenologists
will understand straight away: psychologism -
or another that Marxists will understand straight away:
pragmatism. The modern history of psycho-analysis illustrates
Lacan's judgement. Western Reason (legal, religious,
moral and political as well as scientific) will only agree to
conclude a pact of peaceful coexistence with psycho-analysis
after years of non-recognition, contempt and insults - means
that are still available anyway if all else fails - on condition
of annexing it to its own sciences or myths: to psychology,
whether behaviourist (Dalbiez), phenomenological (Merleau-
Ponty) or existentialist (Sartre); to a more or less
Jacksonian bio-neurology (Ey); to 'sociology' of the 'culturalist'
or 'anthropological' type (dominant in the USA:
Kardiner, Margaret Mead, etc); and to philosophy (cf.
Sartre's 'existentialist psychoanalysis', Binswanger's 'Daseinanalyse',
etc.). To these confusions, to this mythologization
of psycho-analysis, a discipline officially recognized
at the price of compromise alliances sealed with imaginary
ties of adoption but very real powers, some psycho-analysts
have subscribed, only too happy to emerge at last from their
theoretical ghetto, to be 'recognized' as full members of the
great family of psychology, neurology, psychiatry, medicine,
sociology, anthropology, philosophy - only too happy to
certify their practical success with this 'theoretical' recognition
which at last, after decades of insults and exile,
confers on them citizen's rights in the world: the world of
science, medicine and philosophy. They were not alerted
to the suspicious side of this agreement, believing that the
world was coming round to their positions - when they
were themselves, with these honours, coming round to
the world's positions - preferring its honours to its
insults.
They thereby forgot that a science is only a science if it
can claim a right to an object of its own - an object that is
Freud and Lacan 187
its own and its own only - not a mere foothold in an object
loaned, conceded or abandoned by another science, one
of the latter's 'aspects', the leavings that can be rehashed
in the kitchen once the master of the house has eaten his fill.
Concretely, if the whole of psycho-analysis is reduced to
behaviourist or Pavlovian 'conditioning' in early childhood;
if it is reduced to a dialectic of the stages which Freud's
terminology designates as oral, anal and genital, latency and
puberty; if, finally, it is reduced to the primitive experience
of the Hegelian struggle, of the phenomenological forothers,
or of the Heideggerian 'gulf of being; if all psychoanalysis
is merely this art of assimilating the leavings of
neurology, biology, psychology, anthropology and philosophy,
what can it claim as its specific object, what really
distinguishes it from these disciplines and makes it in the
full sense a science?2
It is here that Lacan intervenes: he defends the irreducibility
of analysis against these 'reductions' and deviations,
which dominate most contemporary theoretical interpretations;
he defends its irreducibility, which means the
irreducibility of its object. That this defence requires an
uncommon lucidity and firmness, sufficient to repulse all
the voraciously hospitable assaults of the disciplines I have
listed, cannot be doubted by anyone who has ever in his
life measured the need for security (theoretical, moral,
social and economic), i.e. the uneasiness, of corporations
3. The most dangerous of these temptations are those of philosophy (which
gladly reduces the whole of the psycho-analysis to the dual experience of the
cure and thereby 'verifies' the themes of phenomenological intersubjectivity,
of the existence-project, or more generally of personalism); of psychology
which appropriates most of the categories of psycho-analysis as so many
attributes of a 'subject' in which, manifestly, it sees no problem; finally, of
sociology which comes to the aid of psychology by providing it with an
objective content for the 'reality principle' (social and familial imperatives)
which the 'subject' need only 'internalize' to be armed with a 'super-ego' and
the corresponding categories. Thus subordinated to psychology or sociology
psycho-analysis is usually reduced to a technique of'emotional' or 'affective'
re-adaptation, or to a re-education of the 'relational function', neither of
which have anything to do with its real object - but which unfortunately
respond to a major demand, and what is more, to a demand that is highly
tendentious in the contemporary world. Through this bias, psycho-analysis
has become an article of mass consumption in modern culture, i.e. in modern
ideology.
