Beruflich Dokumente
Kultur Dokumente
multilngua
Bibliofalante
Editora
Marcela Antelo
Comisso Editorial
Clotilde Leguil, Dbora Nitzcaner, Jorge Pimenta, Maria Bolgiani, Maria Cristina Aguirre, Maria Silvia Hanna.
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 *
Cada una de las lenguas eligi la fina extensin de la articulacin del parltre
con otros significantes que surgieron en el curso de la investigacin: cuerpo, RSI,
Sinthome, Inconsciente, Escabel, etc.
Las lenguas se distinguen por colores, extrayendo de ellas el toque de Real que les es
propio.
El formato flippingbook, fue elegido por su potencial interactivo y por ser un soporte
que permite singularizar el recorrido de cada uno. Bsqueda por autor, por palabra,
envo de la seleccin por email, acceso en el telfono, IPad, en el sitio, descarga del
livro fala por todos lados.
Marcela Antelo
[Editora]
* [http://hera.ugr.es/tesisugr/17368716.pdf ]
X Congreso de la Asociacin Mundial de Psicanlisis
25 a 28 de Abril de 2016, Ro de Janeiro
Bibliohablante
EL CUERPO HABLANTE
Sobre el inconsciente en el Siglo XXI
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
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).
6
EL CUERPO HABLANTE
Bibliohablante
Dbora Nitzcaner
[Coordinacin y Edicin]
7
Sumario
1.
Sigmund Freud
I /a. Afecto, Defensa, Trauma 10
I /d. Correspondencias 16
2.
Jacques Lacan
II /a. Parltre 18
II /a.1 El Seminrio 18
II /a.2 Otros Escritos 20
II/ a.3 Otros Textos 21
II /b. Inconsciente 22
II /b.1 El Seminrio 22
II /b.2 Otros Escritos 27
II /b.3 Otros Textos 28
II /d. Sinthome 35
II /d.1 El Seminrio 35
II /d.2 Otros Textos 38
8
II /e. Escabel 38
II /e.1 El Seminrio 38
II /e.2 Otros Escritos 39
3.
JacquesAlain Miller
III /a. Parltre 41
III /a.1 Los Cursos Psicoanalticos 41
III /a.2 Otros Textos 51
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X Congreso de la AMP, Ro de Janeiro 2016
1.
Sigmund Freud
I /a. Afecto, Defensa, Trauma
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
10
EL CUERPO HABLANTE
no puede entrar en asociacin con las otras ideas que constituyen al yo del cual
Sigmund Freud
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
Historiales clnicos
Seora Emmy Von N. 40 aos de Livonia
Puntualic tomando ejemplos de la vida corriente, que una investidura
(Besetzun) as de una representacin con afecto no tramitado conlleva siempre
cierto grado de inaccesibilidad asociativa, de inconciliabilidad con nuevas
investiduras. p. 108
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12
EL CUERPO HABLANTE
Llamemos a la actividad por la cual un lugar del cuerpo enva a la vida anmica
estmulos de excitacin sexual su erogenidad []. p. 81
[] El ideal del yo reclama por cierto esa sublimacin, pero no puede forzarla;
la sublimacin sigue siendo un proceso especial cuya iniciacin puede ser
incitada por el ideal, pero cuya ejecucin es por entero independiente de tal
incitacin. p. 91
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X Congreso de la AMP, Ro de Janeiro 2016
14
EL CUERPO HABLANTE
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Imaginamos que en su extremo [el ello] est abierto hacia lo somtico, ah acoge
dentro de s las necesidades pulsionales que en l hallan su expresin psquica
[] no tiene ninguna organizacin, no concentra una voluntad global, slo el
afn de procurar satisfaccin a las necesidades pulsionales con observancia del
principio del placer. p. 68-69
As, pulsionado por el ello, apretado por el supery, repelido por la realidad, el
yo pugna por dominar su tarea econmica, por establecer la armona entre las
fuerzas e influjos que actan dentro de l y sobre l []. p. 73
I /d. Correspondencias
16
EL CUERPO HABLANTE
[] una defensa patolgica, en cambio, slo existe contra una huella mnmica
todava no traducida de una fase anterior. p. 276
Carta 98
El excedente sexual impide la traduccin [] no puede crear todava ninguna
represin, para ello hace falta la cooperacin de la defensa, pero sin excedente
sexual la defensa no produce neurosis alguna. p. 198
Carta 262
Sueo e histeria no te decepcionar eventualmente. El principal asunto
en l sigue siendo lo psicolgico, el aprovechamiento del sueo, algunas
particularidades de los pensamientos inconsciente. Sobre lo orgnico slo hay
lamparazos, justamente sobre las zonas ergenas y la bisexualidad. p. 477
The Honeymoon
(1873)
ErnestAnge Duez
17
X Congreso de la AMP, Ro de Janeiro 2016
2.
Jacques Lacan
II /a. Parltre
II /a.1 El Seminrio
18
EL CUERPO HABLANTE
19
X Congreso de la AMP, Ro de Janeiro 2016
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
[] En cambio, el goce flico se sita en la conjuncin de lo simblico con
lo real. Esto en la medida en que, en el sujeto que tiene su soporte en el
parltre, que es eso que designo como el inconsciente, est el poder de conjugar
la palabra con cierto goce, ese llamado flico, que se experimenta como
parasitario, debido a la palabra misma, debido al parltre. Inscribo, pues, aqu
el goce flico como contrapeso a lo que ocurre con el sentido. Es el lugar de lo
que el parltre designa, a conciencia, como poder. p. 56
El Atolondradicho (1972)
[] pudo arreglrselas con todo lo que le viniese del inconsciente, hasta el
momento en que, al decirlo estructurado como un lenguaje, permit pensar
que de tanto hablar, era poco lo dicho: que eso habla y habla (cause), pero que
20
EL CUERPO HABLANTE
eso es todo lo que eso sabe hacer. Tan poco me comprendieron, mejor as, que
Jacques Lacan
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
se resume en una cicatriz, en un lugar del cuerpo que hace nudo y que este
nudo es puntuable, no ms en su lugar seguramente, ya que hay ah el mismo
desplazamiento que est ligado a la funcin y al campo de la palabra. p. 12
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
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X Congreso de la AMP, Ro de Janeiro 2016
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
II /b. Inconsciente
II /b.1 El Seminrio
Inconsciente/ Pulsin
22
EL CUERPO HABLANTE
Lo que Freud demuestra, lo que aport de decisivo es que, por medio del
inconsciente, vislumbramos que todo lo que atae al lenguaje tiene que ver
con el sexo, est en cierta relacin con el sexo, pero especialmente en el hecho
de que la relacin sexual no puede, por lo menos hasta ahora, inscribirse de
ninguna manera. p. 121
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X Congreso de la AMP, Ro de Janeiro 2016
24
EL CUERPO HABLANTE
ese real que a la muy poca realidad que es la nuestra, la del fantasma; que tal vez
Jacques Lacan
Inconsciente / Real
Se trata de situar qu tiene que ver el sinthome con lo real, lo real del
inconsciente, si es cierto que el inconsciente es real. Cmo saber si el
inconsciente es real o imaginario? Esta es la pregunta. Este participa de un
equvoco entre los dos. p. 99
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X Congreso de la AMP, Ro de Janeiro 2016
habla. p. 131
[] En la medida en que el inconsciente conlleva una referencia al cuerpo,
pienso que puede distinguirse la funcin de lo real. p. 133
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
EL CUERPO HABLANTE
se origina del hecho de que la histrica no sabe lo que dice, cuando dice
Jacques Lacan
Radiofona (1970)
El inconsciente puede ser como dije la condicin de la lingstica. Esta no
tiene sin embargo sobre l el menor influjo. Porque ella deja en blanco lo que
all hace afecto: el objeto a con el cual, al mostrar que l es la apuesta del acto
psicoanaltico, pens haber esclarecido cualquier otro acto. p. 432
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
27
X Congreso de la AMP, Ro de Janeiro 2016
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
28
EL CUERPO HABLANTE
II /c.1 El Seminrio
[] el ser es el goce del cuerpo como tal, es decir como asexuado, ya que
lo que se llama goce sexual est marcado, dominado, por la imposibilidad de
establecer como tal, en ninguna parte en lo enunciable, ese nico Uno que nos Irreversible
interesa, el Uno de la relacinproporcin sexual.p. 14 (2002)
Gaspar Noe
29
X Congreso de la AMP, Ro de Janeiro 2016
30
EL CUERPO HABLANTE
Clase del 8 abril 1975 Que el agujero sea eso sobre lo cual est
puesto el acento en lo corporal por todo el pensamiento analtico, eso ms bien
lo tapona, [] El hecho de que sea en el orificio que se haya suspendido todo
lo que hay de preedpico, como se dice, que toda la perversidad se oriente
como siendo la de toda nuestra conducta integralmente, eso es muy extrao
Sin embargo, una bolsa vaca sigue siendo una bolsa, es decir, el uno que solo
es imaginable por la ex sistencia y la consistencia que tiene el cuerpo, por ser
envase. p. 18
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X Congreso de la AMP, Ro de Janeiro 2016
32
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 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
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X Congreso de la AMP, Ro de Janeiro 2016
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
[] Lo que hay como agujero en el centro del lenguaje vale igual que lo
que hay como agujero en el centro del cuerpo, de lo cual solo sabemos sus
proliferaciones imaginarias. Debe haber tambin agujero en el corazn, en
el centro de lo real. Es lo que permite figurarse esta configuracin trica que
articulo con el nudo borromeo. p.18
34
EL CUERPO HABLANTE
cuerpo, no voy a decir que no pensara, pues esto es obvio, sino que no estara
profundamente capturado por la imagen de ese cuerpo. p. 118
II /d. Sinthome
II /d.1 El Seminrio
Inconsciente/ Sinthome
Digo que hay que suponer tetrdico lo que hace al lazo borromeo que
perversin solo quiere decir versin hacia el padre , que, en suma, el padre es
un sntoma, o un sinthome, como ustedes quieran. Plantear el lazo enigmtico
de lo imaginario, lo simblico y lo real implica o supone la existencia del
sntoma. p. 20
Diremos, por lo tanto, que un cuarto nudo siempre se apoyar en tres soportes
que es esta ocasin llamaremos subjetivos, es decir, personales. Si recuerdan el
modo en que introduje este cuarto elemento respecto de los tres elementos que
se supone constituyen cada uno algo personal, el cuarto ser lo que enuncio este
ao como el sinthome. p. 52
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X Congreso de la AMP, Ro de Janeiro 2016
Hay pareja porque hay un lazo del sinthome con algo particular. En la medida
que el sinthome se enlaza con el inconsciente y lo imaginario se liga a lo real,
tratamos con algo de lo que surge el sinthome. p. 54
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
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
36
EL CUERPO HABLANTE
existe una praxis cualquiera, es decir, algo que depende del decir, de lo que
llamar tambin el artedecir [lartdire], para deslizar hacia el ardor [lardeur].
p. 116
Se me pregunta esto Si el psicoanlisis es un sinthome yo no dije que el
psicoanlisis fuera un sinthome, lo que usted hace con su nudo y sus matemas no
es acaso descifrarlo, con la consecuencia de disipar su significacin? No pienso que
el psicoanlisis sea un sinthome. p. 13233
Todo esto solo llev a darse cuenta de que no es lo mismo decir Joyce el
sinthome que Joyce el smbolo. p. 162
Pero hay otra manera de llamarlo. As, lo que atae al Nombre del Padre, en
la medida en que Joyce testimonia de l, hoy lo recubro con lo que conviene
llamar el sinthome. p. 165
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X Congreso de la AMP, Ro de Janeiro 2016
II /e. Escabel
II /e.1 El Seminrio
Escabel/ Sublimacin
The Odyssey of an
American Composer El Seminrio, Libro VII, La tica del psicoanlisis (1959
(1980)
1960). Buenos Aires, Ed. Paids, 1988
Y la frmula ms general que les doy de la sublimacin es la siguiente ella
lleva un objeto [] a la dignidad de la Cosa. p. 138
[] dira que ese trmino del que me sirvo con ustedes para intentar dar, por
fin, a la sublimacin una articulacin conforme con aquello con lo que nos
enfrentamos, das Ding, lo que llamo la Cosa, es un lugar decisivo en torno al
cual debe articularse la definicin de la sublimacin antes de que yo (je) haya
nacido y con ms razn An antes de que los Ichziele, las metas del yo (je),
aparezcan. p. 193
38
EL CUERPO HABLANTE
p. 177-178
Intento asimismo hacerles ver que la esttica freudiana, en el sentido ms
amplio del trmino, es decir, el anlisis de toda la economa de los significantes,
nos muestra esa Cosa, inaccesible. Debe ser colocada en el punto de partida del
problema, para tratar de articular sus consecuencias, en particular el papel de la
idealizacin. p. 195
39
X Congreso de la AMP, Ro de Janeiro 2016
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
40
EL CUERPO HABLANTE
3.
