Seminar XXIV Final Sessions 1 - Lacan in Ireland

structured like a language, I ask you: what does that prove? Nothing at all. Inother words: is it because a subject thinks that he is thinking something that hereally thinks it, namely, is it because he thinks he is thinking it that theenunciating, the subject of the unconscious which is in him, corresponds to whathe says, in other words is he responsible for what he says? That is what is meantby sustaining one’s word among others. It’s a first approach. This having beensaid, that our enunciating corresponds, sustains our enunciation, I was going tosay, praise be to God, there is no proof for it. There is no proof for it, but whatthere is eventually is a proof and that is how I believe one can understand thepasse, the passe as a topological montage that would allow us to take intoaccount if effectively when a subject enunciates something, he is capable ofbearing witness, namely, of transmitting the articulation of his enunciating to hisenunciated. In other words, it is not a matter of saying, but to show how it ispossible not to go back on one’s word.The question therefore at which I will go further on, is that if this S(O) which Bozefreaches at R4, if he reaches there according to what I am showing you, the fact isthat it is from a certain place – the word he uses doesn’t matter, it is banal, it isyou, it’s chit chat, it’s nothing at all – the weight of truth of this message, is that itis a locus. The question that I am now going to pose and develop is: is this locusfrom which the subject speaks transmissible? Can it reach, for example in thecase of the passe, can it reach the jury d’agrement? Good. The enigma from themoment when the subject is capable, more than keeping his word, of sustainingit, namely, to be at a point where he reaches something that must be recognisedas being of the order of a certainty and of a certain desire let us try to give anaccount of it, it is not easy. It is not easy because precisely in S(O) the object ofdesire or the object of certainty is something of which one can say nothing. Butnotice already, in order to circumscribe more closely what I am trying to say, it isin a general fashion that the people who, in life, inspire confidence in you, as it isput, are people that precisely you feel are desiring, but with a desire that remainsI would say enigmatic to themselves, and quite the contrary, those who inspire inyou what I would call an ethical judgement that is eventually of distrust, who willmake you say: he’s a hypocrite, he’s a bad penny or he’s ambitious, anyway termsof this kind, this doesn’t matter, these are precisely people of whom you feel that70