i88
(whose status is indissolubly scientific-professional-legaleconomic)
whose balance and comfort is threatened by the
appearance of a unique discipline that forces them all to
re-investigate not only their own disciplines but the reasons
why they believe in them, i.e. to doubt them, by the appearance
of a science which, however little it is believed,
threatens to violate the existing frontiers and hence to alter
the status quo of several disciplines. Hence the contained
passion and passionate contention of Lacan's language,
unable to live or survive except in a state of alert and accusation:
the language of a man of the besieged vanguard, condemned
by the crushing strength of the threatened structures
and corporations to forestall their blows, or at least to
feint a response to them before they are delivered, thus discouraging
the opponents from crushing him beneath their
assault. Hence also the often paradoxical resort to the
security provided by philosophies completely foreign to
his scientific undertaking (Hegel, Heidegger), as so many
intimidating witnesses thrown in the faces of part of his
audience to retain their respect; and as so many witnesses
to a possible objectivity, the natural ally of his thought, to
reassure or educate the rest. As this resort was almost
indispensable to sustain a discourse addressed from within
to the medical profession alone, one would have to ignore
both the conceptual weakness of medical studies in general
and the profound need for theory felt by the best medical
men, to condemn it out of hand. And since I am dealing
with his language, the language which is the sum total of
his prestige for some of the audience ('the Gongora of
psycho-analysis', 'the Grand Dragon', the great officiant of
an esoteric cult in which gesture, hushedness and solemnity
can constitute the ritual of a real communication - or of a
quite 'Parisian' fascination) - and for the rest (above all
scientists or philosophers) his 'artifice', his strangeness and
his 'hermeticism', it is clear that it bears some relation to the
conditions of his practice as a teacher: since he has to teach
the theory of the unconscious to doctors, analysts or analysands,
in the rhetoric of his speech Lacan provides them
with a dumbshow equivalent of the language of the unconscious
(which, as is well known, is in its ultimate essence
Freud and Lacan i8g
'Witz', successful or unsuccessful pun and metaphor): the
equivalent of the lived experience of their practice, whether
as analyst or as analysand.
An understanding of this language's ideological and
educational preconditions - i.e. the ability to maintain the
distance of historical and theoretical 'exteriority' from its
pedagogic 'interiority' - is enough to let us discern its
objective meaning and scope - and recognize its basic
proposal: to give Freud's discovery its measure in theoretical
concepts by defining as rigorously as is possible today
the unconscious and its 'laws', its whole object.
What is the object of psycho-analysis ? It is what analytical
technique deals with in the analytical practice of the cure,
i.e. not the cure itself, not that supposedly dual system
which is tailor-made for any phenomenology or morality -
but the 'effects', prolonged into the surviving adult, of the
extraordinary adventure which from birth to the liquidation
of the Oedipal phase transforms a small animal conceived
by a man and a woman into a small human child.
One of the 'effects' of the humanization of the small
biological creature that results from human parturition:
there in its place is the object of psycho-analysis, an object
which has a simple name: 'the unconscious'.
That this small biological being survives, and not as a
'wolf-child', that has become a little wolf or bear (as displayed
in the princely courts of the eighteenth century),
but as a human child (having escaped all childhood deaths,
many of which are human deaths, deaths punishing the
failure of humanization), that is the test all adult men have
passed: they are the never forgetful witnesses, and very often
the victims, of this victory, bearing in their most hidden, i.e.
in their most clamorous parts, the wounds, weaknesses and
stiffnesses that result from this struggle for human life or
death. Some, the majority, have emerged more or less
unscathed - or at least, give this out to be the case; many of
these veretans bear the marks throughout their lives; some
will die from their fight, though at some remove, the old
igo
wounds suddenly opening again in psychotic explosion, in
madness, the ultimate compulsion of a 'negative therapeutic
reaction'; others, more numerous, as 'normally' as you like,
in the guise of an 'organic' decay. Humanity only inscribes
its official deaths on its war memorials: those who were able
to die on time, i.e. late, as men, in human wars in which
only human wolves and gods tear and sacrifice one another. In
its sole survivors, psycho-analysis is concerned with another
struggle, with the only war without memoirs or memorials,
the war humanity pretends it has never declared, the war
it always thinks it has won in advance, simply because
humanity is nothing but surviving this war, living and
bearing children as culture in human culture: a war which is
continually declared in each of its sons, who, projected,
deformed and rejected, are required, each by himself in
solitude and against death, to take the long forced march
which makes mammiferous larvae into human children,
masculine or feminine subjects.
