Seminar XXIV Final Sessions 1 - Lacan in Ireland

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Borromean knot with that of the Imaginary and of the Symbolic. The Real,as it appears, the Real tells the Truth, but it does not speak and one mustspeak in order to say anything. The Symbolic, for its part, supported by thesignifier, only tells lies when it speaks; and it speaks a lot. It ordinarilyexpresses itself by the Verneinung, but the contrary of the Verneinung, assomeone who was good enough to take the floor during my first seminar,the contrary of the Verneinung, in other words of what is accompanied bynegation, the contrary of the Verneinung does not give the Truth. It existswhen one speaks of a contrary, one is always speaking about something thatexists, and which is true about one particular among others; but there is nouniversal that corresponds to it in that case. And that by which theVerneinung is typically recognised, is that one must say something false, tosucceed in getting across a truth. Something false is not a lie, it is only a lieif it is willed to be such, which often happens, if it is aiming in a way at a liepassing for the truth; but it must be clearly said that, apart frompsychoanalysis, it is rare. It is in psychoanalysis that this promotion of theVerneinung, namely, of the lie willed as such to get a truth across, isexemplary. All this, of course, is only knotted by means of the Imaginarywhich is always wrong. It is always wrong, but it is on it that there dependswhat is called consciousness.Consciousness is very far from being knowledge, since, what it lends itselfto is very precisely falsity. ‘I know’ never means anything, and one caneasily wager, that what one knows is false; is false but is sustained byconsciousness, whose characteristic is precisely to support this false by itsconsistency. To the point that one could say that, one should look twicebefore admitting something obvious, that it must be sifted as such, thatnothing is sure in matters of obviousness, and that that is why I enunciatedthat the obvious (l’évidence) must be emptied out (évider) that what isobvious depends on this emptying out.It is very striking that – I can well, for my part also, go on to the order ofconfidences with which I am crushed in my daily analyses – an ‘I know’that is conscious, namely, not simply knowledge, but the will not to change,86
is something which is, I can confide in you, experienced very early on,experienced by the fact of someone, like everyone, who was close to me,namely, the one that I called at that time, I was two years older than her, twoand a half years, my little sister, she is called Madeleine and she said to meone day, not ‘I know’, because the ‘I’ would have been too much, but‘Manène knows’.The unconscious is an entity that I try to define by the Symbolic, which isonly in short an extra entity. An entity with which one must know how todeal. Knowing how to deal with it, is not the same thing as a knowledge, asthe Absolute Knowledge of which I spoke earlier. The unconscious is whatprecisely makes something change, what reduces what I called the sinthome,the sinthome which I write with the orthography that you know.I always had to deal with consciousness, but in the form which formed partof the unconscious, since it is a person a ‘she’ on this particular occasion, a‘she’ since the person in question put herself in the third person by namingherself Manène, in a form which formed part of the unconscious, I amsaying, since it is a ‘she’ who, as in my title for this year, a ‘she’ qui s’ailaità mourre who pretended to be a bearer of knowledge.He or she, is the third person, is the Other, as I define it, it is theunconscious. It knows, in the absolute, and only in the absolute, it knowsthat I know what was in the letter, but that I alone know. In reality, ittherefore knows nothing, except that I know it, but this is not a reason that Ishould tell him.In fact, this Absolute Knowledge, I did more than allude to it somewhere, Ireally insisted on it with my big boots, namely, that the whole appendix thatI added to my writing on The purloined letter, namely, what goes from page54 to page 60, and that I entitled in part ‘Parenthesis of parentheses’, is veryprecisely this something which, here, is substituted by Bozef.87
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Seminar 1: Wednesday 16 November 19
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after all noticed that to consist m
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It would be enough for you to take
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There had therefore been a turning
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Supposing that we have a torus in a
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topology encourages us to do so. Th
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and me, and I who, in short, by din
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we cut it in two, the front and the
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is itself a hole and in a certain w
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Everyone knows that this is how thi
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Seminar 3: Wednesday 21 December 19
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proceed to this double cut, a doubl
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The inside and the outside in this
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egards the structure of the body, o
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inspired by it and its inspiration,
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Page 37 and 38: from the beloved to the lover. What
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Page 43 and 44: short I called the discourses; the
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Page 61 and 62: its relationship to the body that w
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Page 88 and 89: Alain Didier Weill, for his part, i
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Page 100 and 101: I remind you that the place of semb
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Seminar XXIV Final Sessions 1 - Lacan in Ireland

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