第九研讨班 :认同

第九研讨班 :认同
Seminar IX :Identification
第九研讨班 :认同

Jacques Lacan

15.11.61 I 2
Seminar 1: Wednesday 15 November 1961

Identification – this is my title and my subject for this year. It is a good title but not an easy subject. I am sure you do not think that it is an operation or a process that is very easy to conceptualize.


If it is easy to recognise, it would perhaps nevertheless be preferable, in order to recognise it correctly, for us to make a little effort in order to conceptualize it. It is certain that we have encountered enough of its effects even if we remain at something rather summary, I mean at things which are tangible, even to our internal experience, for you to have a certain feeling about what it is.


This effort of conceptualization will appear to you, at least this year, namely
a year which is not the first of our teaching, to be without any doubt justified retrospectively because of the places, the problems to which this effort will lead us.


Today we are going to take a very first little step in this direction. I apologise to you, this is perhaps going to lead us to make efforts which are properly speaking called efforts of thinking: this will not often happen to us, to us any more than to others.

If we take identification as the title, as the theme of our remarks, it would be well for us to speak about it otherwise than in what could be called the mythical form on which I left it last year.


There was something of this order, of the order of (2) identification in particular, involved, you remember, in this point at which I left my remarks last year, namely where – as I might say – the humid layer with which you represent for
yourselves the narcisstic effects which circumscribe this rock, what was left emerging from the water in my schema, this autoerotic rock whose emergence the phallus symbolises: an island in short battered by the waves of Aphrodite, a false island since moreover like the one in which Claudel’s Proteus figures, it is an island without moorings, an island that is drifting away.


You know what Claudel’s Protee is. It is the attempt to complete The Orestia by the ridiculous farce which in Greek tragedy is obliged to complete it and of which there remains in the whole of literature only two pieces of jetsam by Sophocles and a Hercules by Euripedes, if I remember correctly.


It is not unintentionally that I am evoking this reference in connection with the fashion in which last year my discourse on transference ended on this image of identification.


Try as I might I could not find a beautiful way to mark the barrier at which transference finds its limit and its pivoting point. No doubt, this was not the beauty which I told you was the limit of the tragic, the point at which the ungraspable thing pours its euthanasia over us. I am embellishing nothing, whatever may be imagined from the rumours one sometimes hears about what I am teaching: I am not overdoing things for you.


This is known to those who formerly listened to my seminar on Ethics, the one in which I exactly approached the function of this barrier of beauty under the form of the agony which the thing (la chose) requires of us for us to join it.


(3) Here then is where transference ended last year. I indicated to you, to all of those who attended the Journees provinciales in October, I highlighted for you, without being able to say any more, that what we had here was a reference hidden in something comic which is the point beyond which I could not push any further what I was aiming at in a certain experience, an indication as I may say which is to be rediscovered in the hidden meaning of what one could call the crypto grammes of this seminar, and after all I do not give up hope that a commentary will one day separate it out and highlight it, because moreover I happen to have heard a certain testimony which, in this regard is a sign of hope:

去年,移情的探讨就这样结束。我跟你们指示,对于所有参加十月份的Journees provincials 研讨班的人,由于当时时间的限制,我跟你们强调,我们当时拥有的东西,是被隐藏某件喜剧里的东西。喜剧的东西是我无法超越的那个点,关于我在某种经验里的目标。这是一个指示,我不妨说,这一个指示应该被重新发现,在这个研讨班的我们所谓的「密码记载」的隐藏意义里。毕竟,我并没有放弃这个希望,有一天,会有一个评论替它澄清,并且强调它。因为,我恰好曾经听过某种的证词,关于这一点,这是个希望的迹象。

it is that the seminar of the year before last, the one on ethics had effectively been taken up again – and according to those who have been able to read the work in a completely successful way – by someone who went to the trouble of rereading it in order to summarise the elements of it, I am talking about M. Safouan, and I hope that perhaps these things may be able to be put at your disposal fairly rapidly so that there can be linked onto them what I am going to bring you this year.


Jumping from one year onto the second next one after it may seem to give rise to a question for you, or even to constitute a regrettable delay; this however is not altogether justified, as you will see if you take up this sequence of my seminars since 1953: the first on the technical writings, the one which followed on the ego:


technique and Freudian psychoanalytic theory, the third on the Freudian structures of psychosis, the fourth on object relations, the fifth on the formations of the unconscious, the sixth on desire and its interpretation, then ethics, transference, identification at which we are arriving:


that is nine, you can easily find in them an alternation, a pulsation, you will see that in every second one there dominates the thematic of the subject and that of the signifier, which, given that it was with the signifier, with the elaboration of the function of the symbolic that we began, makes us land this year also on the signifier because we are at an odd number, even though what is in question in identification ought to be properly the relationship of the subject to the signifier.


This identification then, which we propose to attempt to give an adequate notion of this year, has no doubt been rendered rather trivial for us by analysis; as someone who is rather close to me and understands me very well said to me, “so this year you are doing identification”, and this with a pout: “the all-purpose explanation”, allowing there to pierce through at the same time some disappointment about the fact in short that something rather different was expected from me. Let this person be under no


His expectation, in effect, of seeing me avoid the topic, as I might say, will be disappointed, because I hope indeed to treat it and I hope also that the fatigue which this topic suggests to him in advance will be dissolved. I will indeed speak about identification itself.


In order to specify what I understand by that, I would say that when one speaks about identification what one thinks about first is the other to whom one is identified, and that the door is easily opened for me to put the accent, to insist on this difference between the other and the Other, between the small other and the big Other, which is a theme with which I may indeed say that you are already familiar.



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