This object is no business of the biologist's: this story is
certainly not biological! - since from the beginning it is
completely dominated by the constraint of the sexed human
order that each mother engraves on the small human
animal in maternal 'love' or hatred, starting from its alimentary
rhythm and training. History, 'sociology' or
anthropology have no business here, and this is no surprise
for they deal with society and therefore with culture,
i.e. with what is no longer this small animal - which only
becomes human-sexual by crossing the infinite divide that
separates life from humanity, the biological from the historical,
'nature' from 'culture'. Psychology is lost here, and
this is hardly strange for it thinks that in its 'object' it is
dealing with some human 'nature' or 'non-nature', with the
genesis of this existent, identified and certified by culture
itself (by the human) - when the object of psycho-analysis
is the question with absolute priority, whether to be born
or not to be (naltre ou n'Stre pas), the aleatory abyss of the
human-sexual itself in every human scion. Here 'philosophy'
loses its bearings and its cover ('reperes' and 'repaires'),
naturally! - for these unique origins rob it of the only origins
it renders homage to for its existence: God, reason, cpnFreud
and Laccm
sciousness, history and culture. It is clear that the object of
psycho-analysis may be specific and that the modality of its
material as well as the specificity of its 'mechanisms' (to use
one of Freud's terms) are of quite another kind than the
material and 'mechanisms' which are known to the biologist,
the neurologist, the anthropologist, the sociologist, the
psychologist and the philosopher. We need only recognize
this specificity and hence the distinctness of the object that
it derives from, in order to recognize the radical right
of psycho-analysis to a specificity of its concepts in line
with the specifiicity of its object: the unconcious and its
effects.
Lacan would be the first to admit that his attempted theorization
would have been impossible were it not for the
emergence of a new science: linguistics. It is in the nature
of the history of the sciences that one science may often not
become a science except by recourse to a detour through
other sciences, not only sciences that existed at its baptism
but also some new late-comer among sciences that needed
time before it could be born. The temporary opacity of the
shadow cast on Freudian theory by the model of Helmholtz
and Maxwell's thermodynamic physics has been dispersed
today by the light that structural linguistics throws on
it object, making possible an intelligible approach to that
object. Freud himself said that everything depended on
language. Lacan makes this more precise: 'the discourse
of the unconscious is structured like a language'. In his
first great work The Interpretation of Dreams (which is not
anecdotal and superficial as is frequently suggested, but
fundamental), Freud studied the 'mechanisms' and 'laws' of
dreams, reducing their variants to two: displacement and
condensation. Lacan recognized these as two essential figures
of speech, called in linguistics metonymy and metaphor.
Hence slips, failures, jokes and symptoms, like the elements
of dreams themselves, became signifiers, inscribed in the
chain of an unconscious discourse, doubling silently, i.e.
deafeningly, in the misrecognition of 'repression', the chain
192
of the human subject's verbal discourse. Hence we were
introduced to the paradox, formally familiar to linguistics,
of a double yet single discourse, unconscious yet verbal,
having for its double field only a single field, with no beyond
except in itself: the field of the 'Signifying Chain'. Hence the
most important acquisitions of de Saussure and of the linguistics
that descends from him began to play a justified part
in the understanding of the process of the unconscious as
well as that of the verbal discourse of the subject and of their
inter-relationship, i.e. of their identical relation and nonrelation
in other words, of their reduplication and dislocation
(dtcalage). Thereby philosophico-idealist interpretations of
the unconscious as a second consciousness, of the unconscious
as bad faith (Sartre), of the unconscious as the
cankerous survival of a non-current structure or non-sense
(Merleau-Ponty), all the interpretations of the unconscious
as a biologico-archetypical 'id' (Jung) became what they
were: not the beginnings of a theory but null 'theories',
ideological misunderstandings.