Jacques Alain Miller
JacquesAlain Miller
III /a. Parltre
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X Congreso de la AMP, Ro de Janeiro 2016
42
EL CUERPO HABLANTE
Aqu cobra todo su sentido la frmula no hay relacin sexual, que quiere decir
que los parltres, como seres sexuados, forman pareja, no a nivel del significante
sino a nivel del goce, y que este enlace es siempre sintomtico. p. 410
[] 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
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
Y la incidencia especial de Lacan, cuyo eco parece que an perdura en dicho
pas, fue haber desplazado este focus, este punto focal sobre el ego hacia el sujeto
hablante, lo que constituye la innovacin del informe de Roma. p. 210
43
X Congreso de la AMP, Ro de Janeiro 2016
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
44
EL CUERPO HABLANTE
45
X Congreso de la AMP, Ro de Janeiro 2016
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
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
[] es ms del lado del tener que del ser como se plantea el Uncuerpo. El
Uncuerpo, dice Lacan, es la nica consistencia del parltre. En esta frase
se encuentran reducidos todos los reflejos de este vertedero que es el Otro
con mayscula. Se trata del Uncuerpo en tanto nica consistencia [] esta
consistencia es mental []. p. 108
[] 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.
Complex than you Dira q eso es lo ms seguro de lo que viene al lugar de los tres modos de la
think
(1989)
identificacin [] este tener no es ms que una creencia, creencia de tener su
Arturo Mejias Castro cuerpo como si fuese un objeto disponible [] el Uncuerpo, dice Lacan, es la
nica consistencia del parltre. p. 108
46
EL CUERPO HABLANTE
Cuando hay relacin sexual, slo puede ser dentro de la relacin con una
Jacques Alain Miller
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
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 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
X Congreso de la AMP, Ro de Janeiro 2016
Un analista sera alguien que sabra medir la distancia entre verdad y real, y
de este modo sabra instituir la experiencia analtica, esto es, la histerizacin
del discurso. Simplemente y para anunciar aquello con lo que tratar de
continuar, ya no es el pase del sujeto del saber, es el pase del parltre. Y el pase
del parltre no es el testimonio de un xito, sino de cierto modo del fracaso.
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
Jacques Alain Miller
matema, abandon sus matemas por los nudos, que quizs tambin lo sean
pero con un configuracin muy diferente. p. 191
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
[] en ese que ya no llamamos sujeto sino parltre, el cuerpo mismo, su
cuerpo, no est antes del significante, no es una realidad anterior al significante.
[] Tiene su cuerpo como un bien, una propiedad, un objeto que se trata bien
o mal, que se desdea, se abandona o se arregla. Los cuidados prodigados o no
a ese cuerpo denotan el valor inconsciente que se le atribuye. p. 284
[] el goce del que el parltre es capaz es siempre el que no hace falta. Del
goce siempre se puede decir en latn non decet (no conviene), y es que el nico
que convendra sera el de la relacin sexual, que no existe. []. p. 288
As, el goce puede ser acorralado en todas las manifestaciones del inters, y
vemos que nada subsiste para el parltre que no tenga su coeficiente de goce.
Por eso la formacin del sntoma es coextensiva de su emergencia. p. 290
49
X Congreso de la AMP, Ro de Janeiro 2016
50
EL CUERPO HABLANTE
51
X Congreso de la AMP, Ro de Janeiro 2016
52
EL CUERPO HABLANTE
Eso el ego tiene que ver con el amor. No el amor del padre, sino el amor
propio, en el sentido del amor del Un cuerpo. El parltre adora su cuerpo
[] Este Un cuerpo, dice Lacan un poco ms adelante [] es la nica
consistencia del parltre. p. 21
53
X Congreso de la AMP, Ro de Janeiro 2016
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
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
55
X Congreso de la AMP, Ro de Janeiro 2016
56
EL CUERPO HABLANTE
[] all donde Lacan hablaba de orden simblico [] dira que despus trat
ms bien con el cuerpo de lo simblico, que se llama lalengua. En la ultimsima
enseanza de Lacan, el cuerpo de lo simblico est en el lugar antes ocupado
por el orden simblico. p. 254
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X Congreso de la AMP, Ro de Janeiro 2016
[] Freud asla dos rasgos del goce. Primero, que est ligado a una funcin
vital pero que se independiza de ella. Segundo, que no tiene un objeto
sexual exterior, sino que es autoertico y concierne al propio cuerpo; [] el
goce encuentra su satisfaccin, y su meta ha de hallarse en la zona ergena
misma.p. 277
58
EL CUERPO HABLANTE
El cuerpo no depende del ser, sino del tener, y eso es lo que acenta
Jacques Alain Miller
[] 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
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
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X Congreso de la AMP, Ro de Janeiro 2016
Que el goce del cuerpo propio sea opaco vuelve tanto ms interesante
el psicoanlisis, pues en efecto eso significa que la operacin propia del
psicoanlisis es un forzamiento que relaciona el goce con el sentido para
resolverlo, una resolucin que aqu significa desanudamiento.p. 389
60
EL CUERPO HABLANTE
Todo lo que Lacan formula acerca del cuerpo apunta a constituirlo como una
entidad aislada. Por eso su argumentacin se teje en torno de esta frase central:
el cuerpo nos es extrao. p. 64-65
[] esa consistencia se basa en una relacin del parltre con su cuerpo. Hay
aqu una relacin. La relacin que Lacan perdi en el nivel sexual, la relacin
cuya inexistencia en el nivel sexual formul, reaparece en el nivel corporal. En
cierto modo James Joyce sirve de ejemplo de un Hay una relacin corporal.
p. 417
[] habra que oponer la adoracin del cuerpo propio a la yoizacin del
cuerpo propio. La primera relacin, la de adoracin del cuerpo, sigue siendo
una relacin de tener, mientras que la segunda es una relacin de ser.
p. 419
El ultimsimo Lacan (2006 2007). Buenos Aires. Ed. Paids,
2013
Se trata de un tener que uno lleva consigo []. El cuerpo es un mueble. Se
lo puede movilizar, transportar, pero en relacin con el sujeto, con el sujeto
tachado, simblico, lo que es del orden de lo imaginario, es decir, el cuerpo, es
fundamentalmente extranjero. p. 79
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X Congreso de la AMP, Ro de Janeiro 2016
Queda una x que es la poesa [] una poesa que operara una relacin directa
del significante con el cuerpo. [] Por lo tanto, ni gramtica, ni lgica: poesa.
p. 211
Sutilezas Analticas (2008 2009). Buenos Aires, Ed. Paids,
2011
[] est lo singular del sinthome donde eso no le habla a nadie. [] No es
un acontecimiento de pensamiento, no es un acontecimiento del lenguaje,
es un acontecimiento del cuerpo. Falta an saber de qu cuerpo. No es un
acontecimiento del cuerpo especular, [] sino un acontecimiento del cuerpo
sustancial, ese que tiene consistencia de goce. p. 106-107
62
EL CUERPO HABLANTE
63
X Congreso de la AMP, Ro de Janeiro 2016
Digamos que el enunciado No hay relacin sexual es el lado negativo del hecho
positivo que es Hay sinthome. p. 23
64
EL CUERPO HABLANTE
representacin. p. 72
Cuando hay relacin sexual, solo puede ser dentro de la relacin con una
alteridad interna a la estructura del 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
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X Congreso de la AMP, Ro de Janeiro 2016
Otro. p. 140
Sutilezas Analticas (2008 2009). Buenos Aires, Ed. Paids,
2011
El punto de vista del sinthome borra la distincin neurosispsicosis cuando
destaca el modo de gozar en su singularidad, es decir, sustrayndolo de las
categoras. p. 76
Sin duda, all donde eso habla eso goza, pero la orientacin hacia el sinthome
acenta que eso goza all donde eso no habla, donde no produce sentido.
p. 107
Y as como Lacan haba invitado al analista a ocupar el lugar del objeto a, en
El seminrio 23 formula que el analista es un sinthome. Como est sostenido
por el sinsentido, se lo exime de sus motivaciones, no se explicar. Ms bien
representar el acontecimiento corporal, el semblante del traumatismo. Y
tendr que sacrificar mucho para merecer ser o ser tomado por un trozo de
real. p. 107
66
EL CUERPO HABLANTE
Por algo para calificar la cima de la relacin con el goce, Lacan eligi la palabra
sinthome, que es una modificacin, justificada por la etimologa, de sntoma,
trmino del vocabulario freudiano del que, Anque quiere decir muchas cosas,
destaco su sentido de sustitucin. p. 285
Por lo tanto, la teora del goce debe ser ella tambin, si me permiten
desedipizada, lo que implica que lo que se nos da de goce no conviene a la
relacin sexual, y por eso el goce produce sinthome. El sinthome de Lacan
simplemente es el sntoma generalizado, el sntoma por cuanto no hay
pulsin sexual total. Y eso produce sntoma, pero un sntoma, si me permiten,
irremediable. p. 289
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X Congreso de la AMP, Ro de Janeiro 2016
atormentado por la verdad. Ese final sin duda es l mismo contingente. Quizs
el final de anlisis tenga la estructura del encuentro. p. 303
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
X Congreso de la AMP, Ro de Janeiro 2016
70
EL CUERPO HABLANTE
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
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X Congreso de la AMP, Ro de Janeiro 2016
Cmo hacer de ese acontecimiento, de esa mediocre desgracia, algo que pudo
ser llamado bello y que no es ms que escabel? Es un ideal, incluso el nico
ideal que Lacan delinea en sus ltimos seminrios una vez despojado de las
ensoaciones del lazo social, que haba cultivado. p. 48
El escabel nos dice con gran precisin Lacan en Joyce el Sntoma est
condicionado por el hecho de que el hombre tiene un cuerpo y solo uno, un
cuerpo en el que sobrevienen acontecimientos. p. 92
Escabel / Sublimacin
72
EL CUERPO HABLANTE
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
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X Congreso de la AMP, Ro de Janeiro 2016
74
EL CUERPO HABLANTE
75
Il faut donc quun Peintre,
de quelque cole quil soit, avant que darrter son dessin,
considre attentivement la qualit de ce qui parlent
et la nature de la chose dont il sagit [].
Lonard de Vinci, Trait de la peinture *
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 .
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.
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
Trois moments du corps parlant
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
Table des matires
1.
Jacques Lacan
I /a. Prhistoire du corps parlant (1953 - 1961) 82
I /a.1 Le corps qui se tait
(le corps impliqu dans la formation du moi)(1953 - 1959) 82
I /a.2 Le corps du fantasme
(sujet du signifiant complt dun lment corporel)(1958-1961) 90
80
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Xe Congrs de l AMP, Rio de Janeiro 2016
1.
Jacques Lacan
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
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LE CORPS PARLANT
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Xe Congrs de l AMP, Rio de Janeiro 2016
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
Le corps morcel trouve son unit dans limage de lautre, qui est sa propre
image anticipe situation duelle o sbauche une relation polaire, main non-
symtrique. p. 72
Lhomme a un corps
Cest trs drle () lhomme a un corps. () a fait plus sens pour nous
que pour nimporte qui, parce que, avec Hegel et sans le savoir, pour autant
que tout le monde est hglien sans le savoir, nous avons pouss extrmement
loin lidentification de lhomme avec son savoir, qui est un savoir accumul. Il
est tout fait trange dtre localis dans un corps, et on ne saurait minimiser
cette tranget, malgr quon passe son temps faire des battements dailes en
se vantant davoir rinvent lunit humaine, que cet idiot de Descartes avait
dcoupe. p. 93
Limage de son corps, principe de toute unit que lhomme peroit dans les
objets
84
LE CORPS PARLANT
langage humain
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Xe Congrs de l AMP, Rio de Janeiro 2016
p. 101
Forclusion du corps primordial de signifiant
Tout ce qui est du rel est toujours et obligatoirement a sa place, mme quand
on le drange. Le rel a pour proprit de porter sa place a la semelle de ses
souliers. Vous pouvez bouleverser tant que vous voudrez le rel, il nen reste pas
86
LE CORPS PARLANT
moins que nos corps seront encore a leur place aprs lexplosion dune bombe
Jacques Lacan
atomique, a leur place de morceaux. Labsence de quelque chose dans le rel est
purement symbolique. p. 38
Dans la psychogense courante que lon nous fait actuellement dans lanalyse,
tout se passe a la faon dun rve idaliste chaque sujet est comme une
araigne qui doit tirer delle-mme tout le fil de sa toile, il est la a senvelopper
de soie dans son cocon, et toute sa conception du monde, il doit la sortir de
lui-mme et de ses images. () Mais cest parce que, de lexprience, on ne
veut retenir que les aspects qui vont dans ce sens, tandis que chaque fois que
lon sembrouille, on croit navoir affaire qua une difficult de langage, alors
que cest une manifestation de lerreur ou lon est. La somatognosie, limage du
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Xe Congrs de l AMP, Rio de Janeiro 2016
Je ne fais ainsi rien dautre que de mettre en valeur ceci, qui est caractristique
de la frustration originaire tout objet introduit par une frustration ralise, ne
saurait tre quun objet que le sujet prend dans cette position ambigu qui est
celle de lappartenance a son propre corps. p. 124
Cest pourquoi Winnicott sarrte sur ces objets quil appelle transitionnels.
