Anxiety 207 Jacques Lacan

Anxiety 207

Jacques Lacan
雅克 拉康



1962 – 1963

Seminar 16: Wednesday 26 March 1963

The woman, of course, presents herself under the appearance of a vase. And obviously this is what deceives the partner, the homo faber in question, the potter. He imagines that this vase may contain the object of his desire. Only look carefully where that leads us, it is inscribed in our experience, it has been spelled out step by step – and this is what removes from what I am telling you any kind of appearance of deduction, of reconstruction – the thing was perceived without in any way starting from the proper place in the premisses, but it was perceived well before understanding what it meant. The
phantastical presence of the phallus, I mean of the phallus of another man, at the bottom of this vase is a daily object of our analytic experience.


It is quite clear that I do not need to return once again to Solomon to tell you that this presence is an entirely phantastical presence.


Of course, there are things which are found in this vase, things that are very interesting for desire: the egg for example; but after all it comes from the inside and proves to us that if there is a vase, the schema must be complicated a little bit more. Of course, the egg can take advantage of the encounters that the fundamental misunderstanding prepares, I mean that it is not useless for it to encounter here the sperm, but after all parthenogenesis is not excluded in the future and meanwhile insemination can take on quite different forms.


Besides, it is, as I might say, in the back room of the shop that there is found in this case the really interesting vase, the uterus. It is objectively interesting, it is also psychically so to the highest degree, I mean that once there is maternity, it is largely sufficient to invest the whole interest of the woman, and when pregnancy arrives all these stories about the desire of the man become, as everyone knows, slightly superfluous.


So then since we have to do it let us come to the pot we
mentioned the other day, to the honorable little pot of the first ceramics and let us identify it with (-0). Allow me for the purposes of demonstration to put here for a moment in a neighbouring little pot what for man can be constituted as o, the object of desire.


It is an apologue; this apologue is designed to emphasise that o only has meaning for man when it has been poured back into the emptiness of primordial castration.


(8) Therefore this cannot be produced in this form, namely
constituting the first knot of male desire with castration,
unless one starts from secondary narcissism, namely at the moment that o is detached, falls from i(o), the narcissistic image.


There is there what I would call, indicating it today in order to return to it, and besides – I think that you remember it – not introducing here anything that I have not already emphasised, a phenomenon which is the constitutive phenomenon of what one can call the “edge”. As I told you last year in connection with my topological analysis, there is nothing more structuring of the shape of the vase than the shape of its edge, than the cut by which it is isolated as vase.


At a time – now distant – when there was outlined the possibility of a veritable logic remade in accordance with the psychoanalytic field – it is still to be done, even though I have given you more than one beginning for it – a major and a minor logic, I am saying logic not dialectic, at the time when someone like Imre Hermann had begun to devote himself to it in what was certainly a very confusing fashion, for want of any dialectical articulation – but after all this has been outlined – the phenomenon that he qualifies as Randbevorzuqunq, of choice, of preference by the phenomenal analytic field for “edge” phenomena had already been – I will come back to it with you – articulated by this author.


This edge of the little pot, of the castration-pot is an edge,
for its part, that is completely round, as I might say,
completely straight forward. It has none of these complicating
refinements to which I introduced you with the Mobius strip and which it is easy moreover, as I showed you – you remember it, I think – once on the blackboard, to realise with a quite material vase: it is enough to join up two opposite points of its edge while in the process turning back the surfaces in such a way that they join up like in the Mobius ribbon and we find ourselves before a vase on which, in a surprising fashion, one can pass with the greatest of ease from the inside face to the outside face without ever having to cross the edge.


That happens at the level of other little pots and it is here that anxiety begins.



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