It remained to define (I am forced into the crudest
schematism, but how could I avoid it in such a short article ?)
the meaning of this primacy of the formal structure of
language and its 'mechanisms' as they are encountered in
the practice of analytical interpretation, as a function of the
very foundations of this practice: its object, i.e. the 'effects'
still present in the survivors of the forced 'humanization' of
the small human animal into a man or a woman. This
question cannot be answered merely by invoking the
factual primacy of language as the sole object and means
of analytical practice. Everything that happens in the cure
does take place in and through language (including silence,
its rhythms and scansions). But it is necessary to show why
and how in principle the factual role of language in the cure
as both raw material of analytic practice and means of production
of its effects (the passage, as Lacan puts it, from an
'empty speech' to a 'full speech'), is only founded in fact
in analytical practice because it is founded in principle in its
object, the object that, in the last analysis, founds this
practice and its technique: hence, since it is a science, in the
theory of its object.
Freud and Lacan 193
Herein no doubt lies the most original aspect of Lacan's
work, his discovery. Lacan has shown that this transition
from (ultimately purely) biological existence to human
existence (the human child) is achieved within the Law of
Order, the law I shall call the Law of Culture, and that this
Law of Order is confounded in its formal essence with the
order of language. What are we to understand by this
formula, at first sight so enigmatic ? Firstly, that the whole
of this transition can only be grasped in terms of a recurrent
language, as designated by the language of the adult or
child in a cure situation, designated, assigned and localized
within the law of language in which is established and presented
all human order, i.e. every human role. Secondly,
that in this assignment by the language of the cure appears
the current, constant presence of the absolute effectiveness
of order in the transition itself, of the Law of Culture in
humanization.
To give some idea of this in a very few words, I shall
indicate the two great moments of this transition, i. The
moment of the dual pre-Oedipal intercourse, in which the
child, concerned with nothing but one alter-ego, the mother,
who punctuates its life by her presence (da!) and absence
(fort!),3 lives this dual intercourse in the mode of the
imaginary fascination of the ego, being itself that other, any
other, every other, all the others of primary narcissistic
identification, never able to take up the objectifying distance
of the third vis-a-vis either the other or itself; 2. the Oedipal
moment, in which a ternary structure emerges against the
background of the dual structure, when the third (the
father) intrudes on the imaginary satisfaction of dual
fascination, overthrows its economy, destroys its fascinations,
and introduces the child to what Lacan calls the
Symbolic Order, the order of objectifying language that
will finally allow him to say: I, you, he, she or it, that will
therefore allow the small child to situate itself as a human
child in a world of adult thirds.
3. These are the two German expressions made famous by Freud, with which
a small child under his observation sanctioned the appearance and disappearance
of its mother by the manipulation of an arbitrary object that
'represented' her: a cotton-reel.
194
Hence two great moments: i. that of the imaginary (pre-
Oedipal); 2. that of the symbolic (Oedipal resolution), or,
to use a different language, that of objectivity recognized in
its (symbolic) use, but not yet known (the knowledge of
objectivity arising at a quite different 'age' and also from a
quite different practice).
And the crucial point that Lacan has illuminated is this:
these two moments are dominated, governed and marked
by a single Law, the Law of the Symbolic. Even the moment
of the imaginary, which, for clarity's sake, I have just
presented as preceding the symbolic, as distinct from it -
hence as the first moment in which the child lives its immediate
intercourse with a human being (its mother)
without recognizing it practically as the symbolic intercourse
it is (i.e. as the intercourse of a small human child
with a human mother) - is marked and structured in its
dialectic by the dialectic of the Symbolic Order itself, i.e. by
the dialectic of human Order, of the human norm (the
norms of the temporal rhythms of feeding, hygiene, behaviour,
of the concrete attitudes of recognition - the child's
acceptance, rejection, yes and no being merely the small
change, the empirical modalities of this constitutive Order,
the Order of Law and of the Right of attributory or exclusory
assignment), in the form of the Order of the signifier
itself, i.e., in the form of an Order formally identical with
the order of language.4
Where a superficial or prejudiced reading of Freud has
only seen happy, lawless childhood, the paradise of 'polymorphous
perversity', a kind of state of nature only punctuated
by stages of a biological type linked with the functional
primacy of some part of the human body, the site of a
4. Formally, for the Law of Culture, which is first introduced as language
and whose first form is language, is not exhausted by language; its content is
the real kinship structures and the determinate ideological formations in
which the persons inscribed in these structures live their functions. It is not
enough to know that the Western family is patriarchal and exogamic (kinship
structures) - we must also work out the ideological formations that govern
paternity, maternity, conjugality and childhood: what are 'husband-andwife-
being', 'father-being', 'mother-being' and 'child-being' in the modern
world ? A mass of research remains to be done on these ideological formations.