Sans eux, nous naurions aucun tmoignage de la faon dont lenfant pourrait
constituer un monde au dpart de ses frustrations. () Lobjet pour autant
quil est engendre par la frustration, nous conduit a admettre lautonomie de
la production imaginaire dans sa relation a limage du corps. Cest un objet
ambigu, qui est entre les deux, a propos duquel on ne peut parler ni de ralit,
ni dirralit. p. 126-127
Cest ainsi que loralit devient ce quelle est. Etant un mode instinctuel de la
faim, elle est porteuse dune libido conservatrice du corps propre, mais elle nest
pas que cela. Freud sinterroge sur lidentit de cette libido est-ce la libido
de la conservation ou la libido sexuelle ? () Elle est libido au sens propre, et
libido sexuelle. p. 184
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
LE CORPS PARLANT
pour autant quil est port dans lautre direction quil constitue et structure un
Jacques Lacan
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
(...) 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
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Xe Congrs de l AMP, Rio de Janeiro 2016
serait-ce que pris simplement au niveau de lexistence de son corps, par le fait
que la mre est un tre parlant. p. 393
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LE CORPS PARLANT
Le sujet en tant quil est barr, annul, aboli, par laction du signifiant, trouve
Jacques Lacan
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
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
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
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Xe Congrs de l AMP, Rio de Janeiro 2016
Quand on avance dans la direction de ce vide central, en tant que cest jusqu
prsent sous cette forme que se prsente nous laccs la jouissance, le corps
du prochain se morcelle. Doctrinant la loi de la jouissance comme pouvant
fonder je ne sais quel systme de socit idalement utopique, Sade sexprime
ainsi - Prtez-moi la partie de votre corps qui peut me satisfaire un instant, et
jouissez, si cela vous plat, de celle du mien qui peut vous tre agrable.
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
Le beau, limage du corps et le signifiant du dsir
Encore au temps de Kant, ce qui nous est prsent comme la limite des
possibilits du beau, comme lidale Erscheinen, cest la forme du corps humain.
Elle a t, parce quelle ne lest plus, forme divine. Elle est lenveloppe de tous les
fantasmes possibles du dsir humain. Les fleurs du dsir sont contenues dans ce
vase dont nous essayons de fixer les parois. Cest ce qui amne poser la forme
du corps, et trs prcisment limage, telle que je lai articule ici dans la fonction
du narcissisme, comme ce qui reprsente, dans un certain rapport, le rapport de
92
LE CORPS PARLANT
lhomme sa seconde mort, le signifiant de son dsir, son dsir visible. p. 345
Jacques Lacan
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
Eryximaque nous dit, traduction textuelle, que la mdecine est la science des
rotiques du corps. On ne peut, me semble-t-il, donner meilleure dfinition de
la psychanalyse. p. 91
Lhomme est devenu lOtage du Verbe parce quil sest dit, ou aussi bien pour
quil se soit dit, que Dieu est mort. A ce moment souvre cette bance, o rien
dautre ne peut tre articul que ce qui nest que le commencement mme du
ne fus-je, qui ne saurait tre quun refus, un non, un ne, ce tic, cette grimace,
bref, ce flchissement du corps, cette psychosomatique, qui est le terme o nous
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Quoiquil en soit, ce que le sujet trouve en cette image altre de son corps,
cest le paradigme de toutes les formes de la ressemblance qui vont porter sur
le monde des objets une teinte dhostilit en y projetant lavatar de limage
narcissique, qui, de leffet jubilatoire de sa rencontre au miroir, devient dans
laffrontement au semblable le dversoir de la plus intime agressivit.
p. 809
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LE CORPS PARLANT
(-)
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Si cette image spculaire que nous avons en face de nous, qui est notre
stature, notre visage, notre paire dyeux, laisse surgir la dimension de notre
propre regard, la valeur de limage commence de changer surtout sil y a un
moment o ce regard qui apparat dans le miroir commence ne plus nous
regarder nous-mmes. Initium, aura, aurore dun sentiment dtranget qui est
la porte ouverte sur langoisse. Ce passage de limage spculaire ce double qui
mchappe, voil le point o quelque chose se passe dont larticulation que nous
donnons la fonction du a nous permet de montrer la gnralit, la prsence dans
tout le champ phnomnal. p. 104
Quest-ce que lobjet a, au niveau de ce qui subsiste comme corps, et qui nous
drobe en partie, si je puis dire, sa propre volont ? Cet objet a, cest ce roc dont parle
Freud, la rserve dernire irrductible de la libido () p. 127
Avant le stade du miroir, ce qui sera i(a) est dans le dsordre des petits a dont
il nest pas encore question de les avoir ou pas. Cest le vrai sens, le sens le plus
profond donner au terme dauto-rotisme, on manque de soi, si je puis dire,
du tout au tout. Ce nest pas du monde extrieur quon manque, comme on
lexprime improprement, cest de soi-mme. Ici sinscrit la possibilit de ce
fantasme du corps morcel que certains dentre vous ont rencontr chez les
schizophrnes. p. 139-140
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LE CORPS PARLANT
tout circoncis dans son prpuce. () Ce dont il sagit nest point, loin de l, localis
ce petit bout de chair qui fait lobjet du rite. () la sparation essentielle avec une
certaine partie du corps, un certain appendice, devient symbolique dune relation
fondamentale au corps propre pour le sujet dsormais alin. p. 247
Il ne sagit pas du corps en tant quil nous permettrait de tout expliquer par
une sorte dbauche de lharmonie de lUmwelt et de lInnenwelt, cest quil y a
toujours dans le corps, du fait de cet engagement dans la dialectique signifiante,
quelque chose de spar, quelque chose de sacrifi, quelque chose dinerte, qui est la
livre de chair. p. 254
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La lamelle
Cette lamelle, cet organe, qui a pour caractristique de ne pas exister, mais
qui nen est pas moins un organe, cest la libido. Cest la libido, en tant que
pur instinct de vie immortelle, de vie irrpressible, de vie qui na besoin, elle,
daucun organe, de vie simplifie et indestructible. Cest ce qui est justement
soustrait ltre vivant de ce quil est soumis au cycle de la reproduction sexue.
Et cest de cela que sont les reprsentants, les quivalents, toutes les formes que
lon peut numrer de lobjet a. p. 180
Les zones rognes sont lies linconscient car cest l que sy noue la
prsence du vivant
Le rapport lAutre est justement ce qui, pour nous, fait surgir ce que
reprsente la lamelle - non pas la polarit sexue, le rapport du masculin au
fminin, mais le rapport du sujet vivant ce quil perd de devoir passer, pour sa
reproduction, par le cycle sexuel. () La lamelle a un bord, elle vient sinsrer
sur la zone rogne, cest--dire sur lun des orifices du corps, en tant que ces
orifices sont lis louverture-fermeture de la bance de linconscient. Les zones
rognes sont lies linconscient, parce que cest l que sy noue la prsence du
vivant. p. 181-182
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Cest une occasion pour rappeler que le recours limage pour expliquer la
mtaphore est toujours faux. Toute domination de la mtaphore par limage
doit tre suspecte, car le support en est toujours limage spculaire du corps.
Cette image est en dfaut, dfaut trs simple illustrer, encore que ce ne soit
quune illustration, en disant tout simplement que limage anthropomorphe,
masque la fonction des orifices. p. 94
Depuis que je lai introduite dans notre maniement, jai essay dindiquer
que la fonction de la jouissance est essentiellement rapport au corps, mais
ce rapport nest pas nimporte lequel. Il se fonde sur une exclusion qui est en
mme temps une inclusion. Do notre effort vers une topologie qui corrige les
noncs jusquici reus dans la psychanalyse. p. 114
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seuil, implique la centralit dune zone, disons, interdite, parce que le plaisir y
Jacques Lacan
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
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
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
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Dans la pratique rotique que jvoque, qui est la flagellation, pour lappeler
par son nom au cas il y aurait ici des archi-sourds, le jouir prend lambigut
mme par quoi cest son niveau, et nul autre, que se touche lquivalence
du geste qui marque, et du corps, objet de jouissance.Jouissance de qui? ()
Est- il sr que cela veuille dire jouissance de lAutre? Certes, cest une des voies
dentre de lAutre dans son monde, et assurment, elle, non rfutable. Mais
laffinit de la marque avec la jouissance du corps mme, cest l prcisment o
sindique que cest seulement de la jouissance, et nullement dautres voies, que
stablit la division dont se distingue le narcissisme, de la relation lobjet.
p. 55
Quest-ce qui a un corps et qui nexiste pas?
Nous voici reconduits ceci, de fait, quun corps peut tre sans figure. Le
pre, ou lautre, quel quil soit, qui ici joue le rle, assure la fonction, assure la
fonction, donne la place, de la jouissance, il nest point mme nomm. Dieu
sans figure, cest bien le cas. Il nest nanmoins pas saisissable, sinon en tant que
corps. Quest-ce qui a un corps et qui nexiste pas? Rponse le grand Autre.
Si nous y croyons, ce grand Autre, il a un corps, inliminable de la substance
de celui qui a dit Je suis ce que je suis. p. 74
Cest vrai que le lis des champs, nous pouvons bien limaginer comme un
corps tout entier livr la jouissance. Chaque tape de sa croissance identique
une sensation sans forme. Jouissance de la plante. Rien en tout cas ne permet
de lui chapper. Cest peut-tre une douleur infinie dtre une plante. Enfin
personne ne samuse rver a, sauf moi. Il nen est pas de mme pour
lanimal qui a () la possibilit de se mouvoir pour obtenir surtout le moins de
jouissance. Cest ce quon appelle le principe du plaisir. Ne restons pas l o on
jouit (). p. 87-88
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LE CORPS PARLANT
nave, savoir que toute conscience se sait tre conscience. Et pourtant, il tresse ce
Jacques Lacan
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
Cest cette libert mme qui impose la slection dun corps dit AE. Et sil est
ainsi confluent au corps existant dj sous ce titre, cest quil ny a aucune raison
de refuser ce corps la capacit dont la nouvelle slection se motive.
Que cet hommage, tel le dcline, pourquoi pas? Quon applaudisse cette
dmission comme un dfi, nous rappelle que la dmagogie ne saurait tre
unilatrale. Il y faut aussi un public: ceci prouve quil ne manque pas.
p. 294
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Linconscient et son jeu, cela veut dire que, parmi les nombreux signifiants
qui courent le monde, il va y avoir en plus le corps morcel.
p. 16
La jouissance de la vie a un terme
Le monde dit inanim nest pas la mort. La mort est un point, un point terme
de quoi? de la jouissance de la vie. p. 21
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Cest le mrite quon peut donner au texte de Sade que davoir appel les
Jacques Lacan
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
Cest seulement au fait de parler que puisse sapercevoir que ce qui parle,
quoi que ce soit, est ce qui jouit de soi comme corps, ce qui jouit dun corps
quil vit comme ce que jai dj nonc du tu-able, cest--dire comme tutoyable,
dun corps quil tutoie et dun corps qui il dit tue-toie dans la mme ligne. La
psychanalyse, quest-ce? Cest le reprage de ce qui se comprend dobscurci, de ce
qui sobscurcit en comprhension, du fait dun signifiant qui a marqu un point du
corps. p. 150
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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
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
Le corps comme ground
Lanalyste en corps
On doit penser que, comme je lnonce, sil y a quelque chose qui existe qui
sappelle le discours analytique, cest parce que lanalyste en corps, avec toute
ambigut motive de ce terme, installe lobjet a la place du semblant.
p. 231
Former lanalyste distinguer entre le niveau du corps et le
discours
Ce qui Peirce ose nous articuler au joint dune antique cosmologie, cest la
plnitude de ce dont il sagit dans le semblant de corps. Cest le discours dans
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LE CORPS PARLANT
son rapport, dit-il, au rien. Cela veut dire ce autour de quoi ncessairement
Jacques Lacan
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
Jouir dun corps quand il ny a plus dhabits laisse intacte la question de ce qui
fait lUn, cest--dire celle de lidentification. La perruche sidentifiait Picasso
habill.
