Identification 255

Identification 255
Jacques Lacan
雅克 拉康
13.6.62 XXIV 14

If it appears to be this unmanageable thing that Plato describes in
such a pathetic, moving fashion and that the superior soul is
destined to dominate, to captivate, of course, it is because
there is a relationship, but the relationship is internal, and to
divide it, is precisely to surrender oneself to a lure, to a lure
which depends on the fact that this image of the soul which is
nothing other than the central image of secondary narcissism as I
defined it for you earlier and to which I will return, only
functions as a way of access, a deceptive access path, but an
access path oriented as such to desire. It is certain that Plato
was not ignorant of it.


And what renders his enterprise all the
more strangely perverse, it is that he masks it from us. Because
I will speak to you about the phallus in its double function, the
one which allows us to see it as the common point of eversion as
I might say, of evergence, if I may put forward this word
constructed as the reverse of convergence;


if I think I can
articulate for you on the one hand the function of this phallus
at the level of the $ of the phantasy
and at the level of o that it
authenticates for desire, from today I
will indicate to you the kinship of
paradoxes with this very image that this
_____________ J schema of the figure gives
because here
] nothing other than this point
Q i J for this surface cut in this
way its
^x / character as a unilateral surface, but
\ ~~ ” / entirely guarantees it to it, making
‘s^-__^// truly of $ the cut of o.


But let us not go too quickly, o, for its part, undoubtedly is
the cut of £. The sort of reality that we are aiming at in this
objectality or this objectiveness that we alone define, is truly
for us what unifies the subject. And what have we seen in the
dialogue between Socrates and Alcibiades? And what is this
comparison between this man carried to the pinnacle of passionate
homage and a box: this marvellous box, as always, has always
existed wherever man has known how to construct for himself
objects, figures of what for him is the central object, that of
the fundamental phantasy, it contains what, Alcibiades says to
Socrates? The agalma. Let us begin to see what this agalma is:
something which should have not just a tiny relationship with
this central point which gives its accent, its dignity to the
object o.


But things, in fact are to be inverted at the level of
the object. This phallus, if it is established so paradoxically
(18) that it is always necessary to pay great attention to what
is its enveloping function and its enveloped function, I believe
that it is rather at the heart of the agalma that Alcibiades
seeks what he is appealing to, at this moment when the Symposium
ends, in this something which we alone are able to read, even
though it is obvious, because what he is looking for, what he
prostrates himself before, what he makes this impudent appeal to
is what? Socrates as desiring, whose avowal he wants. At the
heart of the agalma what he is searching for in the object
manifests itself as being the pure eron, because what he wants is
not to tell us that Socrates is lovable, it is to tell us that
what he desired most in the world was to see Socrates desiring.


This most radical subjective implication at the heart of the
object itself of desire where I think that all the same you find
your bearings a little, simply because you could put it back into
the old drawer of the desire of man and the desire of the Other.
It is something that we are going to be able to highlight more
precisely. We see that what organises it is the punctual,
central function of the phallus. And there, we have our old
enchanter rotting or not, but certainly an enchanter, the one who
knows something about desire, who sends off our Alcibiades on his
way telling him what? To look after his soul, his ego, to
become what he is not: a neurotic for the centuries to come, a
child of Theo.



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