This is a task for historical materialism.
Freud and Lacan 195
'vital' need (oral, anal, genital),5 Lacan demonstrates the
effectiveness of the Order, the Law, that has been lying in
wait for each infant born since before his birth, and seizes
him before his first cry, assigning to him his place and role,
and hence his fixed destination. Each stage traversed by the
sexed infant is traversed in the realm of Law, of the codes of
human assignment, communication and non-communication;
his 'satisfactions' bear the indelible and constitutive
mark of the Law, of the claims of human Law, that, like all
law, cannot be 'ignored' by anyone, least of all by those
ignorant of it, but may be evaded or violated by everyone,
above all by its most faithful adherents. That is why any
reduction of childhood traumas to a balance of 'biological
frustrations' alone, is in principle erroneous, since the Law
that covers them, as a Law, abstracts from all contents,
exists and acts as a Law only in and by this abstraction, and
the infant submits to this rule and receives it from his first
breath.6 This is the beginning, and has always been the
5. A branch of neuro-biology and one of psychology have been only too
pleased to discover in Freud a theory of'stages', and they have not hesitated
to translate it directly and exhaustively into a theory of'stadial growth', either
neuro-biological or bio-neuro-psychological - mechanically assigning to
neuro-biological growth the role of an 'essence' for which the Freudian
'stages' are merely the 'phenomena' pure and simple. This perspective is
nothing but a re-edition of the old theory of mechanical parallelism. This is
directed particularly towards the disciples of Wallon, for Wallon himself did
not take any notice of Freud.
6. There is a risk that the theoretical scope of this formal condition may be
misconstrued, if this is countered by citing the apparently biological concepts
(libido, affects, instincts, desire) in which Freud thinks the 'content' of the
unconscious. For example, when he says that the dream is a 'atish-fulfilnun?
(Wunscherfiillung). The sense here is the same as the sense in which Lacan
opposes man's 'empty speech' to his 'full speech', as to the language of
unconscious 'desire'. But only on the basis of this formal condition do these
(apparently biological) concepts obtain their authentic meaning, or can this
meaning be assigned and thought and a curative technique defined and
applied. Desire, the basic category of the unconscious, is only intelligible in
its specificity as the sole meaning of the discourse of the human subject's
unconscious: the meaning that emerges in and through the 'play' of the
signifying chain which makes up the discourse of the unconscious. As such,
'desire' is marked by the structure that commands human development. As
such, desire is radically distinct from organic and essentially biological 'need'.
There is no essential continuity between organic need and unconscious
desire, any more than there is between man's biological existence and his
historical existence. Desire is determined in its ambiguous being (its 'failurebeginning,
even where there is no living father, of the official
presence of the Father (who is Law), hence of the Order of
the human signifier, i.e. of the Law of Culture: this discourse,
the absolute precondition of any discourse, this discourse
present at the top, i.e. absent in the depths, in all
verbal discourse, the discourse of this Order, this discourse
of the Other, of the great Third, which is this Order itself:
the discourse of the unconscious. This gives us a hold, a
conceptual hold on the unconscious, which is in each human
being the absolute place where his particular discourse seeks
its own place, seeks, misses, and in missing, finds its own
place, its own anchor to its place, in the imposition, imposture,
complicity and denegation of its own imaginary
fascinations.