Il en est de mme de tout ce qui est de lamour. Lhabit aime le moine, parce
que cest par l quils ne sont quun. Autrement dit, ce quil y a sous lhabit et
que nous appelons le corps, ce nest peut-tre que ce reste que jappelle lobjet
a. p.12
Pour situer, avant de vous quitter, mon signifiant, je vous propose de soupeser
ce qui, la dernire fois, sinscrit au dbut de ma premire phrase, le jouir dun
corps, dun corps qui, lAutre, le symbolise, et comporte peut-tre quelque
chose de nature faire mettre au point une autre forme de substance, la
substance jouissante. Nest-ce pas l ce que suppose proprement lexprience
psychanalytique? la substance du corps, condition quelle se dfinisse
seulement de ce qui se jouit. Proprit du corps vivant sans doute, mais nous ne
savons pas ce que cest que dtre vivant sinon seulement ceci, quun corps cela
se jouit. Cela ne se jouit que de le corporiser de faon signifiante. p. 26
Cest une des choses essentielles que jai dites la dernire fois lanalyse se
distingue entre tout ce qui a t produit jusqualors du discours, de ce quelle
nonce ceci, qui est los de mon enseignement, que je parle sans le savoir. Je
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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
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
Le monde nest quun rve du corps parlant
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La sexualit est sans aucun doute au centre de tout ce qui se passe dans
linconscient. Mais elle est au centre en ceci quelle est un manque. Cest--dire
que, la place de quoi que ce soit qui pourrait scrire du rapport sexuel comme
tel, se substituent les impasses quengendre la fonction de la jouissance sexuelle,
en tant quelle apparat comme ce point de mirage dont Freud lui-mme donne
quelque part la note comme de la jouissance absolue. p. 34-35
Du rapport de ltre parlant avec son corps et son articulation au noyau opaque
de la jouissance
Le corps des parlants est sujet se diviser des organes, assez pour avoir leur
trouver fonction. Il y faut parfois des ges : pour un prpuce qui prend usage de
la circoncision, voyez lappendice lattendre pendant des sicles, de la chirurgie.
() quil ny a pas de rapport sexuel, ceci du fait quun animal a stabitat quest
le langage, que dlabiter cest aussi bien ce qui pour son corps fait organe, organe
qui, pour ainsi lui ex-sister, le dtermine de sa fonction, ce ds avant quil la trouve.
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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
Je dis, moi, que le savoir affecte le corps de ltre qui ne se fait tre que de
parole, ceci de morceler sa jouissance, de le dcouper par l jusqu en produire
les chutes dont je fais le (a), lire objet petit a, ou bien abject, ce qui se dira
quand je serai mort, temps o enfin lon mentendra, ou encore l(a)cause premire
de son dsir. p. 550
Il [Freud] tait dupe du rel mme sil ny croyait pas. Et cest bien a ce dont
il sagit. La bonne dupe, celle qui nerre pas, il faut quil y ait quelque part un
rel dont elle soit dupe. Leon du 12 mars 1974
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
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Leon du
Jacques Lacan
du corps. Il ny a que chez les tres sexus que le corps meurt.
12 mars 1974
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! Leon du 12 mars 1974
Aller un peu plus loin que le tournage en rond de la jouissance, du corps et
de la mort
Sil y a quelque chose dont puisse se dfinir le corps, ce nest pas la vie puisque
la vie nous ne la voyons que dans des corps qui sont des choses de lordre des
bactries (). On ne voit pas bien le rapport entre a et notre corps. Mais
que la dfinition mme dun corps, cest que ce soit une substance jouissante,
comment est-ce que a na t encore jamais nonc par personne? Leon
du 12 mars 1974
Le corps jouit de lui-mme
Un corps jouit de lui-mme, il en jouit bien ou mal mais il est clair que cette
jouissance lintroduit dans une dialectique o il faut incontestablement dautres
termes pour que a tienne debout, savoir rien de moins que ce nud que je
vous sers en tartine.Leon du 12 mars 1974
Les corps ne se nouent pas
Dans lamour, ce quoi les corps tendent, cest se nouer. Ils ny arrivent
pas naturellement parce que ce quil y a dinou, cest qu un corps, a ne lui
arrive jamais de se nouer. Il ny a mme pas de trace de nud dans le corps!
Leon du 12 mars 1974
Limaginaire: prvalence donne un besoin du corps, celui de dormir
Il faudrait arriver ce que je fasse entrer pour vous dans vos cogitations ceci,
que limaginaire est la prvalence donne un besoin du corps, qui est de
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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. Leon du 19 mars 1974
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. Leon du 19 mars 1974
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. Leon du 9
avril 1974
La jouissance du corps est dun autre ordre que la jouissance phallique
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LE CORPS PARLANT
Body et corpse
Jacques Lacan
Le sme, cest ce qui fait sens.Tout ce qui fait sens dans lalangue savre li
lex-sistence de cette langue, savoir que cest en-dehors de laffaire de la vie
du corps, et que sil y a quelque chose que jai essay de dvelopper cette anne
devant vous, cest que cest pour autant que cette jouissance phallique, que cette
jouissance smiotique se surajoute au corps quil y a un problme. Leon
du 11 juin 1974
Lalangue, un brin de jouissance qui tend ses racines dans le corps
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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.
Leon du 10 dcembre 1974
La jouissance de lAutre du corps fait trou
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.Leon du 17 dcembre 1974
Langoisse comme ce qui borde la jouissance de lAutre corps
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LE CORPS PARLANT
du 21 janvier 1975
La jouissance du corps de lAutre fait trou
Il est clair que sil ny a pas de jouissance de lAutre comme telle, cest quil
ny a pas de garant rencontrable dans la jouissance du corps de lAutre qui fasse
que jouir de lAutre comme tel, a existe. Ici est lexemple le plus manifeste du
trou. Leon du 21 janvier 1975
La consistance, cest ce qui se fabrique et sinvente
Un corps, un corps tel que celui dont vous vous supportez, cest trs
prcisment ce quelque chose qui pour vous na daspect que dtre ce qui
rsiste, ce qui consiste avant de se dissoudre. Leon du 18 fvrier 1975
Le rel, cest ce qui ex-siste au sens, en tant que je le dfinis par leffet de
lalangue sur lide, soit sur limaginaire suppos par Platon, lanimal parltre,
entre autres animaux-corps ou diable-au-corps. Leon du 11 mars
1975
Le corps fait semblant
Le rel, cest le sens en blanc, autrement dit le sens blanc par quoi le corps fait
semblant. Leon du 11 mars 1975
La cogitation est englue dans limaginaire du corps
Linconscient, cest le rel en tant que chez le parltre, il est afflig de la seule
chose qui fasse trou, qui du trou nous assure en lincarnant dans le signifiant
dont en fin de compte il ny a pas dautre dfinition que cest a, le trou. Le
signifiant fait trou.Leon du 15 avril 1975
Le nud, non pas modle et ralit du corps mais support et rel du corps
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pour les analystes une sacre fonction. Le nud nest pas le modle, il est le
Leon du 15 avril
support. Il nest pas la ralit, il est le rel.
1975
Il ny a que linconscient donner corps linstinct
() les pulsions cest lcho dans le corps du fait quil y a un dire. Ce dire,
pour quil rsonne, pour quil consonne, () il faut que le corps y soit sensible.
Quil lest, cest un fait. Cest parce que le corps a quelques orifices dont le
plus important est loreille, parce quil peut pas se boucher, se clore, se fermer.
Cest par ce biais que rpond dans le corps ce que jai appel la voix. () More
geometrico, cause de la forme, chre Platon, lindividu se prsente comme il
est foutu, comme un corps. Et ce corps a une puissance de captivation qui est
telle que, jusqu un certain point, cest les aveugles quil faudrait envier. ()
Ltonnant est que la forme ne livre que le sac, ou si vous voulez la bulle, car
elle est quelque chose qui se gonfle. () Le sac, en tant quil simagine dans la
thorie des ensembles telle que la fond Cantor () comme pouvant ne rien
contenir, tre un sac vide. p. 17-18 (voir galement le commentaire de JAM p. 213 et sq.
Dun corps la Cantor)
Par rapport aux ples que constituent le corps et le langage, le rel est l ce
qui fait accord
116
LE CORPS PARLANT
pauvres de nous, nous navons ide de consistance que de ce qui fait sac ou
Jacques Lacan
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
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
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
Xe Congrs de l AMP, Rio de Janeiro 2016
dcharge. p. 37
Le corps nest affect que par la structure
Reconsidrer laffect partir de mes dires, reconduit en tous cas ce qui sen
est dit de sr.
La simple rsection des passions de lme, comme saint Thomas nomme plus
justement les affects, la rsection depuis Platon de ces passions selon le corps:
tte, cur, voire comme il dit (pithumia) ou surcoeur, ne tmoigne-t-elle pas
dj de ce quil faille pour leur abord en passer par ce corps, que je dis ntre
affect que par la structure? p. 39
Toutes les femmes sont folles, quon dit. Cest mme pourquoi elles ne sont
pas toutes, cest--dire pas folles-du-tout, arrangeantes plutt: au point quil
ny a pas de limites aux concessions que chacune fait pour un homme: de son
corps, de son me, de ses biens. p. 63-64
118
LE CORPS PARLANT
Si cest le cas pour ce quil en est de la jouissance du corps en tant quelle est
jouissance de la vie, la chose la plus tonnante, cest que cet objet, le a, spare
cette jouissance du corps de la jouissance phallique. []Que la jouissance phallique
devienne anomalique la jouissance du corps sest dj aperu trente-six fois.
p. 21
Le corps prend sa porte de limage
Langoisse, justement, se situe ailleurs que la peur dans notre corps. Cest
le sentiment qui surgit de ce soupon qui nous vient de nous rduire notre
corps. Il trs curieux que la dbilit du parltre ait russi aller jusque-l
jusqu sapercevoir que langoisse nest pas la peur de quoi que ce soit dont le
corps puisse se motiver. Cest une peur de la peur. p. 29
Je vais tout de mme vous dire le mot dont je me sers pour dsigner
linconscient je dis le parltre. Je me permets ici aussi une petite quivoque
cest ltre qui parle, mais cest aussi celui qui parle cette chose fabuleuse qui,
strictement ne tient quau langage, savoir ltre. Si ce ntait pas le langage qui
introduise ltre, tout ltre, cette ide, do viendrait-elle? p. 20
119
Xe Congrs de l AMP, Rio de Janeiro 2016
LOM, LOM de base, LOM cahun corps et nan-na Kun. () Il a (mme son
corps) du fait quil appartient en mme temps trois... appelons a, ordres.
() il faut maintenir que lhomme ait un corps, soit quil parle avec son corps,
autrement dit quil parltre de nature. p. 565
Ainsi des individus quAristote prend pour des corps, peuvent ntre rien que
symptmes eux-mmes relativement dautres corps. Une femme par exemple,
elle est symptme dun autre corps. Si ce nest pas le cas, elle reste symptme
dit hystrique. p. 569
Limaginaire na aucune espce dautre support que ceci quil a le corps, et que
cest en tant que ce corps se dnoue de la jouissance phallique que limaginaire
a consistance. p. 269
120
LE CORPS PARLANT
Si lhomme cela parat une banalit que de le dire navait pas ce que lon
appelle un corps, je ne vais pas dire quil ne penserait pas, car cela va de soi,
mais il ne serait pas profondment capt par limage de ce corps. Lhomme
est capt par limage de son corps. Ce point explique beaucoup de choses, et
dabord le privilge qua pour lui cette image. Son monde, si tant est que ce
mot ait un sens, son Umwelt, ce quil y a autour de lui, il le corpo-rifie, il le fait
chose limage de son corps. p. 7
Cest toujours laide de mots que lhomme pense. Et cest dans la rencontre
de ces mots avec son corps que quelque chose se dessine. [] ce langage qui
na absolument pas dexistence thorique, intervient toujours sous la forme de
ce que jappelle dun mot que jai voulu faire aussi proche que possible du mot
lallation lalangue. p. 11
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
() 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
Xe Congrs de l AMP, Rio de Janeiro 2016
Lhomme adore son corps comme image quil apprhende comme un sac de
peau
Je me suis aperu que consister voulait dire quil fallait parler de corps, quil y
a un corps de limaginaire, quil y a un corps du symbolique cest lalangue
et un corps du rel dont on ne sait pas comment il sort. p. 7
Ce tore na pas lair dtre un corps mais vous allez voir quil suffit de le
retourner. p. 8
Ce quon voit du corps vivant est organis comme ce que lautre jour jai
appel trique et qui nest rien dautre quun tore. Cest a quaboutit ce que
nous connaissons du corps comme consistant. p. 12
Que tout tre vivant se dnomme comme trique, cest ce quun certain
nombre dtudes anatomiques () confirme. Le tore se prsente comme ayant
deux trous () il en va de mme pour le corps.p. 14
122
LE CORPS PARLANT
jouissance. p. 10
123
E assim tu pintor, de qualquer escola que sejas,
atende segundo as circunstncias, qualidade dos que falam
e a natureza da coisa que te fala.
