[PDF] ✑ Le séminaire de Jacques Lacan. Livre VII. L'éthique de la psychanalyse (1959-1960) ✓ Jacques Lacan – Tshirtforums.co.uk

Le séminaire de Jacques Lacan. Livre VII. L'éthique de la psychanalyse (1959-1960) txt Le séminaire de Jacques Lacan. Livre VII. L'éthique de la psychanalyse (1959-1960), text ebook Le séminaire de Jacques Lacan. Livre VII. L'éthique de la psychanalyse (1959-1960), adobe reader Le séminaire de Jacques Lacan. Livre VII. L'éthique de la psychanalyse (1959-1960), chapter 2 Le séminaire de Jacques Lacan. Livre VII. L'éthique de la psychanalyse (1959-1960), Le séminaire de Jacques Lacan. Livre VII. L'éthique de la psychanalyse (1959-1960) 903b78 Lacan Dedicates This Seventh Year Of His Famous Seminar To The Problematic Role Of Ethics In Psychoanalysis Delving Into The Psychoanalyst S Inevitable Involvement With Ethical Questions And The Attraction Of Transgression, Lacan Illuminates Freud S Psychoanalytic Work And Its Continued Influence Lacan Explores The Problem Of Sublimation, The Paradox Of Jouissance, The Essence Of Tragedy A Reading Of Sophocle S Antigone , And The Tragic Dimension Of Analytic Experience His Exploration Leads Us To Startling Insights On The Consequence Of Man S Relationship To Desire And The Conflicting Judgments Of Ethics And Analysis


About the Author: Jacques Lacan

Jacques Marie mile Lacan was a French psychoanalyst, psychiatrist, and doctor, who made prominent contributions to the psychoanalytic movement His yearly seminars, conducted in Paris from 1953 until his death in 1981, were a major influence in the French intellectual milieu of the 1960s and 1970s, particularly among post structuralist thinkers.Lacan s ideas centered on Freudian concepts such as



10 thoughts on “Le séminaire de Jacques Lacan. Livre VII. L'éthique de la psychanalyse (1959-1960)

  1. says:

    I have to admit I m at a bit of a loss as to what to write about this one For those new to Lacan and wanting to get a sense of his thinking from his own words, this isn t a bad place to start Not saying this is easy reading but it s definitely approachable than what I have read in Ecrites I feel like I truly started to understand some of Lacan s basics concepts even if there is still much that I couldn t ever truly grasp as solid for long Maybe one of the most frustrating parts of reading this seminar is that I spent much of it wondering what exactly it had to do with ethics as I understood the term And it s not as if Lacan starts the seminar by outlining what he intends by the title of the seminar or what the general area he plans to cover is exactly Does he intend to talk about the desired ethics of the analyst in practice The ethics possible for the analysand The ethics possible for any human or society In the end the answer was all three because of course they are all intricately related In terms of being readily understandable Lacan can be his own worst enemy However, by the time I finished the seminar and worked through his concepts of das Ding, Desire, Kant Sade, courtly love, etc I really felt I had a somewhat firm grasp of how parts of this theoretical system fit together The way I became convinced of this is when I tried to offer my friend a short description of this work and instead found myself rattling off all of these concepts and ideas and how they all fit together I ve never been able to do that with Lacan before And then when you get to the end and everything he has been lecturing on starts to sort of snap into place, there was almost this feeling of electricity running through me In fact, there was a passage on one of the last pages that struck me as so human, so sympathetically aware of our human condition similar to my impression of the first 50 or so pages of Freud s Civilization and Its Discontents that it just stopped me in my tracks I will quote it here but my guess is that because there seems nothing very complicated or cryptic in the wording and nothing overtly deep in what s said, that its effect was strongly caused by everything that Lacan said right up to this point What I call giving ground relative to one s desire is always accompanied in the destiny of the subject by some betrayal you will observe it in every case and should note its importance Either the subject betrays his own way, betrays himself, and the result is significant for him, or, simply, he tolerates the fact that someone with whom he has or less vowed to do something betrays his hope and doesn t do for him what their pact entailed whatever that pact may be, fated or ill fated, risky, shortsighted, or indeed a matter of rebellion or flight, it doesn t matter.Something is played out in betrayal if one tolerates it, if driven by the idea of the good and by that I mean the good of the one who has just committed the act of betrayal one gives ground to the point of giving up one s own claims and says to oneself, Well, if that s how things are, we should abandon our position neither of us is worth that much, and especially me, so we should just return to the common path You can be sure that what you find there is the structure of giving ground relative to one s desire.Once one has crossed that boundary where I combined in a single term contempt for the other and for oneself, there is no way back It might be possible to do some repair work, but not to undo it Isn t that a fact of experience that demonstrates how psychoanalysis is capable of supplying a useful compass in the field of ethical guidance I have, therefore, articulated three propositions.First, the only thing one can be guilty of is giving ground relative to one s desire.Second, the definition of a hero someone who may be betrayed with impunity.Third, this is something that not everyone can achieve it constitutes the difference between an ordinary man and a hero, and it is, therefore, mysterious than one might think For the ordinary man the betrayal that almost always occurs sends him back to the service of goods, but with the proviso that he will never again find that factor which restores a sense of direction to that service That, right there, was the moment when Lacan s highfalutin abstract philosophy hit me right in the gut and spoke to me of my own life experience in words that cut like a velvet knife.


