Seminar XXIV Final Sessions 1 - Lacan in Ireland

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So then what does knowing mean? Knowing means being able to deal withthe symptom, knowing how to sort it out, knowing how to manipulate it, toknow (savoir), this is something that corresponds to what man does with hisimage, it is to imagine the way in which you can manage this symptom.What is in question here, of course, is secondary narcissism, radicalnarcissism the narcissism that is called primary being ruled out on thisparticular occasion. Knowing how to deal with your symptom, that is theend of analysis. We have to recognise that this is pretty limited. It does notreally go very far. How it is practised, this is of course what I am striving toconvey in this crowd, with what result I do not know. I embarked on thisnavigation like that, because at bottom I was provoked into doing so. It iswhat resulted from what was published in some special series or other ofOrnicar on the split of 1953. I would surely have been much more discreetif the split of ‘53 had not happened.The metaphor in use for what is called access to the real is what is called themodel. There is someone called Kelvin who was very interested in that, hewas even called Lord, Lord Kelvin. He considered that science wassomething in which a model was functioning and which allowed, with thehelp of this model, to foresee what would be the results, the results of thefunctioning of the Real. One has recourse therefore to the Imaginary to giveoneself an idea of the Real. You should write then se faire, ‘to give oneselfan idea’, I said, write it as ‘sphere’ (sphère) to clearly understand what theimaginary means. What I put forward in my Borromean knot of theImaginary, the Symbolic and the Real, led me to distinguish these threespheres and then, afterwards, re-knot them. I had therefore to go from thesethree balls – there are dates, I enunciated the Symbolic, the Imaginary andthe Real in ‘54, I entitled an inaugural lecture with these three names whichhave become in short through me what Frege calls proper nouns (nomspropres). To found a proper noun, is something that elevates your ownname (nom propre) a little bit. The only proper name in all of that, is mine.Lacan’s extension to the Symbolic, to the Imaginary and to the Real is whatallows these three terms to consist. I am not particularly proud of it. But I4
after all noticed that to consist meant something, namely, that one had tospeak about body; there is a body of the Imaginary, a body of the Symbolic– this is lalangue – and a body of the Real about which we do not know howit comes out. It is not simple, not that the complication comes from me, it isin what we are dealing with. It is because I was, as someone or other hassaid, confronted with the idea that Freud’s unconscious supports, that I tried,not to answer for it, but to respond to it in a sensible way, namely, by notimagining that this avision – what Freud glimpsed, that’s what that means –that this avision concerns something which is supposed to be inside eachone, of each of those who make up a crowd and who believe that they are bythis fact a unity.This notion of crowd, which Massen-psychologie clearly means, has beentranslated as Psychologie collective et analyse du moi. There is nothing tobe done with that. Freud may well have explicitly started from whatGustave Lebon specifically call psychologie des foules, it is translated bypsychologie collective, a collection, a collection of pearls no doubt, eachperson being one of them, even though what is at stake, is to account for theexistence, for the existence in this crowd of something which qualifies itselfas ego.What can this ego be? It is in trying to explain this for you, that I tried toimagine this year the usage of what is called a topology. A topology, suchas you can grasp simply by opening anything at all called GeneralTopology, a topology is always founded on a torus, even if this torus is attimes a Klein bottle, for a Klein bottle is a torus, a torus that crosses itself –I spoke about that a long time ago.There you are. Here, you see that in this torus, there is something whichrepresents an absolute inside when one is in the void, in the hollow that atorus may constitute. This torus can be a cord, no doubt, but a cord itselfcan twist, and there is something which can be drawn as being the inside ofthe cord. In this respect you have only to unpack what is enunciated as aknot in a special literature.5
Page 1: Seminar 1: Wednesday 16 November 19
Page 7 and 8: It would be enough for you to take
Page 9 and 10: There had therefore been a turning
Page 11: Supposing that we have a torus in a
Page 15 and 16: topology encourages us to do so. Th
Page 17 and 18: and me, and I who, in short, by din
Page 19 and 20: we cut it in two, the front and the
Page 21 and 22: is itself a hole and in a certain w
Page 23 and 24: Everyone knows that this is how thi
Page 25 and 26: Seminar 3: Wednesday 21 December 19
Page 27 and 28: proceed to this double cut, a doubl
Page 29 and 30: The inside and the outside in this
Page 31 and 32: egards the structure of the body, o
Page 33 and 34: inspired by it and its inspiration,
Page 35 and 36: music on you, is that it has this p
Page 37 and 38: from the beloved to the lover. What
Page 39 and 40: that the little o-object is not uni
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Page 43 and 44: short I called the discourses; the
Page 45 and 46: It is flattened out, and in a way t
Page 47 and 48: astonishes me still more, is not th
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Page 51 and 52: see it here, namely, something that
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namely, that everything that concer
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Let’s see. Let us try to see here
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- X: You can’t hear me because pr
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Seminar 6: Wednesday 8 February 197
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its relationship to the body that w
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that in the position B1, would be t
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is in the position of maintaining t
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Effectively the problem of primary
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which I will return later, what is
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the object of desire is not unknown
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that he tells the truth. You see th
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look of the Real, there is not, for
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accentuated by him is the search fo
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What is happening, is it not, the d
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grounded and articulatable way, and
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eason is said to be purloined, whil
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Borromean knot with that of the Ima
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Alain Didier Weill, for his part, i
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Seminar 8: Wednesday 8 March 1977Wh
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shouldn’t tell you, at 7.15 at Ju
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means that the tongue fails, that,
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of his time as a formidable cleric
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It is very difficult not to waver o
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I remind you that the place of semb
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this term in the feminine, since th
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which coincides with my experience,
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and to put that for you in black an
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see, does not see too great an inco
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that exists, he says what he believ
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In short, one must all the same rai
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particular besides, neurotic, a sex
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functioning as something else. And
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mean to deny? What can one deny? Th
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slipping from word to word, and thi
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Seminar 12: 17 May 1977People in th
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y writing. And writing only produce
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not pinpointed it? He calls this a
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Seminar XXIV Final Sessions 1 - Lacan in Ireland

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