Leonardo da Vinci, Tratado da pintura
Equipes constitudas nas cinco lnguas mais faladas no Campo Freudiano tomaram como
bssola compartilhada de investigao o significante parltre.
Cada uma das lnguas escolheu a fina extenso da articulao do parltre com outros
significantes que surgiram no curso da investigao: Corpo, RSI, Sinthome, Inconsciente,
Escabelo, etc.
As lnguas se distinguem por cores, extraindo delas o toque de real que lhes prprio.
O formato flippingbook, foi escolhido por seu potencial interativo e por ser um suporte
que permite singularizar o percurso de cada um. Pesquisa por autor, por palavra, envio
da seleo por email, acesso no telefone, Ipad, no site, descarga o livro fala por todos os
lados.
Cada lngua contou com uma equipe que aparecer mencionada na sua cor correspondente.
Marcela Antelo
[Editora]
X Congresso da Associao Mundial de Psicanlise
25 a 28 de abril de 2016, Rio de Janeiro
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,
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
2.
Jacques Lacan
II /a. Falasser (Parltre) 160
II /a.1 Os Seminrios 160
II /a.2 Outros Escritos 161
II /a.3 Outros Textos 162
128
II /e. O escabelo 178
II /e.1 Os Seminrios 178
II /e.2 Outros Escritos 178
II /e.3 Outros Textos 179
3.
JacquesAlain Miller
III /a. Falasser (Parltre) 180
III /a.1 Os cursos psicanalticos 180
III /a.2 Outros textos 180
129
X Congresso da AMP, Rio de Janeiro 2016
1.
Sigmund Freud
I /a. Afeto, Trauma, Defesa, Inconsciente
130
O CORPO FALANTE
131
X Congresso da AMP, Rio de Janeiro 2016
Pelo processo de deslocamento uma ideia pode ceder a outra toda a sua quota
de catexia; pelo processo de condensao pode apropriarse de toda a catexia de
vrias outras ideias. Propus que esse dois processos fossem considerados como
marcos distintivos do assim denominado processo psquico primrio. p. 213
132
O CORPO FALANTE
Em outro lugar, j sugeri que a diferena real entre uma ideia (pensamento)
do Ics. ou do Pcs. Consiste nisto: que a primeira efetuada em algum material
que permanece desconhecido, enquanto que a ltima (a do Pcs.) , alm disso
colocada em vinculao com representaes verbais. ....A pergunta Como
uma coisa se torna consciente? seria assim mais vantajosamente enunciada:
Como uma coisa se torna pr-consciente? E a resposta seria: Vinculando-se s
representaes verbais que lhe so correspondentes. p. 33
133
X Congresso da AMP, Rio de Janeiro 2016
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
134
O CORPO FALANTE
alimento... p. 170
135
X Congresso da AMP, Rio de Janeiro 2016
136
O CORPO FALANTE
p. 112
... a formao de um ideal aumenta as exigncias do eu, constituindo o fator
mais poderoso a favor da represso, a sublimao uma sada, uma maneira
pela qual essas exigncias podem ser atendidas sem envolver represso.
p. 112
Recalque Primrio
J sugeri, num ponto anterior da minha histria, que uma parte do contedo
da cena primria foi oculta. Estou agora em posio de fornecer essa parte que
falta. A criana interrompeu a relao sexual dos pais fazendo coc, o que lhe
deu uma desculpa para gritar. p. 102
137
X Congresso da AMP, Rio de Janeiro 2016
138
O CORPO FALANTE
pela morte sacrificial de uma pessoa isolada, que desse modo, toma sobre
Sigmund Freud
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
X Congresso da AMP, Rio de Janeiro 2016
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 fundir-
se 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
O CORPO FALANTE
prpria vida seria um conflito e uma conciliao entre essas duas tendncias.
O problema da origem da vida permaneceria cosmolgico, e o problema do
objetivo e propsito da vida seria respondido dualisticamente. p. 54
141
X Congresso da AMP, Rio de Janeiro 2016
A finalidade pode ser atingida no corpo da prpria pessoa; via de regra, inclui-se
um objeto externo, com relao ao qual a pulso atinge sua finalidade externa;
sua finalidade interna permanece sendo a modificao corporal que sentida
como satisfao. A evidncia da experincia analtica mostra o fato indubitvel
que as pulses proveniente de uma fonte ligam-se quelas que provm de outras
fontes e compartilham de suas vicissitudes e, que de modo geral, uma satisfao
pulsional pode ser substituida por outra. [...] As relaes de uma pulso com a
sua finalidade e com seu objeto tambm so passveis de modificaes; ambos
podem ser trocados por outros, embora sua relao com seu objeto seja, no
obstante, a que cede mais facilmente. Um determinado tipo de modificao da
finalidade e de mudana do objeto, na qual se levam em conta nossos valores
sociais, descrito por ns como sublimao. p. 99
142
O CORPO FALANTE
143
X Congresso da AMP, Rio de Janeiro 2016
Fixao
144
O CORPO FALANTE
145
X Congresso da AMP, Rio de Janeiro 2016
146
O CORPO FALANTE
147
X Congresso da AMP, Rio de Janeiro 2016
148
O CORPO FALANTE
Sintoma
Sigmund Freud
149
X Congresso da AMP, Rio de Janeiro 2016
150
O CORPO FALANTE
151
X Congresso da AMP, Rio de Janeiro 2016
Inibio
152
O CORPO FALANTE
153
X Congresso da AMP, Rio de Janeiro 2016
Narcisismo
154
O CORPO FALANTE
155
X Congresso da AMP, Rio de Janeiro 2016
156
O CORPO FALANTE
Eu
157
X Congresso da AMP, Rio de Janeiro 2016
Isso
158
O CORPO FALANTE
159
X Congresso da AMP, Rio de Janeiro 2016
2.
Jacques Lacan
II /a. Falasser (Parltre)
II /a.1 Os Seminrios
160
O CORPO FALANTE
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
161
X Congresso da AMP, Rio de Janeiro 2016
162
O CORPO FALANTE
equivocidade o ser que fala, mas tambm aquele que fala essa coisa
fabulosa que, estritamente, s se sustenta pela linguagem, a saber, o ser.
p. 19
II /b. Inconsciente
II /b.1 Os Seminrios
precisamente o que revela a natureza prpria ao Trieb uma vez que ele no
puramente o instinto. Mas que tem relao com das Ding como tal, com a
coisa, dado que ela distinta do objeto. p. 140
163
X Congresso da AMP, Rio de Janeiro 2016
164
O CORPO FALANTE
[] 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
Creio poder, por uma topologia grosseira, dar suporte ao que est aqui em
pauta, a saber, funo mesma do real distinguida por mim do que julgo poder
com certeza tomar pelo inconsciente com certeza porque tenho prtica com
o termo inconsciente, no ? Na medida em que o inconsciente no deixa de se
referir ao corpo, a funo do real pode ser distinguida dele. p. 131
165
X Congresso da AMP, Rio de Janeiro 2016
166
O CORPO FALANTE
enxerto dele: sim, por mais espantoso que possa parecer, inclusive no discurso
Jacques Lacan
167
X Congresso da AMP, Rio de Janeiro 2016
II /c.1 Os Seminrios
168
O CORPO FALANTE
criacionista, ligada a esse elemento estrutural que faz que, desde que lidamos
com o que quer que seja no mundo, se apresenta sob a forma da cadeia
significante, haja a uma certa altura, mas certamente fora do mundo da
natureza, o para alm dessa cadeia, o ex-nihilo sobre o qual ela se funda e se
articula como tal. p. 260
169
X Congresso da AMP, Rio de Janeiro 2016
A lmina tem uma borda, ela vem inserirse na zona ergena, quer dizer,
num dos orifcios do corpo, no que esses orifcios toda a nossa experincia
o mostra esto ligados abertura-fechamento da hincia do inconsciente.
As zonas ergenas esto ligadas ao inconsciente, porque l que se amarra a
presena do vivo. p. 188
170
O CORPO FALANTE
das eras, ao passo que o ser falante, o que chamamos os homens, outra coisa.
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
No ser falante o gozo aparelhado pela linguagem. A est mais uma frmula
171
X Congresso da AMP, Rio de Janeiro 2016
A h um furo, e esse furo se chama o Outro. Pelo menos foi assim que
acreditei poder denominlo, o Outro enquanto lugar onde a fala, por ser
deposta vocs prestaro ateno nas ressonncias funda a verdade e, com ela,
o pacto que supre a inexistncia da relao sexual, enquanto ela seria pensada,
pensada pensvel, dito de outro modo, e que o discurso no seria reduzido a s
poder se vocs se lembram do ttulo de um dos meus Seminrios partir da
aparncia. Seminrio 18: De um discurso que no fosse semblante (1971).
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
172
O CORPO FALANTE
Por uma escolha para a qual no se sabe o que o guiou, Aristteles tomou
partido de no dar outra definio do indivduo seno o corpo o corpo
enquanto organismo, o que se mantm como um, e no o que se reproduz
173
X Congresso da AMP, Rio de Janeiro 2016
[] Tem razo, posto que a histria nada mais que uma fuga da qual s
se narram os xodos. Atravs de seu exlio, ele sanciona a seriedade de seu
julgamento. Somente deportados participam da historia: j que o homem tem
um corpo, e pelo corpo que se o tem. Avesso do habeas corpus. p. 565
[] Assim, indivduos que Aristteles toma como corpos podem no ser nada
alm de sintomas, eles prprios, em relao a outros corpos. Uma mulher, por
exemplo, e sintoma de um outro corpo. p. 565
174
O CORPO FALANTE
II /d. O sinthoma
II /d.1 Os Seminrios
175
X Congresso da AMP, Rio de Janeiro 2016
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
177
X Congresso da AMP, Rio de Janeiro 2016
II /e. O escabelo
II /e.1 Os Seminrios
Sublimao/ Escabelo
178
O CORPO FALANTE
o elobsceno [eaubscne]. Escrevam isso com elob ...para lembrar que o belo
Jacques Lacan
179
X Congresso da AMP, Rio de Janeiro 2016
3.
JacquesAlain Miller
III /a. Falasser (Parltre)
III /b Inconsciente
180
O CORPO FALANTE
181
Dunque tu, pittore,
delluna e dellaltra setta, attendi,
secondo che accade,
alla qualit di quegli che parlano,
ed alla natura della cosa che ti parla.
Lionardo da Vinci, Trattato della pittura, Firenze *
Equipes constitudas nas cinco lnguas mais faladas no Campo Freudiano tomaram como
bssola compartilhada de investigao o significante parltre.
Cada uma das lnguas escolheu a fina extenso da articulao do parltre com outros
significantes que surgiram no curso da investigao: Corpo, RSI, Sinthome, Inconsciente,
Escabelo, etc.
As lnguas se distinguem por cores, extraindo delas o toque de real que lhes prprio.
O formato flippingbook, foi escolhido por seu potencial interativo e por ser um suporte
que permite singularizar o percurso de cada um. Pesquisa por autor, por palavra, envio
da seleo por email, acesso no telefone, Ipad, no site, descarga o livro fala por todos os
lados.
Cada lngua contou com uma equipe que aparecer mencionada na sua cor correspondente.
Marcela Antelo
[Editora]
* [http://edoc.hu-berlin.de/ebind/hdok2/h282_leonardo_1792/pdf/h282_leonardo_1792.pdf ]
X Congresso di la Asociacione Mundiale dei Psicanlise
25 a 28 de Abrile di 2016, Rio de Janeiro
Biblioparlante
IL CORPO PARLANTE
Sullinconscio nel XXI secolo
Biblioparlante italiano
Sigmund Freud
Cura: Maria Bolgiani (coordinatrice)
Ricerca:
184
IL CORPO PARLANTE
Biblioparlante
Maria Bolgiani
1 Cfr. Jean Franois Cottes, DallAltro allUno e ritorno, Annali dellIstituto Freudiano, 2010.
185
Contenuto
1.
Sigmund Freud
I /a. Opere, Boringhieri, Torino 188
2.
Jacques Lacan
II /a. Scritti 196
186
Sigmund Freud
187
X Congresso de la AMP, Rio de Janeiro 2016
1.
