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Jacques Lacan - the seminars of Jacques Lacan

Lacan confronts the theory of object relations defended by the Société Psychanalytique de Paris: Freud did not bother about the object, he cared about "the lack of the object." This lack has nothing to do with frustration. It is a matter of a renunciation that involves the law of the Father: "...between the mother and the child, Freud introduced a third and imaginary term whose signifying role is a major one: the phallus." The study is based on the function of the object in phobia and in fetishism (Freud's Little Hans, A Child is Being Beaten). In his analysis of Little Hans, Lacan states that anxiety arises when the subject is poised between the imaginary preoedipical triangle and the Oedipical quaternary: Hans' real penis makes itself felt in infantile masturbation. Anxiety arises since he can now measure the difference between that for what he is loved (his position as imaginary phallus) and what he really has to give (his insignificant real organ). The subject would have been rescued from anxiety by the castrating intervention of the real father, but the father fails to separate the child from the mother and thus Hans develops a phobia as a substitute for this intervention. It is not Hans' separation from the mother which produces anxiety, but failure to separate from her. Castration, far from being the main source of anxiety, is what actually saves the subject from it.
We find imaginary solutions to the gap (béance) produced by the appearance of the phallus "as that which is lacking in the mother, in the mother and the child, and between the mother and the child," because the father alone is the bearer or possessor of the phallus. Lacan establishes three modes of rapport to this object: frustration (the imaginary damage done to a real object, the penis as organ), deprivation ( the real lack or hole created by the loss of a symbolic object, the phallus as signifier), castration (the symbolic debt in the register of the law and the loss of the phallus as imaginary object). The mother falls from "the Symbolic to the Real" while the objects, through the mediation of the phallus, fall from "the Real to the Symbolic." The fall of the mother leads to the structuring preference for the father. Lacan muses about the way in which "the feminine object conceives the object relation." Lacan talks of motherhood, love, a case of feminine homosexuality (Freud's 1920) in which he sees a type of relation to lack and to the father.
As to the phallus and sexual difference, Lacan argues that in order to assume castration every child must renounce the possibility of being the phallus of the mother; this "rapport to the phallus is established without regard to the anatomical difference of the sexes." The renunciation of identification with the imaginary phallus paves the way for a rapport with the symbolic phallus which is different for the sexes: the male has the symbolic phallus, i.e. "he is not without having it" - woman does not. Yet the male can only lay claim to the symbolic phallus if he assumes castration, i.e. to give up being the imaginary phallus. Further, the woman's lack of symbolic phallus is in itself a kind of possession.

The Real Phallus.
Lacan uses the term penis to denote the biological organ and reserves the term phallus to denote the imaginary and symbolic functions of this organ. However, he does not always maintain the usage. This argues that the distinction between penis and phallus is somewhat unstable and that "the phallus concept is the site of a regression towards the biological organ" (David Macey). The penis has an important role to play in the Oedipus complex. It is via this organ that the child's sexuality is felt in masturbation. The intrusion of the real in the imaginary preoedipical triangle transforms the triangle from something pleasurable to something which provokes anxiety. The question posed by Oedipus is where the real phallus is located, the answer to the riddle is that it is located in the real father.

The Imaginary Phallus.
In the distinction between penis and phallus, the latter refers to an imaginary object. The imaginary phallus is perceived by the child as an object of the mother's desire, as that which she desire ahead of the child, thus the child seeks to identify with this object. The Oedipus and the castration complex imply the renunciation of the attempt to be the imaginary phallus.

The Symbolic Phallus.
The phallus which circulates between mother and child posits the first dialectic in the child's life which, though imaginary, frames the symbolic. An imaginary element is mobilized - the phallus becomes an imaginary signifier. The phallus is a symbolic object; it is a signifier.
The doctrine becomes systematized in Les formations de l'inconscient. In the 1960s the phallus is described as "the signifier of the desire of the Other" and the signifier of jouissance. Also the notion of objet a, the cause of desire, will be added to that of the phallus.

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1953-1954 Le séminaire deJacques Lacan, Livre I: Les écrits techniques de Freud

French: (texte établi par Jacques-Alain Miller), Paris: Seuil, 1975.

English: Book I: Freud's Papers on Technique (edited by Jacques-Alain Miller), New York: Norton, 1988.

The first seminar, open to the public, takes place at Sainte-Anne Hospital just after the creation of the S.F.P (Société Française de Psychanalyse). Lacan cuts in the study of Freud by dint of his theory on the imaginary, the symbolic and the real. The focal point of the discussion is the direction of the cure. Participants are allowed to make presentations, comments and objections. Through the case histories of Freud, Klein, Kris and Balint, the debate elucidates on the convergence of psychoanalysis, philosophy, theology, linguistics and game theory. In keeping with this heterogeneous approach, Lacan will further appeal to the science of optics to systematize his analyses of the specular relation. After his schema of the inverted bouquet the mirror stage becomes part of the topography of the Imaginary. As to the méconnaissance that characterizes the ego, it is associated with Verneinung (dénégation): "...everyday speech runs against failure of recognition, méconnaissance, which is the source of Verneinung." He closes the seminar pondering on the role of the analyst: "...if the subject commits himself to searching after truth as such, it is because he places himself in the dimension of ignorance, what analysts call readiness to the transference. The analyst's ignorance is also worth of consideration. He doesn't have to guide the subject to knowledge, but on to the paths by which access to this knowledge is gained. Psychoanalysis is a dialectics, an art of conversation." 