  2. says:

    No guilt No ethics FreudSeminar VII is a big deal to a small and smaller audience First you have to be interested in either psychoanalysis or ethics good , and then interested in the other beautiful What you can expect is the demystifying of the apparent obviousness of conscience and pleasure in ethical terms, or guilt and desire in psychoanalytical terms Fundamentally, any ethics necessitates a theory of subjectivity, of subjective formation, in particular the installation of the Uber Ich superego function that is irreducibly decisive in what gets mediated between happiness and duty The ethics of psychoanalysis refers to the ethical issues of conducting an analysis, whereas the psychoanalysis of ethics seeks the very source of notions of the good, the beautiful, and the true To the abstract philosophical contemplation of the good life, Lacan brings the concrete psychoanalytical foundation of the subject s desire How can psychoanalysis help answer the eternally heart gnawing question What is to be done when all the old sources of certitude are discredited, and it seems the only options are atomized relativism or dogmatic absolutism In the last instance, as personal as it may seem, it is a political question, but the scandalous liaisons of psychoanalysis and politics are too multifarious to be treated here To the extent that psychoanalysis has been enlisted in the ranks of Leftist armies of theoretical liberation, it has provided a keen perspective on why doing the right thing is an almost impossibly tall order, something disclosed rather than enacted To the extent that it has been usurped by the traditional forces of conservatism, psychoanalysis is wielded as a deterministic explanation of why we all need strict authorities for proper adjustment within civil society As usual, the Left wins cultural hearts and minds Do what you love while the Right wins on the economic ground Do what you re told , hence we all lose.With the exception of the highly technical exploration of das Ding in the first section, this is the most colloquial Lacan I have read There is hardly a single matheme Nary a graph There are long extemporaneous periods where he seems to be just shooting the breeze, casually surveying the historical literature in relation to notions of proper conduct And the sessions evidently go a bit off the rails something happened in February March so that whatever course had been charted in winter takes a noticeable detour and for a while everyone struggles to find the new track But the compass is quite clear, even if the path is anything but direct das Ding is the center of gravity holding together the diffuse drives of the pleasure principle, and it is as a function of these coordinates that the subject seeks The Good Although it remains the case that we piece together reality principally as it pleases us, this is not the whole story, nor does it asseverate the simplistic notion that we only do good to feel good Now is as fine a time as any to mention in passing that the kinship of Freud and Nietzsche is frequently bandied about, not unjustifiably either, but the solution to angst and discontent is hardly a voluntaristic will to power whose fantasmatic support is a dubious Attic nostalgia Speaking of things Greek, there s Antigone Due to the light handed editorial apparatus in sharp contrast to Fink s meticulous note heavy and mostly helpful approach much of it remains Greek to me, because it is Greek on the page But the process by which Lacan s discourse elaborates das Ding through the problem of sublimation, the paradoxes of jouissance, the essence of tragedy, and the tragic dimension of analytical experience remains legible and, indeed, worthy of the inscriptions those are the subheadings The splendor of Antigone constitutes a sort of prismatic apex through which are refracted the entire spectrum of significantly overdetermined elements not just the obvious hue of the good s , but the object, signifier, beauty, truth, desire, duty, drive, law, language, guilt, happiness, pleasure, fate, fear, pity, and last and, um, last death There are numerous minor misspellings, but it s incredible to me that the meaningless antimony is used FOUR TIMES instead of the correct antinomy I am impatient to continue forging through the available literature, which will entail a partial rereading of Ethics of