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What kind of Viator? : 3rd May 2016 : Rik Loose « Lacanian Works
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What kind of Viator? : 3rd May 2016 : Rik Loose

by Julia Evans on May 3, 2016

Originally circulated on NLS Messager, on 3rd May 2016 at 19:22, as

[nls-messager] 2048 .en/ NLS Minute – 21

Towards the XIVth Congress of Psychoanalysis of the NLS [New Lacanian School of Psychoanalysis]

Discreet Signs in Ordinary Psychoses. Clinic and Treatment

2nd & 3rd July 2016 : Dublin, Ireland

Available here

Or, with references, here

Published by New Lacanian School

Enquiries: nls-messager-help@amp-nls.org

New registration: http://www.amp-nls.org/page/gb/42/sinscrire-nls-messager

The website of the NLS www.amp-nls.org

Availability of references:

Lacan, J. (1973-1974). The Seminar, Book XXI, The Non-Dupes Err. : Information and availability here

Miller, J.-A. (2013). Ordinary Psychosis Revisited, Psychoanalytical Notebooks, nr 26. : Available here

References in full:

– [From text] Towards the very end of the first lecture from Seminar XXI, Lacan says that it is necessary to be a dupe which he equates to sticking to structure (Lacan, 1973-74).

Seminar XXI: 1973-1974: Les non-dupes errent : begins 13th November 1973 : Jacques Lacan or here

Seminar XXI : 13th November 1973 : p17 of Cormac Gallagher’s translation :

It is necessary to be a dupe, namely to stick, to stick to the structure.

– [From text] Before that in the same lecture he said that those who are not duped refuse to be caught within the space of the “speaking-being”.

Seminar XXI : 13th November 1973 : p13 of Cormac Gallagher’s translation :

Well then, that is the point of what I have to say to you, considering the difference, the difference that is… pinpointed from the fact that there are non-dupes. If the non-dupes are those (ceux où celles) that refuse to be captured by the space of the speaking being, if they are those who keep their hands free of it, as I might say, there is something that we must know how to imagine, which is the absolute necessity that results from it, not wandering but error.

Namely, that as regard everything that is involved in life and at the same time in death, there is an invention (imagination) that cannot but [p14 Gallagher] support all those who want to be non-dupes in structure. It is this that their life is only a journey.

– [From text] Lacan indicates in this lecture that, for those who consider what happens between life and death is nothing more than just a journey towards the “promised land”, structure will not stick. Those subjects, Lacan says, live the life of the viator

Seminar XXI : 13th November 1973 : p14 cont. of Cormac Gallagher’s translation : Life is that of the viator. Those who in this lower world – as they say – are in a foreign land.

The only thing that they do not notice, is that simply by bringing out this function of foreigner, they give rise at the same time to the third term, the third dimension, the one thanks to which they will never get out of the relationships of this life, unless it is to be then still more duped than the others, by this locus of the other that with their Imaginary they nevertheless constitute as such.

The idea of genesis, of development, as they say, of what is supposed to be some norm or other, thanks to which a being which is only effects, precisely, will be commanded by something or other that no one is capable of defining, which is called development. And that is why, by wanting to reduce analysis, one fails, one makes the complete error, the radical error as regards what is involved in what the unconscious uncovers.

– . [From text] In the very same context Lacan says that we find structure between life and death. However, that is, of course only half the story, because between life and death we also find the jouissance of living bodies.

Seminar XXI : 13th November 1973 : p14 btm of Cormac Galagher’s translation

There is something that Freud says to us, and here it is unambiguous: Und (it is the final paragraph of the Traumdeutung) Wert des Traums für die Kenntnis der Zukunft?.

[The Interpretation of Dreams: 1st November 1899 (published as 1900): Sigmund Freud : Information here : p621 of James Strachey’s translation : SE Vol V:

Very rarely does the complexity of a human character, driven hither and thither by dynamic forces, submit to a choice between simple alternatives, as our antiquated morality would have us believe.

And the value of dreams for giving us knowledge of the future? There is of course no question of that. It would be truer to say instead that they give us knowledge of the past. For dreams are derived from the past in every sense. Nevertheless the ancient belief that dreams foretell the future is not wholly devoid of truth. By picturing our wishes as fulfilled, dreams are after all leading us into the future. But this future, which the dreamer pictures as the present, has been moulded by his indestructible wish into a perfect likeness of the past.]

And this why it is very nice. Because people believe that in writing this, Freud is making an allusion to the famous divinatory value of dreams. But can we not read it differently? Namely, to say to us, and the value of the dream for the knowledge (connaissance) of what is going to result from it in the world, from the discovery of the unconscious, to see, whether, by chance, a discourse ensured that in a more and more widespred way, it is known – it is known – what the end of Freud’s paragraph says, namely that this future held by the (p15 of Gallagher) dreamer to be present, is gestaltet, structured by the indestructible demand in so far as it is always the same: zum Ebenbild. Namely, that if you wish, I am going to put something for you here:

 

Birth ——————————————————> Death

 

Which is supposed to be this journey, namely this development, like that, punctuated between birth and death.

What does Freud indicate to us from the emergence of the unconscious? It is that at whatever point one is at of this so-called journey, the structure, of something that I am sketching here, it does not matter: the structure, namely, the relationship to a certain knowledge, the structure, for its part never lets go. And the desire, as it is wrongly translated, is strictly always the same throughout life.

| structure                     |

Birth ———-|—————————-|—————-> Death

|           structure          |

 

Simply the relationships of a particular being in his emergence, in his emergence into a world where already it is this discourse that reigns, his desire is completely determined from the beginning to the end.

– [From text] Freud was aiming at in Civilization and its Discontent when he said that addiction is a social symptom

Civilization and its Discontents: 1929: Sigmund Freud: available here

Further texts

Rik Loose here

Ordinary Psychosis here