That in the Oedipal phase the sexed child becomes a sexual
human child (man or woman) by testing its imaginary
fantasms against the Symbolic, and if all 'goes well' finally
becomes and accepts itself as what it is: a little boy or little
girl among adults, with the rights of a child in this adult
world, and, like all children, with the full right to become
one day 'like daddy', i.e. a masculine human being with a
wife (and no longer only a mother), or 'like mummy', i.e. a
feminine human being with a husband (and not just a
father) - these things are only the destination of the long
forced march towards human childhood.
That all the material of this ultimate drama is provided
by a previously formed language, which, in the Oedipal
phase, is centred and arranged wholly around the signifier
phallus: the emblem of the Father, the emblem of right,
in-being' - manque it etre - says Lacan) by the structure of the Order that
imposes its mark on it and destines it for a placelcss existence, the existence
of repression, for its resources as well as for its disappointments. The specific
reality of desire cannot be reached by way of organic need any more than the
specific reality of historical existence can be reached by way of the biological
existence of'man'. On the contrary: just as it is the categories of history that
allow us to define the specificity of man's historical existence, including some
apparently purely biological determinations such as his 'needs' or demographic
phenomena, by distinguishing his historical existence from a purely
biological existence - similarly, it is the essential categories of the unconscious
that allow us to grasp and define the very meaning of desire by distinguishing
it from the biological realities that support it (exactly as biological existence
supports historical existence) but neither constitute, nor determine it.
Freud and Lac an 797
of the Law, the fantasy image of all Right - this may seem
astonishing or arbitrary, but all psycho-analysts attest to it
as a fact of experience.
The last Oedipal stage, 'castration', shows us why. When
the small boy lives and resolves the tragic and beneficial
situation of castration, he accepts the fact that he has not
the same Right (phallus) as his father, in particular, that
he has not the same Right as his father over his mother,
who is thereby revealed as endowed with the intolerable
status of double use, mother for the small boy, wife for the
father; but by accepting that he has not the same right as
his father, he gains the assurance that one day, later 0»,
when he grows up, he will get the right which is now refused
him through his lack of 'means'. He has only a little right,
which will grow big if he will grow big himself by taking
care to 'mind his p's and q's' ({manger sa soupe'). For her
part, when the little girl lives and assumes the tragic and
beneficial situation of castration, she accepts that she has
not the same right as her mother, and hence she doubly
accepts that she has not the same right (phallus) as her
father, since her mother has not this right (no phallus),
although she is a woman, because she is a woman, and she
simultaneously accepts that she has not the same right as
her mother, i.e. that she is not yet a woman as her mother
is. But she thereby gains in return her own small right: the
right of a little girl, and the promise of a large right, the full
right of a woman when she grows up, if she will grow up
accepting the Law of Human Order, i.e. submitting to it if
need be to deflect it - by not minding her p's and q's
'properly'.
In either case, whether it be the moment of dual fascination
of the Imaginary (i) or the (Oedipal) moment of the
lived recognition of the insertion into the Symbolic Order
(2), the whole dialectic of the transition in all its essential
details is stamped by the seal of Human Order, of the
Symbolic, for which linguistics provides us with the formal
laws, i.e. the formal concept.
Psycho-analytic theory can thus give us what makes each
science no pure speculation but a science: the definition
of the formal essence of its object, the precondition for any
I98
practical, technical application of it to its concrete objects.
Thereby psycho-analytic theory escapes the classical idealist
antinomies formulated by Politzer for example, when, while
demanding of psycho-analysis (whose revolutionary theoretical
scope he was the first in France to realize) that it be a
science of the true 'concrete', a 'concrete psychology', he
attacked it for its abstractions: the unconscious, the Oedipus
complex, the castration complex, etc. How, said Politzer,
can psycho-analysis claim to be the science of the concrete it
aims to be and could be, if it persists in abstractions which
are merely the 'concrete' alienated in an abstract and metaphysical
psychology ? How can one reach the 'concrete' from
such abstractions, from the abstract ? In fact, no science can
do without abstraction, even when, in its 'practice' (which
is not, NB, the theoretical practice of that science but the
practice of its concrete application), it deals only with those
peculiar and unique variants that constitute each individual
'drama'. As Lacan thinks them in Freud - and Lacan thinks
nothing but Freud's concepts, giving them the form of our
scientificity, the only scientificity there can be - the 'abstractions'
of psycho-analysis are really the authentic scientific
concepts of their object, insofar as, as concepts of their
object, they contain within them the index, measure and
basis for the necessity of their abstraction, i.e., the measure
of their relation to the 'concrete', and hence of their specific
relation to the concrete of their application, commonly
called analytic practice (the cure).