Sigmund Freud
I /a. Opere, Boringhieri, Torino
188
IL CORPO PARLANTE
189
X Congresso de la AMP, Rio de Janeiro 2016
190
IL CORPO PARLANTE
191
X Congresso de la AMP, Rio de Janeiro 2016
192
IL CORPO PARLANTE
differenziano in modo assai pi netto nella reazione iniziale di partenza che non
in quella successiva, che rappresenta un tentativo di riparazione. p. 41
Qualche volta crediamo di avvertire che non solo la pressione della civilt,
ma qualcosa nellessenza della funzione [sessuale] stessa ci impedisca il pieno
soddisfacimento e ci spinga a percorrere altre strade. p. 595
193
X Congresso de la AMP, Rio de Janeiro 2016
La concezione secondo cui lIo quella parte dellEs che stata modificata
dalla vicinanza e dallinflusso del mondo esterno, non ha quasi bisogno di essere
giustificata: questa la parte predisposta per la ricezione degli stimoli e per la
protezione dagli stessi, paragonabile allo strato corticale di cui si circonda il
grumo di materia vivente. p. 186-7
Una pulsione si differenzia dunque da uno stimolo per il fatto che trae origine
da fonti di stimolazione interne al corpo []. La meta pu essere raggiunta
nel proprio corpo; di regola per si inserisce un oggetto esterno in relazione al
quale la pulsione raggiunge la sua meta esterna; la meta interna rimane sempre
la stessa cio il cambiamento corporeo percepito con soddisfacimento [].
Un certo tipo di modificazione della meta e di cambiamento delloggetto, in
cui entrano in considerazione i nostri valori sociali, da noi designato come
sublimazione. p. 205
194
IL CORPO PARLANTE
Sigmund Freud
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2.
Jacques Lacan
II /a. Scritti
Discorso di Roma
Infatti, dove situare, di grazia, le determinazioni dellinconscio se non in
quei quadri nominali su cui da sempre si fondano, nellessere parlante che noi
siamo, lalleanza e la parentela, ovvero in quelle leggi della parola su cui le stirpi
fondano il loro diritto, in quelluniverso di discorso in cui mescolano le loro
tradizioni? E come concepire i conflitti analitici e il loro prototipo edipico al di
fuori degli impegni che hanno fissato, prima ancora che il soggetto sia venuto al
196
IL CORPO PARLANTE
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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
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
IL CORPO PARLANTE
Joyce il sintomo
Jacques Lacan
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
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II /c. Seminari
200
IL CORPO PARLANTE
Non di alcun essente che si tratta nelleffetto del linguaggio. Non si tratta
che di un essere parlante. p. 189
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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
202
IL CORPO PARLANTE
del linguaggio, ha per il mezzo. Lusufrutto vuol dire che si pu godere dei
propri mezzi, ma che non bisogna sprecarli. p. 4
Lefficienza, che Aristotele ci propone come terza forma della causa, non
allora altro che il progetto con cui si limita il godimento. Nel regno animale
c una variet di cose che ci presentano la parodia di questo cammino del
godimento nellessere parlante, e al tempo stesso vi si delineano delle funzioni
che hanno a che vedere con il messaggio: lape che trasporta il polline dal fiore
maschio al fiore femmina qualcosa che assomiglia molto alla comunicazione.
p. 24
Ma allora, non forse vero che il linguaggio ci impone lessere, e ci costringe
ad ammettere che, dellessere, non abbiamo mai niente?
Tutti i bisogni dellessere parlante sono contaminati dal fatto di essere coinvolti in
unaltra soddisfazione sottolineate queste tre parole rispetto a cui possono fare
difetto. p. 49
In fin dei conti non c che questo, il legame sociale. Io lo designo con il
termine discorso perch non c altro modo di designarlo una volta che ci si
accorti che il legame sociale si instaura unicamente ancorandosi nel modo in
cui il linguaggio si situa e imprime, si situa su ci che brulica, ovvero lessere
parlante. p. 51
La realt viene affrontata con gli apparecchi del godimento. Ecco ancora una
formula, che vi propongo a condizione di mettere bene a fuoco che c un
unico apparecchio: il linguaggio. in questo modo che il godimento viene
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Non si vede tuttavia perch il fatto di avere unanima sarebbe uno scandalo per
il pensiero se fosse vero. Se fosse vero potrebbe chiamarsi anima soltanto ci
che permette a un essere allessere parlante per chiamarlo con il suo nome di
sopportare lintollerabile del suo mondo. p. 78
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IL CORPO PARLANTE
quale, dal fatto di abitare il significante, consegue che ne sia soggetto [...]
leterna ambiguit del termine inconscio. Certo, linconscio supposto per il
fatto che nellessere parlante c da qualche parte qualcosa che ne sa pi di lui,
ma questo non un modello accettabile del mondo. p. 83
[...] se la libido solo maschile, solo da dove tutta, la cara donna, cio da
dove la vede luomo, soltanto da l che pu, la cara donna, avere un inconscio.
E a cosa le serve? Le serve, come tutti sanno, a far parlare lessere parlante, qui
ridotto alluomo, e cio non so se lo avete ben rilevato nella teoria analitica a
non esistere che come madre. p. 93
Comincio con le mie formule difficili, o che suppongo essere tali: linconscio
non che lessere pensa, come implicato da quanto se ne dice nella scienza
tradizionale, linconscio che lessere, parlando, gode, e, aggiungo, non vuole
saperne di pi. p. 99
Lapertura beante inscritta nello statuto stesso del godimento in quanto dir
mensione del corpo, nellessere parlante, ecco che cosa si diffonde con Freud
attraverso quel test non dico nulla di pi che lesistenza della parola. L
dove parla, gode. p. 109
C qui una riduzione della specie umana umano risuona come umor
malsano, dove il resto d luogo a malora. Tale riduzione il termine per mezzo
del quale la Chiesa intende portare la specie, per lappunto, fino alla fine dei
tempi. Ed essa talmente fondata sullapertura beante propria alla sessualit
dellessere parlante che rischia di essere almeno altrettanto fondata dico cos
perch non voglio disperare di nulla dellavvenire della scienza. p. 111
[...] lanalisi si distingue da tutto ci che stato prodotto fino a quel momento
dal discorso in quanto essa enuncia quello che costituisce anche il nocciolo del
mio insegnamento, ovvero che io parlo senza saperlo. Parlo con il mio corpo,
senza saperlo. E dunque dico sempre di pi di quanto io non sappia.
p. 114
il corpo parlante in quanto non pu riuscire a riprodursi se non grazie a un
malinteso del suo godimento. In altri termini esso si riproduce soltanto grazie a
un fallimento di ci che vuol dire, poich ci che esso vuol dire ovvero, come
dice bene il francese, il suo sens il suo godimento effettivo. Ed mancandolo
che si riproduce cio facendo lamore. p. 115
Ho detto che i corpi parlanti sono gli unici che si fanno unidea del mondo
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Per ogni essere parlante, la causa del desiderio , quanto alla struttura,
rigorosamente equivalente, se cos posso dire, alla sua piegatura, cio a quella
che ho chiamato la sua divisione di soggetto. p. 121
La contingenza lho incarnata nel cessa di non scriversi. Perch qui non c
nientaltro che incontro, lincontro nel partner dei sintomi, degli affetti, di
tutto ci che in ciascuno indica la traccia del suo esilio, non come soggetto ma
come parlante, del suo esilio dal rapporto sessuale p. 139
206
IL CORPO PARLANTE
non ha uno statuto rispettabile, nel senso comune del termine, se non tramite
Jacques Lacan
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
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
Non c equivalenza: lunica cosa, lunico appiglio su cui si regge quello
che nel parlessere, nellessere umano, si chiama rapporto sessuale. Non forse
quanto ci dimostra quella che chiamiamo clinica, che un altro uso del letto?
p. 97
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si manifesta nel mondo. cos che lessere appare ovunque lEros della vita
trova il limite della sua tendenza unitiva. p. 85
Daltro canto ci a cui conduce il godimento non ha niente a che fare in senso
stretto con la copulazione, in quanto questa , diciamo cos, il modo usuale
ma cambier in cui, nella specie dellessere parlante, ha luogo la riproduzione.
In altri termini c una tesi: non c rapporto sessuale mi riferisco allessere
parlante e c unantitesi che la riproduzione della vita. p. 114
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IL CORPO PARLANTE
Non sto dicendo che la parola esiste perch non c rapporto sessuale questo
sarebbe assurdo. Non dico nemmeno che non c rapporto sessuale perch c
la parola. Ma non c rapporto sessuale perch la parola funziona a un livello,
di cui il discorso psicoanalitico ha scoperto la preminenza, specificando lessere
parlante, in tutto ci che dellordine del sesso, vale a dire il sembiante.
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
Intervento (1973) pronunciato al congresso de lcole
Freudienne de Paris 1-4 novembre 1973, in La Psicoanalisin. 3
Questo senso non ha niente a che fare con ci che hanno di reale, ma apre
uno spiraglio, una piccola apertura su ci che pu rendere conto dellentrata
del reale nel mondo dellessere parlante. Che beninteso ha lessere solo dalla
parola. p. 22
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Tutto quello che dico non necessariamente vero in eterno, del resto mi
del tutto indifferente che lo sia. Alla struttura stessa del discorso potete dare
un fondamento soltanto riformandola, ovvero riformando gli altri discorsi in
quanto exsistono al vostro. nel vostro discorso potr esaurirsi linsistenza che
propria al parlessere e che negli altri discorsi resta a corto di argomenti.
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
Il fenomeno lacaniano (1974), in La Psicoanalisi n. 24
Vi dir tuttavia la parola di cui mi servo per designare linconscio il
parlessere.
Anche qui mi permetterei un piccolo equivoco lessere che parla, ma
anche colui che parla questa splendida cosa che dipende unicamente dal
linguaggio e cio lessere.
Se non fosse il linguaggio a introdurre lessere, tutto lessere, da dove ne
verrebbe lidea? p. 19
qui che, sempre, linconscio prende le sue radici. Si radica qui non solo
perch questo essere ha imparato a parlare quando era piccolo a condizione che
sua madre si sia data da fare, ma perch egli sorto gi da due parlesseri.
Linconscio questo, che gi prima vi erano due persone marcate dal parlessere,
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IL CORPO PARLANTE
inquietudine che dipende dal fatto che c del parlessere. Per il fatto di essere
nato da due parlesseri, vale a dire per il fatto di essere nato gi prefigurato, per
cos dire, come traccia nel loro desiderio. Sorgendo, fa s che ciascuno abbia un
inconscio. p. 20
211
And so your Painter, whichever school it is,
attends according to circumstances, to the quality of the speakers,
and the nature of things that are spoken.
Leonardo da Vinci, Treatise on Painting
Teams, set up in the five languages most spoken in the Freudian Field, have taken the
signifier speaking being (parltre) as their common compass for research.
Each team will be responsible for an extension of the articulation speaking being
with other signifiers they come across in the course of the research: Body, RSI,
Sinthome, Unconscious, Stepladder (Escabeau), etc.
The languages will be differentiated by colour, extracting a touch of real that is proper
to each. The flipbook format was chosen for its interactive potential, and for being a
support that makes it possible to singularise the path each one takes with the material.
With research by author or by word, and the possibility to email the selection, it is
accessible on smartphones, Ipads, or on the website. Once downloaded, the book
speaks from all sides.
Up until the congress, the bibliographic research will be the published twice, the first
version came in August, the definitive one in October.
The team responsible for each language will be noted in its colour.
We thank our colleagues who are named here, who come from all the Schools of the
WAP, for their readiness to be part of this voyage.
Marcela Antelo
[Editor]
Bibliospeaking
Sigmund Freud
Aleksandra Wagner and Maria Cristina Aguirre
Jacques Lacan
David Ferraro (crits)
Samya Seth (The Seminars)
Ellyn Altman (My Teaching)
Books:
[SE] Sigmund Freud, The Standard Edition Of The Complete Psychological Works of Sigmund Freud. London: The Hogarth Press.
[S. XI] Jacques Lacan, The Seminar Book XI, The Four Fundamental Concepts of Psychoanalysis, trans. A. Sheridan. London: The Hogarth
Press, 1977.
[S. XVII] Jacques Lacan, The Seminar Book XVII, The Other Side of Psychoanalysis, trans. R. Grigg. New York: Norton, 2007.
[S. XX] Jacques Lacan, The Seminar Book XX, Encore, trans. B. Fink. New York: Norton, 1999.
[MT] Jacques Lacan, My Teaching, trans. D. Macey. New York: Verso, 2008.
[TV] Jacques Lacan, Television, trans. D. Hollier, R. Krauss and A. Michelson. New York: Norton, 1990.
[LL] Veronique Voruz and Bogdan Wolf, Eds. The Later Lacan: An Introduction. Albany: SUNY Press, 2007.
Journals:
[A] Almanac of Psychoanalysis: Publication of the G.I.E.P. (Group Israelienne de lEcole Europeenne).
[PN] Psychoanalytical Notebooks: The London Society of the New Lacanian School.
214
THE SPEAKING BODY
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.
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
2.
Jacques Lacan
II /a. Parltre, SpeakingBeing 226
II /a.1 Seminars 226
II /a.2 Other publications 229
216
3.
JacquesAlain Miller
III /a. Parltre, SpeakingBeing 246
III /a.1 The Psychoanalytic Courses 246
III /a.2 Other publications 252
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Xth Congress of the WAP, Rio de Janeiro 2016
1.