the Real Kant, Lacan, a desperately nonpartisan effort to engage with de Kesel s Eros and Ethics Reading Jacques Lacan s Seminar VII whose polemical retort there is no ethics of the real reads to me and Mari Ruta in book Unconscious Incarnations Psychoanalytic and Philosophical Perspectives on the Body 36869201 , at least like that which Fredric Jameson christened a strategy of containment , and Antigone, in Her Unbearable Splendor New Essays on Jacques Lacan s the Ethics of Psychoanalysis Therefore, rather than persist in the foolhardy, arduous, autoerotic time sink of summarizing S.VII, I ll sweep these weeks of effort under some tell tale tidbits worth memorizing The justification of that which presents itself with an immediate feeling of obligation, the justification of duty as such not simply in one or other of its commands, but in the form imposed is at the heart of an inquiry that is universal.the question of ethics is to be articulated from the point of view of the location of man in relation to the real This year extends from the recognition of the omnipresence of the moral imperative, of its infiltration into all our experience, to the other pole, that is to say, the pleasure in a second degree we may paradoxically find there, namely, moral masochism my thesis is that the moral law, the moral command, the presence of the moral agency in our activity, insofar as it is structured by the symbolic, is that through which the real is actualized the real as such, the weight of the real i.e., precisely not the ideal Moral action is, in effect, grafted on to the real It introduces something new into the real and thereby opens a path in which the point of our presence is legitimized Contrary to received opinion, I believe that the opposition between the pleasure principle and the reality principle or between the primary process and the secondary process concerns not so much the sphere of psychology as that of ethics properly speaking.But it is not simply in the approval that society gladly accords it that we must seek the power of sublimation It is rather in an imaginary function, and, in particular, that for which we will use the symbolization of the fantasm a , which is the form on which depends the subject s desire In forms that are historically and socially specific, the a elements, the imaginary elements of the fantasm come to overlay the subject, to delude it, at the very point of das Ding The question of sublimation will be brought to bear here.It is after all as a function of the problem of ethics that we have to judge sublimation it creates socially recognized values when one aims for the center of moral experience, the beautiful is closer to evil than to the good The good cannot reign over all without an excess emerging whose fatal consequences are revealed to us in tragedy.The question of the Sovereign Good is one that man has asked himself since time immemorial, but the analyst knows that it is a question that is closed Not only doesn t he have that Sovereign Good that is asked of him, but he also knows there isn t any To have carried an analysis through to its end is no nor less than to have encountered that limit in which the problematic of desire is raised he will only encounter that good if at every moment he eliminates from his wishes the false goods, if he exhausts not only the vanity of his demands, given that they are all no than regressive demands, but also the vanity of his gifts.What the superego demands has nothing to do with that which we would be right in making the universal rule of our actions such is the ABC of psychoanalytic truth But it is not enough to affirm the fact it must be justified.Doing things in the name of the good, and even in the name of the good of the other, is something that is far from protecting us not only from guilt but also from all kinds of inner catastrophes If analysis has a meaning, desire is nothing other than that which supports an unconscious theme, the very articulation of that which roots us in a particular destiny, and that destiny demands insistently that the debt be paid Last time I opposed the hero to the ordinary man, and someone was upset by that I do not distinguish between them as if they were two different human species In each of us the path of the hero is traced, and it is precisely as an ordinary man that one follows it to the end.