So the Oedipal phase is not a hidden 'meaning which
merely lacks consciousness or speech - it is not a structure
buried in the past that can always be restructured or surpassed
by 'reactivating its meaning'; the Oedipus complex
is the dramatic structure, the 'theatrical machine'7 imposed
by the Law of Culture on every involuntary, conscripted
candidate to humanity, a structure containing in itself not
only the possibility of, but the necessity for the concrete
7. An expression of Lacan's (^machine'), referring to Freud ('ein anderes
Schauspicl'. . . 'Schauplatz'). From Politzer, who talks of 'drama' to Freud
and Lacan who speak of theatre, stage, raise en seine, machinery, theatrical
genre, metteiir en seine, etc., there is all the distance between the spectator who
takes himself for the theatre - and the theatre itself.
Freud and Lacan 199
variants in which it exists, for every individual who reaches
its threshold, lives through it and survives it. In its application,
in what is called its practice (the cure), psychoanalysis
works on the concrete 'effects'8 of these variants,
i.e. on the modality of the specific and absolutely unique
nexus in which the Oedipal transition was and is begun,
completed, missed or eluded by some particular individual.
These variants can be thought and known in their essence
itself on the basis of the structure of the Oedipal invariant,
precisely because this whole transition is marked from its
beginnings in fascination, in its most 'aberrant' as well as in
its most 'normal' forms, by the Law of this structure, the
ultimate form of access to the Symbolic within the Law of
the Symbolic itself.
I know that these brief suggestions will not only appear
to be, but are, summary and schematic; that a number of
notions put forward here require extended development if
they are to be justified and established. Even if their wellfoundedness
and the relations they bear to the set of notions
that underly them were clarified, even if they were compared
with the letter of Freud's analyses, they would pose
their own problems in their turn: not only problems of
conceptual formation, definition and clarification, but real,
new problems, necessarily produced by the development
of the work of theorization we have just discussed. For
example, how can we rigorously formulate the relation
between the formal structure of language, the absolute
precondition for the existence and intelligibility of the
unconscious, on the one hand, the concrete kinship structures
on the other, and finally the concrete ideological
formations in which the specific functions implied by the
kinship structures (paternity, maternity, childhood) are
lived ? Is it conceivable that the historical variation of these
latter structures (kinship, ideology) might materially affect
some or other aspect of the instances isolated by Freud ?
Or again, to what extent may the simple definition of the
object and location of Freud's discovery, rationally con-
8. If this term 'effect' is examined in the context of a classical theory of
causality, it reveals a conception of the continuing presence of the cause in
its effects (cf. Spinoza).
200
ceived, react on the disciplines from which it distinguished
itself (such as psychology, social psychology, sociology),
and raise for them questions as to the (often problematic)
status of their objects ? And selecting one more from among
so many possible questions: what relations are there between
analytic theory and i. the historical preconditions of its
appearance, and 2. the social preconditions of its application?
1. Who, then, was Freud, simultaneously the founder of
analytic theory and the inaugurator, as Analyst number one,
self-analysed, original Father, of the long line of practitioners
who claim descent from him ?