Sigmund Freud
I /a. Affect, Defense, Trauma
[] It takes the organs in the ordinary, popular sense they bear p. 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
THE SPEAKING BODY
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
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
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The same example, however, also shows us that any other part of the skin or
mucous membrane can take over the functions of an erotogenic zone, and must
therefore have some aptitude in that direction. Thus the quality of the stimulus
has more to do with producing the pleasurable feeling than has the nature of
the part of the body concerned. p. 183
220
THE SPEAKING BODY
[] a unity comparable to the ego cannot exist in the individual from the
start; the ego has to be developed. The auto-erotic instincts, however, are there
from the very first; so there must be something added to auto-erotism a new
psychical action in order to bring about narcissism. p. 77
Let us now, taking any part of the body, describe its activity of sending
sexually exciting stimuli to the mind as its erotogenicity p. 84
It is true that the ego ideal demands such sublimation, but it cannot enforce
it; sublimation remains a special process which may be prompted by the ideal
but the execution of which is entirely independent of any such prompting.
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
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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
THE SPEAKING BODY
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
At the very beginning, all the libido is accumulated in the id, while the ego is
still in process of formation or is still feeble. The id sends the parts of this libido
out into erotic object-cathexes, whereupon the ego, now grown stronger, tries
to get hold of this object-libido and to force itself on the id as a love-object.
The narcissism of the ego is thus a secondary one, which has been withdrawn
from objects. p. 46
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[] the super-ego and the ego can operate unconsciously, or and this would
be still more important that portions of both of them, the ego and the super-
ego themselves, are unconscious. p. 69
Thus the ego, driven by the id, confined by the super-ego, repulsed by reality,
struggles to master its economic task of bringing about harmony among the
forces and influences working in and upon it. p. 78
224
THE SPEAKING BODY
I /d. Correspondence
Sigmund Freud
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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. []
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THE SPEAKING BODY
which is so ambiguous in the speaking being who can also theorize and make a
Jacques Lacan
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
It is not a question of beings (tant) in the effect of language. It is only a
question of a speaking Being (tre). At the outset we are not at the level of
beings, but at the level of Being. []
The initial affect of this effect, lets now put this in inverted commas, of Being
only appears at the level of what makes itself the cause of desire, that is to say,
at the level of what we situate, as this initial effect of the setting (appareil), of
the analystthe analyst as the place that I am trying to grasp with these little
letters on the blackboard. This is where the analyst positions himself. He
positions himself as the cause of desire. This is an eminently unprecedented
position, if not a paradoxical one, one that is validated by a practice.
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
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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.
[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
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THE SPEAKING BODY
beyond the effect of rain, which animals have no chance of reading as such? It
Jacques Lacan
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
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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
II /b.1 crits
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THE SPEAKING BODY
A symptom here is the signifier of a signified that has been repressed from the
Jacques Lacan
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
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
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[] 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?
The real, I will say, is the mystery of the speaking body, the mystery of the
unconscious. p. 131
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THE SPEAKING BODY
Let us say that the passivity implied in the verb to signify must be reversed, and
it must be imagined that the signifier marks the real as much and more than it
represents it. p. 76
Now the subject of the unconscious is a spoken being, and that is the being of
man; if psychoanalysis is to be a science, that is not a presentable object.
p. 114
Television (1973), [TV]
I always speak the truth. Not the whole truth, because theres no way, to say
it all. Saying it all is literally impossible: words fail. Yet its through this very
impossibility that the truth holds onto the real. p. 3
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In fact the subject of the unconscious is only in touch with the soul via the
body, by introducing thought into it: here contradicting Aristotle. Man does
not think with his soul, as the Philosopher imagined. []
Thought is in disharmony with the soul. And the Greek nous is the myth of
thoughts accommodating itself to the soul, accommodating itself in conformity
with the world, the world (Umwelt) for which the soul is held responsible,
whereas the world is merely the fantasy through which thought sustains itself-
reality no doubt, but to be understood as a grimace of the real. p. 6
How did this happen before the unconscious was located? In order to work,
a practice doesnt have to be elucidated; this is what can be deduced from that.
[] There are, insofar as the unconscious is implicated, two sides presented by
the structure, by language. p. 7
Ive talked about a side of the sign in order to mark within it its association
with the signifier. But the signifier differs from the sign in that its inventory is
already a given of lalangue.
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THE SPEAKING BODY
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
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
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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
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-the-
structure: 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
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THE SPEAKING BODY
Psychoanalysis would allow you, of course, the hope of refining and clarifying
the unconscious of which youre the subject. []
Anyway, the analytic discourse excludes the you whos not already in
transference, since it exposes this relation to the subject supposed to know
which is a symptomatic manifestation of the unconscious. p. 43
And if the unconscious does not think, nor calculate, etc., it makes it all the
more thinkable.
You will catch it by surprise, in rehearing, if you can, what I was modulating
for fun in my example of what can be known. Better, stillrelying less on the
good luck of lalangue than bidding it up into language p. 46
I mean that a body has another way of consisting than what I was just
referring to as a spoken form, in the form of the unconscious, in so far as it
is from speech, as such, that it emerges. These are marks whose trace we can
see in the unconscious. These are marks that have been left by a certain way
of relating to knowledge that constitutes the fundamental substance of the
unconscious. p. 14-15
The third facticity, real, all too real, sufficiently real for it to be the case that
the real is more prudish than language about promoting it, is what the term
concentration camp renders speakable, on which it seems that our thinkers, in
drifting from humanism to the terror, have not sufficiently concentrated.
p. 12
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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.
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THE SPEAKING BODY
It is not for nothing that man is happy with one, or even several, only. It is
Jacques Lacan
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
How is it that orthography exists? It is the most stupefying thing in the
world, and that moreover it is manifestly through writing that speech makes its
opening, through writing and uniquely through writing, the writing of what
are called figures [les chiffres], because no one wants to speak of numbers.
p. 23
Columbia University: Lecture on the Symptom (1975), trans. A.
Price and R. Grigg [C/C]
I mean that a body has another way of consisting than what I was just
referring to as a spoken form, in the form of the unconscious, in so far as it
is from speech, as such, that it emerges. These are marks whose trace we can
see in the unconscious. These are marks that have been left by a certain way
of relating to knowledge that constitutes the fundamental substance of the
unconscious. p. 14-15
Interpretation must always, on the analysts side, take into account that, in
what is said, there is the sonorous element. And this has to be consonant with
the unconscious. p. 15
She does not have any less of it than the man to whom her instrument
(organon) is hooked. However little she herself is endowed with it (for let us
acknowledge that it is slim), she none the less obtains the effect of what limits
the other edge of that bliss, namely, the irreducible unconscious. []
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II /c.1 crits
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
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THE SPEAKING BODY
Such is the signifiers answer, beyond all significations: You believe you
are taking action when I am the one making you stir at the bidding of the
bonds with which I weave your desires. Thus do the latter grow in strength
and multiply in objects, bringing you back to the fragmentation of your rent
childhood. That will be your feast until the return of the stone guest whom I
shall be for you since you call me forth. p. 29
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 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 psycho-
somatic 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
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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
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THE SPEAKING BODY
his body, he said that he was divested of the whole affair as a fruit is divested of
Jacques Lacan
In the object he alienates all of the mothers possible access to her own truth,
by giving it body, existence and even the demand for protection.
In short, the child in the dual relationship to the mother, gives her,
immediately accessible, what lacks in the masculine subject, namely the object
of her very existence, appearing in the real. As a result, commensurate with the
real he presents, he is given to greater subordination in the fantasy. p. 8
It [anxiety] is something that is situated outside our bodies, a fear, but a fear
of nothing that the body, the mind included, can provide a reason for. In
short, the fear of fear! A lot of these fears and anxieties, at the level at which we
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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
Between the body insofar as it is imagined and what binds it (namely the fact
of speaking), man imagines himself as thinking. He thinks insofar as he speaks.
Speaking has effects on his body. [] The real is not the outside world; it is
anatomy too, it involves the entire body. p. 6
Why not admit that the sexual peace of animals if we just take the one
that is said to be their king, the lion is down to the fact that number is not
introduced into their language, whatever it may be. Doubtless, training animals
can produce something that looks like it, but its just appearance.
Sexual peace means that one knows what to do with the Others body. But who
knows what to do with a parltres body? Except to hold it more or less closely?
What does the Other manage to say, and then only when he really wants to?
He says, hold me tight. p. 19
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THE SPEAKING BODY
II /d. Sinthome
Jacques Lacan
The symbolic, which the superego comes under, has to do with the hole.
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3.
JacquesAlain Miller
III /a. Parltre, SpeakingBeing
[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.
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THE SPEAKING BODY
Then Lacan extracts himself from this duality to lead us to the parltre. The
parltre is the union of Aristotles upokeimenon and ousia, the union of the
subject and the substance, of the signifier and the body. There is being, but
being in speaking, being discerned by the word. So its an oscillating mixture of
the lack-in-being which operates and agitates the individual. p. 26
The general definition of the event producing traces of affect is what Freud
calls trauma. Traumatism, insofar as it is produced by the failure efforts of the
pleasure principle, is a factor that cannot be liquidated according to the norm
of the pleasure principle. That is to say, trauma causes the regulation of the
pleasure principle to fail. The foundational event of the trace of affect is one
which maintains a permanent disequilibrium, which maintains in the body,
in the psyche, an excess of excitation which cant be reabsorbed. We have there
the general definition of the traumatic event which will leave traces in the
subsequent life of the parltre. p. 27
Until he brought in the parltre, he accounted for the body at the level of
the formula of the fantasm, which in fact writes the necessity of completing
the subject of the signifier through a corporeal element this subject of the
negative, interval, perpetually provisional, dead, borndead signifier the
necessity of giving it a corporeal complement, but at a small cost, that is to say,
the petit a. And with that, it all adds up.
[] You have thus some Lacanian texts which circle around, presenting the
empty face, the full face, the logical and the corporeal face of the objet petit
a. The term parltre dominates this dichotomy. It implies that it is the body
together, not as a whole but as the body together which is set apart, which is
there considered as affected. p. 28
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It was because the Christians had a horror of revelation, inasmuch as the true
revelation is that there is a gap of jouissance, that there is no agreement of the
speaking/being with jouissance, that they are sent to do philosophy. Likewise,
the psychoanalysts had a horror that this analytic experience would reflect on
this revelation, that the speaking/being withdrew sexual rapport. p. 20
Even if Lacan left behind some of the views expressed in the Seminar on
Anxiety and they do not occupy a major place in his later teaching, he reaffirms,
nevertheless, in Lenvers de la psychanalyse, the central characteristic of the affect
of anxiety, the characteristic of an affect around which everything is ordereda
unique affect. This is the affect par excellence, the unique affect inasmuch
as it connotes the production of the objet a, that is to say, the major effect of
language on jouissance. This is why he says: there is only one affect, correlated
to the product of the speaking being in a discourse. p. 61
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THE SPEAKING BODY
Parltre is, for Lacan, the equivalent or what replaces the Freudian unconscious,
and one sees that if one can employ it as the transformation of the barred
subject or of the unconscious, it is because it is functionally particularized.
p. 24
A Reading from Jacques Lacans Seminar From an Other to the
other I (2006), trans. B. P. Fulks [LI 29, 2007]
Jouissance lacks in the Other, making this Other inconsistent. The whole
seminar From an Other to the other explores this proposition [] the
relationship between the inconsistency of the Other and what returns from
jouissance on the side of the subject. In the same way, later, the correlation of
the subject and of jouissance will lead Lacan to make that singular being which
he calls the parltre intervene. p. 14
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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
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THE SPEAKING BODY
relationship between Others. Here also is the value of the term solitude that
Jacques Alain Miller
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252
THE SPEAKING BODY
on lalangue. The term signifier fails to grasp what is at stake since it is designed
Jacques Alain Miller
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
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Debility, delusion, dupery, this is the castiron trilogy that echoes the knot of
the imaginary, the symbolic and the real. [] Analyzing the parltre requires
one to play ones way between delusion, debility and dupery. [] What is
called the return of the repressed is always dragged into the flow of the parltre
where truth turns out to be incessantly mendacious. In place of repression, the
analysis of the parltre installs mendacious truth, which stems from what Freud
recognized as primary repression. This means that truth is intrinsically of the
same essence as the lie. The proton pseudos is also the ultimate falsehood. What
doesnt lie is jouissance, the jouissance of the speaking body. p. 131
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THE SPEAKING BODY
German Es, is of the signifier, says Lacan, which is already there in the real,
Jacques Alain Miller
In order to situate the ideas, I offer Lacans second matheme, the one
that erects a bar between what is real and everything that is no more than
semblance. I will add that, at the same time, it deals with bringing to question
the unconscious as meaning, as history, that is, as meaning and as knowledge.
