identification 64

identification 64

Jacques Lacan
雅克 拉康

28.2.62 XI 126

Pain is not simply, as the technicians say, exquisite by nature;
it is privileged, it can be a fetish. This in order to lead us
to this point which I already, during a recent lecture, not here,
articulated that it is of contemporary interest in our account to
put in question what is meant by the subjective organisation that
is designated by the primary process, what it means as regards
what is and what is not its relationship to the body.


It is here
that, as I might say, the reference to, the analogy with the
Kantian investigation is going to be of use to us.
(7) I apologise with all the required humility, to those who have
an experience of the Kantian texts which gives them a right to
some marginal observations when I go a little quickly in my
reference to the essential of what the Kantian exploration brings
us. We could also perhaps delay here on these meanderings around
certain points at the expense of rigour, but is it not also the
case that in following them too much we might lose something in
terms of its massive reliefs on certain points, I am speaking
about the Kantian critique and specifically about the one called
that of pure reason.


In that case, have I not got the right to limit myself for a
moment to the following which, for someone who has simply read
once or twice with an intelligent attention the aforesaid
Critique of Pure Reason, something moreover which is not
contested by any commentator, that the categories described as
those of pure reason undoubtedly require to function as such the
foundation of what is called pure intuition, which is presented
as the normative, I will go further, obligatory form of all
sensible understandings. I am saying of all, whatever they may


This is the way in which this intuition, which is ordered in
categories of space and of time, finds itself designated by Kant
as being excluded from what one can call the originality of
sensible experience, of Sinnlichkeit, from which alone there can
emerge, there can arise any affirmation whatsoever about palpable
reality, these affirmations of reality remaining no less in their
articulation subject to the categories of the aforesaid pure
reason, without which they would not be able to be, not alone
enounced, but even glimpsed.


In that case, everything is
(8) dependent on this principle of the so-called synthetic
function, which means nothing other than unifying, which is, if
one may also say it, the common term of all the categorical
functions, the common term which is ordered and is decomposed in
the very suggestive articulated table that Kant gives of it or
rather in the two tables that he gives of it: the forms of the
categories and the forms of judgement, which grasps that by
right, in so far as it marks the spontaneity of the subject in
the relationship to reality, this pure intuition is absolutely


One could manage to reduce the Kantian schema to Beharrlichkeit,
to permanence, to the holding, which I would describe as empty,
but the possible holding of anything whatsoever in time.


This intuition which is pure by right is absolutely required by Kant
for the functioning of the categories, but after all that the
existence of a body, in so far as it is the foundation of
sensoriality – Sinnlichkeit – is not required at all, no doubt,
for what one can validly articulate as a relationship to reality,
this will take us no further since, as Kant underlines, the use
of these categories of understanding will only concern what he is
going to call empty concepts;


but when we say that this will take
us no further, it is because we are philosophers, and even
Kantians, but once we no longer are that, which is the most
common case, everyone knows precisely that on the contrary this
goes very far because the whole effort of philosophy consists in
countering a whole series of illusions, of Schwärmereien as it is
expressed in “philogophique” and particularly Kantian language;
bad dreams – at the same epoch Goya tells us: “the sleep of (9)
reason engenders monsters” – whose theologising effects indeed
show us quite the contrary, namely that this goes very far, since
through the mediation of a thousand fanaticisms this leads quite
simply to bloody violence, which continues moreover quite
tranquilly, despite the presence of philosophers to constitute,
it has to be said, an important part of the texture of human



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