  3. says:

    Seminar VII was my summer project so it is difficult distill its essence These talks overflow with intellectual wine, with creative liquor They are never neat or easy If you understood everything Lacan said, you would never be challenging your assumptions His style takes one beyond the limit of the signifying chain That is why it is so hard to summarize his thought it goes against the grain of its surface.The first part of the seminar positions itself in relation to Das Ding or the Freudian Thing, or the Thing that is not just an object Because Das Ding does not specifically refer to a symbolic object, but a real one, it cannot be symbolized It creates a void and thereby introduces the possibility of filling it 120 Thus, the object of desire is the empty thing Whether this object is a person or a thing or a place, it is always an emptiness When one approaches that central emptiness, my neighbor s body breaks into pieces The second, or middle section, deals with various schemes we have standardized to mediate the relation to the object For instance, the ten commandments, the injuction to love the nighbor, Aristotle s concept of the Supreme Good All these ethical systems designate a relation between the subject and object Everything that qualifies representations in the order of the good is caught up in refraction 76 We make reality out of pleasure 225 One can see the richness of the Lacanian aphorism lies not in its ability to make pithy something we already know, but to challenge it and test its limit The end section deals famously with Antigone and the description of her desire Lacan associates concepts of the good with what he calls service of goods and power The domain of the good is the birth of power 229 This is the system that Lacan distances himself from The ethics of psychoanalysis has nothing to do with the service of goods 303 It is instead, to not give ground to one s desire He says of the human body, It was once, though it no longer is, a divine form It is the cloak of all possible fantasms of human desire The flowers of desire are contained in this vase whose contours we attempt to define 298 I find that articulation rather poetic.There was another theme that often emerged, that of mimesis and creation I found his take on Plato s critique of imitation strikingly original and generous To Lacan, the idea of Forms is near the service of goods He asks, Does art imitate what it represents and answers enigmatically, In offereing the imitation of an object, artists make something different out of that object Thus they only pretend to imitate 141 All in all, I think it was worth reading The only mistake in reading this book, would be to be looking for some kind of final answer Instead, one should appreciate the fruitful questions that Lacan poses to anyone interested in philosophy, the humanities and arts.


  4. says:

    Hardly an exaggeration to call this the political game changer of the century This series of long drawn out digressions doesn t fail to deliver any promises, but the volume of suspense, delay of exposition, and relentless scholarship can be exhausting The ethical ramifications of a previously neglected moral novelty in Freud s theories plays out reality turns out to be a hallucination and the Thing emerges the poetry of courtly love astral projects into its lordly Lady as sublimation trumps historical progression Kant and Sade gaily join arms and skip towards the jouissance of evil the one true God is a truly jealous God and His commandments become the founding condition of speech Lacan shows Antigone to be an exemplary tragic hero and sends Hegel spinning into the depths of ineptitude Anyway, turns out psychoanalysts aren t just gonna hand you happiness and also that happiness isn t even that important to begin with, since the only measure of the good is to never give ground according to your own desire Could be jouissance, or abstention from jouissance Who knows Definitely not some guy you pay to tell you what you want to hear, that s for sure.


  5. says:

    I don t even know how to describe this one, Lacan is so provocative and self evident His informative critique on moral concepts, that i had not even imagined, is so unique combined with a depressive tendency to push each conceptual structure that he is analyzing into his own scandalous perspective I love how he is singlehandedly showing that most of the aspects of psychoanalysis are a battle between the human and the social norms He is encouraging people to explore every bit of themselves and leaving us with a question of responsibility.It s not a recommended choice for beginner readers but if you want to put yourself on the limits then this is a book for you I personally fell in love with the book and i recommend it highly.


  6. says:

    Some of the most readable and engaging of Lacan, for this reason it also suffers in terms of the incisiveness of its arguments Because this volume is a transcribed series of talks across a year, there is repetition, digressions, and confusing references for the present day reader Still, Lacan is an excellent speaker and his elastic thought comes across in the text Developing a system of ethics drawn out from the fundamental tenets of psychoanalysis is no easy or enviable task The fact that this volume is so fascinating and lucid, particularly for the notoriously difficult Lacan, is an achievement in and of itself.


  7. says:

    This wasn t what I was expecting at all.


  8. says:

    I m too dumb to understand this book Rating inconclusive.


  9. says:

    I can t entirely justify the 5 star review, but because Lacan is so outlandish in the best possible way and dense, I m not sure that most people could Still, his ideas are fascinating.


  10. says:

    Must Read


Leave a Reply

Your email address will not be published. Required fields are marked *