For this reason Lacan hinted that what he was searching for was located,
these are his words, beyond the unconscious, according to his first lesson in
his seminar titled Linsu que sait de lune-bvue saile mourre. It is the search
of a notion, a concept, a movement, a vector that would go beyond the
unconscious. p. 22-23
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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
Lacanian Biology and the Event of the Body (1999), trans. B. P.
Fulks and J. Jauregui [LI 18, 2001]
This analogy of the letter and the germ is evidently made to give us the notion
of a reproduction of the letter, but which supposes the exteriority of knowledge
(savoir) in relationship to being, in relationship to body. It is a transmission of
the letter, but in a position of exteriority. Thus Lacan says: Knowledge (savoir)
is in the Other. It is a knowledge which is supported by the signifier and which
owes nothing to the knowing (connaissance) of life (vivant). p. 21
What emerges instead is a drive that restores the living to death the opposite
of self-preservation. Lacan reads it like detours of the signifying system,
which is the Freudian name for the superego. There is in Freud, supported
and valued as such, a dualism of drives. There is death drive, which I translate
as drive of the superego, and there is the sexual drives, life drives adverse to
the drives that lead to death hence they are not drives of self-preservation,
but of reproduction. Freud bases this dualism on Weismanns biology, on the
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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
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Structure for Lacan is what allows for doing censoring and prohibition. And
more precisely, in psychoanalysis, structure is what replaces the prohibition
through the impossible. That is Lacans operation on Freud. This is the meaning
of the return to Freud, namely the reprise of the Freudian project turned
upside down. This reprise consists in making two of the unconscious and
psychoanalysis. There is the unconscious and there is psychoanalysis. [] The
unconscious is not psychoanalysis. Lacan said it: the unconscious is the political.
The unconscious is the presupposed mastersignifier. p. 12
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Of course, anxiety is what does not deceive, but what does not deceive is what
does not become signifier, what does not partake of Aufhebung. It is the real
remainder. This real remainder is jouissance, in as much as it does not let itself
be captured by the signifier, the irreducible jouissance of the pleasure principle,
and, it is anxiety, in as much as it is the affect of displeasure which connotes the
nonsignifiable. Lacan begins his seminar with the formula: anxiety is the sign
of the desire of the Other, but it will be surmounted by another formula in
Chapter XII, anxiety is the signal of the real. The essential function of anxiety
is not its liaison to desire, but its liaison to the real. p. 63-64
What interested Lacan in the act of writing [] was another mode of the act
[]: writing as mark, isolated trait [] unary trait, a translation which he
invented for what he focused on in Freuds text in relation to identification
through einziger Zug. p. 29
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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
When Lacan introduced the notion of a discourse which would not be of
the semblant, the conditional usage almost led him to believe that discourses
were condemned to be of the semblant. [] But having constructed the cage,
having pointed out the bars, Lacan advanced towards the effective construction
of a discourse which would not be of the semblant. It was deployed [] in the
Seminar on the Sinthome. He managed to find in the letter a usage which is
not a usage of semblant, which is not a usage of the signifier, which leads the
signifier to the letter which borders it. p. 33-34
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We still do not have here the premises of this antinomy between the drive and
Jacques Alain Miller
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
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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
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
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THE SPEAKING BODY
To the extent that Lacan was able to say that, in the human species, the letter
Jacques Alain Miller
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
What is nice in capriciousness is that the subject assumes the will that acts
upon him as his own will. What is divine is capriciousness capriciousness is
attributed to the gods par excellence is an I want, not what may be the law
for everyone, but I want what is driving me. I express an absolute I want
what is acting upon me as drive, what is driving me. I have little aggressive
drive with regard to the slave says Madame, I want him crucified. p. 23
The principle of this will is very well indicated by Lacan, its the small a. The
truth of I want is the object small a, which in the Other divides the subject,
i.e., extracts a barred subject from the good little subject that Lacan calls the
brute subject of pleasure, the natural subject. Lacan identifies this dividing
will with the will of the drive, with the drive as willtoenjoy. p. 25
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Beyond this, another dimension opens up, where the structure of language is
itself relativised and merely appears as an elaboration of knowledge [savoir] on
lalangue. The term signifier fails to grasp what is at stake, since it is designed
to grasp the effect of the signified and struggles to account for the jouissance
produced. p. 6
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THE SPEAKING BODY
[Lacan refers] to the trauma that the signifier of lalangue and its jouissance
invariably produce, to the trauma that lalangue produces for a subject. In
the late phase of his teaching, Lacan even turns this into the kernel of the
unconscious. The kernel of the unconscious is the fact that people were
speaking around you, and their signifiers were invested in and traumatised
you. When one searches, this is what one finds definitively as a kernel. This
is precisely the trauma of the signifier, the enigmatic signifier, the jouissance
signifier, which calls upon a subjective invention. This invention is an invention
of meaning, which is always more or less a delusion. There are the delusions
of the established discourses, and then there are delusions that have truly been
invented. But a delusion is an invention of meaning. p. 263
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
Presentation of Book VI of the Seminar of Jacques Lacan (2013),
trans. A. R. Price [HB 10, 2013]
It is thus a question of the subjectobject relation in unconscious desire that
Lacan names fantasy. The true title of Seminar VI, I would say, is Desire and
Fantasy, at least this is what I have concluded from my reading and editing.
Here, fantasy is in the singular. It is not a question of the subjects reveries, it is
not a question of the stories that the subject tells himself or tells his analyst, it is
a question of a relation that remains unconscious. [] It is in this seminar that
we encounter just once, the expression the fundamental fantasy [] and it
will reappear again, just once, ten years later when Lacan comes to develop the
theory of the pass as the end of analysis, the theory of the pass as the traversal
of the fantasy. p. 26
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[] not everything is semblance, there is a real. The real of the social bond
is the inexistence of the sexual relation. The real of the unconscious is the
speaking body. p. 131
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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
[] 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
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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
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this water is susceptible to having material effects on the soil, on the ground.
Jacques Alain Miller
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
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[T]he hole which can be distinguished by the title of the objet a [] when
it is designed as topological structure and as logical consistency, has, if I may
say, the substance of the hole, and then some detached pieces of the body are
moulded in this absence [] the objet a as hole and what comes to fill it in.
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
Separation is the invented operation which modifies dialectically the second
logical form, that of intersection. Lacan formulates it from an equivalence, as if
two dented sets came here to superimpose themselves. The separation is in fact
a superimposition which leads the subject, Lacan says, to find in the desire of
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say, a limit position, in which the lack in the Other (the origin of desire) and
lack of being of the subject come together [] he situates [] the unconscious
in the gaps which are established in the subject by the distribution of signifying
investitures. And one must suppose that something in the apparatus of the
body is structured in the same way as the unconscious. [] Lacan calls it the
topological unity of the gaps in play [] as if the place of meaning, the outside
meaning, came to recover the mysterious lack which inhabits the desire of the
Other. This will allow Lacan to give to the drive its role in the functioning of
the unconscious. p. 32-33
Lacan takes the Freudian example of Anna O. [] On the one hand she
speaks, and on the other hand, there is the hysterical symptom that is there,
well and good, an event of the body. There is something which empties out
at the level of the body Lacan again takes up the void of the empty set a
field in which sensitivity disappears, another field, connected or not, in which
movement becomes absent. At the same time, this event of the body is not
legible on the diagrams of the anatomy; it is here anti-anatomical, that is to say,
it is signifying. p. 37
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to the different orifices of the body itself, and the jouissance that attaches itself
to the relation with the sexual partner. p. 32-33
This separation of the body from jouissance makes jouissance rather like that
of the Other, and we know traumatism, the traumatisms that come from
an Other forcing and imposing his jouissance on your body. The regime
of violation, of penetration or forced touching is certainly what is most
traumatic. p. 40
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THE SPEAKING BODY
From the Neurone to the Knot (2008), trans. A. Price [PN 22,
Jacques Alain Miller
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
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Integrating the outofbody organ back into the body is perhaps what
our schizophrenics rings and headband assure, as different symbolic ways of
reunifying the body and sustaining it, though not indeed within an established
discourse. p. 256
Labiter, writes Lacan, is likewise what forms an organ for his body. What can
that mean? One has to suppose that this qualifies language. I would translate it
as follows: the fact of inhabiting language forms an organ for his body.
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
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2011]
And perhaps, Lacan would have wanted to make out of jouissance something
like Newtonian gravity, which allows the attraction of a mass by others to be
elaborated, which maintains it at a certain distance, that bodies remain in
space according to their masses. And in a certain way, that which corresponds
to mass in the speaking being is the symptom. It is the naked symptom, or
shall I say the knotsymptom, since the Spanish language allows it. In his last
seminar, The moment to conclude, Lacan begins by saying that one can say that
things know how to behave and, as I already mentioned before, that speaking
beings as such dont, they do not know how to behave except as symptom. As
symptom, bodies are arranged with respect to each other according to their
symptoms.
Knots give an idea of what the elaboration of that knowledge could be, because
a knot, or a knot of knots, gives the most diverse and complex forms while
responding to a unique and unchangeable structure. p. 26
Well, this body, which doesnt speak, but which you use to speak, as a means
of speech, is what forms a strict couple with the mental health that doesnt
exist. If mental health doesnt exist, it is because the enjoying body, the flesh,
excludes the mental at the same time as it conditions it, maddens it, and sends
it off course. If man invented the sexual relation, then it was to veil the horror
of this flesh that is inhabited by a constant quiver []. Each symptom, each
event of the body, betrays and translates this speaking through ones body.
This speaking through ones body lies on the horizon of every interpretation,
and every resolution, of the problems of desire. p. 136-137
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
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The concept of the speaking body is the join between the Id and the
unconscious. [Lacan] calls to mind how the signifying chains that we decipher
in a Freudian manner are plugged into the body, and they are made up of an
enjoying substance. Freud said that the Id was a great reservoir of libido, and
this moves over to the speaking body which, as such, is enjoying substance. The
objects a are taken from the body; the jouissance for which the unconscious
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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
III /d Sinthome
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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
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
Up until the moment when he explains the issue in Television, Lacan speaks of
the unconscious, of the symptom, as made of jouis-sens. [] In this wordplay
on jouissance, divided into joui and sens, he showed the union of jouissance
and sense, but by separating them, he prepared the route at the same time. We
only have to go to the end of the text of Joyce the Symptom I: the symptom,
its opaque jouissance of excluding sense.[] One must try to distinguish
two jouissances here: transparent jouissance, the jouissance which is sense, the
jouissance of what makes sense, and opaque jouissance. p. 35
One believes from this that there is a truth of jouissance which, moreover, is
knowledge. The unconscious rests there []: jouissance has a truth and this
truth is a knowledge. We are well placed to know that it is a false knowledge
in the extent to which it is made of signifiers: it is a knowledge which is read
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what one calls the unconscious. In effect, in analysis, one is given the means
Jacques Alain Miller
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
The sinthome carries the body, but the sinthome is an articulation. Actually, we
speak of the sinthome because there is no direct approach to jouissance, for this
brute, imaginary jouissance is always refracted by the sinthome. p. 41
There is a reason why Lacan chose the term sinthome to qualify the relation
to jouissancea modification, justified by etymology, of the word symptom.
Symptom is a term in Freuds vocabulary which means many things. However,
from the various senses which it can take in Freuds work, I will be isolating the
symptom as a substitution. p. 42
The idea of the pass is based on the notion that the fantasm is the device for
the jouissance, that is through this device that the subject approaches reality.
In the passage to the reverse, the device for jouissance is no longer contained
within the limits of the fantasm. It is language itself that appears as this
deviceone more step and its lalangue, the signifier stripped from the structure
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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
A practice that targets the sinthome in the subject does not interpret like the
unconscious. To interpret like the unconscious is to remain in the service of
the pleasure principle. To place oneself in the service of the reality principle
does not change anything, since the reality principle itself is in the service of
the pleasure principle. To interpret in the service of the pleasure principleyou
neednt look anywhere else for the principle of interminable analysis. This is not
what Lacan calls the way to a true awakening for the subject.
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In the clinic, it is very useful to be there with neurosis and psychosis, and
Jacques Alain Miller
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
For the one we call a child, we have the opportunity to intervene before the
after effects of this percussion take the form of a definitively stabilised cycle,
and even if it is, there remains a margin that still allows for the cycle of the
sinthome to be oriented, so that the subject can find in it, custom made, an
order and security. p. 83
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The escabeau is the very thing from which Joyce pledged to fashion what would
be fit to survive him, i.e. to outlast the decomposition of his body. He had
to forge an escabeau, and to forge it from the bodys affect, the affect of the
body to which Spinoza refers, but which Lacan calls by its Freudian name, the
symptom, and by its Freudian name in modified form, the sinthome. This is
what the escabeau is: Joyces ambition.
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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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