2. Who, then, are the psycho-analysts, who simultaneously
(and as naturally as if it went without saying) accept Freudian
theory, the didactic tradition that descends from Freud,
and the social and economic conditions (the social status
of their 'associations' which cling tightly to the status of
medical corporations) under which they practice ? To what
extent do the historical origins and socio-economic conditions
of the practice of psycho-analysis react an analytical
theory and technique? Most important of all, to what
extent do the theoretical silence of psychoanalysts about
these questions (for this is certainly the state of affairs) and
the theoretical repression these problems meet with in the
world of analysis, affect both analytic theory and analytical
technique in their content itself? Cannot the eternal
question of the 'end of analysis', among others, be related
to this repression, i.e. to the non-thoughtness of these
problems which derive from an epistemological history of
psycho-analysis and a social (and ideological) history of the
world of analysis ?
Here are a number of real questions, really posed, and
they constitute immediately an equal number of fields of
research. It may be that in the near future certain notions
will emerge transformed from this test.
And this test is rooted in the test Freud, in his own field,
applied to a particular legal, ethical and philosophical, i.e.
definitively ideological, image of 'man', of the human
'subject'. Not in vain did Freud somtiemes compare the
critical reception of his discovery with the upheavals of the
Freud and Lacan 201
Copernican Revolution. Since Copernicus, we have known
that the earth is not the 'centre' of the universe. Since Marx,
we have known that the human subject, the economic,
political or philosophical ego is not the 'centre' of history -
and even, in opposition to the Philosophers of the Enlightenment
and to Hegel, that history has no 'centre' but
possesses a structure which has no necessary 'centre' except
in ideological misrecognition. In turn, Freud has discovered
for us that the real subject, the individual in his
unique essence, has not the form of an ego, centred on the
'ego', on 'consciousness' or on 'existence' - whether this is
the existence of the for-itself, of the body-proper or of
'behaviour' - that the human subject is de-centred, constituted
by a structure which has no 'centre' either, except
in the imaginary misrecognition of the 'ego', i.e. in the
ideological formations in which it 'recognizes' itself.
It must be clear that this has opened up one of the ways
which may perhaps lead us some day to a better understanding
of this structure of misrecognition, which is of
particular concern for all investigations into ideology.
January 1964 (corrected February 1969)
BIBLIOGRAPHICAL STUDY NOTE:
Access to Lacan's work will be facilitated if it is approached in the following
order:
1. 'Les complexes familiaux en pathologic', Encyclopedic Francaise, de Monzie,
Vol. 8: 'La vie mentale' (1938).
2. 'La causalit£ psychique', Evolution Psychiatrique, fasc. i, 1947.
3. 'Le stade du miroir comme formateur de la fraction du Jc', Merits, Paris
1966, pp. 93-100 (English translation, New Left Reviea> 51, Sept.-Oct. 1968).
4. 'La chose freudienne', £crits, pp. 401-36.
5. 'Les formations de 1'inconscient', Seminar 1958-59. Bulletin de psychologic.
6. 'Les relations d'objet et les structures freudiennes', Seminar 1956-57,
Bulletin de psychologic, 10.
7. 'Le desir et son interpretation', Seminar 1958-59, Bulletin de psychologic,
Jan. 1960.
8. 'Fonction et champ de la parole et du langage en psychanalyse', Merits,
pp. 237-322 (English translation with a commentary by Anthony Wilden as
The Language of the Self, Johns Hopkins Press, Baltimore, 1968). 'Remarque
sur le rapport de Daniel Lagache: "Psychanalyse et structure de la personalite"',
£crits, pp. 647-84; 'La direction de la cure et les principes de son
pouvoir', Eerits, pp. 585-646; 'L'instance de la lettre dans 1'inconscient ou
202
la raison depuis Freud', £crits, pp. 493-528 (English translation, Yale French
Studies 36-7, 1966, pp. 112-47); and other studies from the seven issues of
the magazine La Psychanalyse.
9. Of texts written by Lacan's pupils or under his influence, the reader is
advised to start with Serge Leclaire's articles in La Psychanalyse, Serge
Leclaire and Jean Laplanche on the unconscious in Let Temps Modernes, July
1961, J. B. Lefevre-Pontalis, 'Freud Aujourd'hui', Les Temps Modernes, 124-6
(1965), J. Laplanche's book on Hblderlin and Maud Mannoni: L'enfant
arriiri et sa mire, 1963.









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