In a spoken intervention (Appendix), Jean Hyppolite comments on Freud's Verneinung and suggests its translation as dénégation instead of négation. The question here deals with how the return of the repressed operates. According to Freud the repressed is intellectually accepted by the subject, since it is named, and at the same time is negated because the subject refuses to recognize it as his, refuses to recognize him in it. Dénégation includes an assertion whose status is difficult to define. The frontier between neurosis and psychosis is drawn here, between repression, Verdrägung, and repudiation, Verwerfung, a term that Lacan will replace by withdrawal, and finally by "foreclosure" (forclusion), the former being related to neurosis, the latter to psychosis.

When answering Hyppolite in La Psychanalyse that same year, Lacan establishes two poles of analytic experience: the imaginary ego and the symbolic speech. Lacan gives precedence to the Symbolic over the Imaginary. The subject who must come to be is "the subject of the unconscious" and "the unconscious is the discourse of the Other." In analysis, he says, "the subject first talks about himself without talking to you, then he talks to you without talking about himself. When he is able to talk to you about himself, the analysis is over."

To this reshaping of the Imaginary by the Symbolic, he opposes the intersection of the Symbolic and the Real without mediation of the Imaginary, which would be the characteristic of psychosis.

1953-1954 Le séminaire deJacques Lacan, Livre I: フロイトの技法書

フランス語。(textte établi par Jacques-Alain Miller), Paris: Seuil, 1975.

英語 第1巻 フロイトの技法に関する論文（Jacques-Alain Miller編集）、New York: Norton, 1988.

S.F.P.（Société Française de Psychanalyse）が創設されて間もない頃、サント・アンヌ病院で行われた一般公開の最初のセミナー。ラカンは、フロイトの研究において、彼の虚像、象徴、実在に関する理論を用いて切り込んでいます。議論の焦点となるのは、治療の方向性です。参加者は、発表、コメント、異議申し立てをすることができる。フロイト、クライン、クリス、バリントの事例を通して、精神分析、哲学、神学、言語学、ゲーム理論の融合が議論されている。この異質なアプローチに沿って、ラカンはさらに光学の科学に訴え、鏡像関係の分析を体系化する。反転した花束のスキーマの後、鏡の舞台はイマジナリーのトポグラフィーの一部となる。自我を特徴づけるメコンヌンサンスについては、それがヴェルニーング（脱皮）と結びついている。"日常的な会話は、認識の失敗、つまりメコン・ルネッサンスに直面しており、それがヴェルニーングの源となっている」。セミナーの最後には、アナリストの役割について考えています。「......もし対象者が真実を探すことに専念するとしたら、それは自分を無知の次元に置くからであり、アナリストはそれを『転移への準備』と呼んでいる。アナリストが無知であることも考慮に値します。彼は対象者を知識に導くのではなく、その知識へのアクセスが得られる道に導く必要があるのです。精神分析は弁証法であり、会話の芸術である」。

ジャン・ヒッポリットは音声による介入（付録）の中で、フロイトのVerneinungについてコメントし、その翻訳をnégationではなくdénégationとすることを提案している。ここでの問題は、抑圧された者の帰還がどのように作用するかということである。フロイトによれば、抑圧されたものは、名前が付けられているので、対象者に知的に受け入れられているが、同時に、対象者がそれを自分のものとして認識することを拒否し、その中に自分を認識することを拒否しているので、否定されているのである。デネガシオンには、その状態を定義するのが難しい主張が含まれている。神経症と精神病の間の境界線がここに描かれている。抑圧（Verdrägung）と否認（Verwerfung）の間である。この言葉をラカンは、撤退、そして最後には「差し押さえ」（forclusion）に置き換えているが、前者は神経症に、後者は精神病に関連している。

同年の『精神分析』でHyppoliteに答えているとき、ラカンは分析的経験の2つの極を確立している：想像上の自我と象徴的言論である。ラカンは、象徴的なものを想像的なものよりも優先させる。実現しなければならない主体は "無意識の主体 "であり、"無意識は他者の言説 "である。分析においては、「主体はまず、あなたに話すことなく自分自身について話し、次に、自分自身について話すことなくあなたに話す。彼が自分自身についてあなたに話すことができるようになったとき、分析は終わります。"

このような象徴による想像力の再形成に対して、彼は精神病の特徴である想像力を媒介しない象徴と現実の交わりに反対しているのです。