maria - 03/16/05 22:26:57 EST

Michael - wrong! there where you think you do not exist

Michael - 03/16/05 11:11:16 EST

(it was me there existing where I was thinking in the names of the Other(?)

Alex and Co - 03/16/05 11:09:59 EST

thanks for your recent entries, I'll have to think about it when i go, but while I am here I'll just ask if any difference would be made if the concert still had harmony. but then again, a bit more serious, I'd ask how the object of drive ,i.e. a bone, retroactively (or reverse logically) points to the subject, which then relates (simultaneously or not) to the word "bone" and how this "triangle" is actually involved with the "Real" is it in fact that this triangle is the Imaginary (Ps-Cs-Uncs) and the Real is a sort of Kantian Kategorie Kalled Noumenon?

Alex - 03/15/05 02:24:30 EST

Michael - the issue concerns the relation between the drive and the real... with Lacan the object of drive corresponds to what he calls a headless subjectification, that is a sujectification without subject - a bone, a structure, an outline... The other side then is responsible for the fact that a subject, through its relations to the signifier, is a subject-with-holes.

as an example, choose a concert, take away the melody (the subject)...

CS. - 03/13/05 05:19:57 EST

Michael, 'Paradigms Of Jouissance' written by Jacques Alain Miller and in Lacanian Ink 17, for 'different types of jouissance'.

Michael - 03/11/05 04:00:22 EST

hello friends !

and ALex -- I study philosophy and find psychoanalysis helpful in clearing up my thinking, and at the same time, I find the concepts sometimes cause more confusion on their own. Would Alex explain "ACEPHALLLIC SUBJECT belongs to the drive", does this mean if you "isolate" the drive, what it wants, the movement "toward its object" supposes a "subject" (which would be a "necessary fiction?" and Cs. would you help out with these different types of jouissance (phallic, drive and Other)? thank you.

CS. - 03/09/05 17:45:22 EST

ps. in this instance, the emergence of the subject (of the unconscious) as with contemporary symptoms

CS. - 03/09/05 17:11:53 EST

maria - but with the paper referred to, there's reference to a dynamic which dissipates the object a position. The implication would be, there's work to be done prior to the possibility of discourses and the emergence of the subject.

maria - 03/08/05 18:28:00 EST

CS - I think it is in Silicet that Lacan says "there isn't the analyst" ... so the analyst becomes equivalent to the woman that doesn't exist. In other words the analyst comes up in the discourse - transference brings up the analyst

CS. - 03/08/05 15:39:08 EST

Maria, I wish you'd say a little more

maria - 03/07/05 18:44:54 EST

as to the HB phrase ... I guess HB is mentioning the similarity in discourses - the analyst as the woman does not exist - again the analyst with regard to existance is well fitting the series of the one by one

CS. - 03/07/05 18:33:23 EST

Another way of describing this movement from the One to the Other could be, quoting this seminal paper: 'Analytical practice needs to make jouissance pass through the defiles of the Other (signifier)' ...

CS. - 03/07/05 18:13:00 EST

It would be wonderful to include Howard Britton in this conversation as I seem to be taking his name much too much in vain! But my supposition would be that HB. - referring to the process of therapy (in Contemporary Symptoms), refers to movement from the One to the Other. Towards the end of the paper, Britton refers to 'jouis-sens' 'in order to draw out its relation to sens' then finally, the last sentence, 'It is from the perspective of feminine sexuation that psychoanalysis takes up the challenge of the contemporary symptoms'.

maria - 03/07/05 15:50:39 EST

give me a reason to think the jouissance of each one as different from, simply, a jouissance One

CS. - 03/07/05 04:28:06 EST

Maria, I make sense of the quotation from Britton's paper as, from the jouissance of the One to the jouissance of the ones (multiple exceptions)

CS. - 03/04/05 02:37:43 EST

At the end of a paper which links retail therapy, the 'plus de jouir' of the One and the challenge to contemporary psychoanalysis, Howard Britton writes: ŒIn order to do this, Lacan proposes to explore the zone of jouissance and the Other, starting from feminine sexuation and the logic of the not-all (pas-tout): here it is no longer a question of the effacement of the exception promoted by the formula of masculine sexuation. On the contrary, it is a matter of the multiple exception and of a series 'one by one' (un par un) which is open and countable. This is a collective of the one by one and of the multiple exception, based on what Miller refers to as 'an identification to the real of the analytical experience‚. ('Contemporary Symptoms', Howard Britton, online paper)

maria - 03/03/05 19:41:57 EST

I think jouissance is of the One

CS. - 03/03/05 15:24:46 EST

there's phallic jouissance and the jouissance of the drive, and although I should have been clearer, my second reference was to the latter. It is a slip, however, isn't jouissance, phallic or Other jouissance, always a remainder, 'something' left over? In this way, isn't jouissance most easily associated with the drive?

Alex - 03/03/05 13:59:20 EST

the acephallic subject belongs to the drive, I don't think it is a particularity to jouissance...

maria - 03/02/05 18:33:31 EST

CS - as to

>>the structural relationship of the symbolic and real (the drive, jouissance) >>

the particularity resides in that we have an acephalic subject, right?

HeidAgger - 02/28/05 08:01:50 EST

it's all in the reader's projection onto the screen mimi. Barthes wrote about the reader who creates the text as a producer of meaning rather than a consumer... why would anyone choose, if they were aware of the possibility, to create a world of patronizing HeidAggers? if only their tops were made out of rubber and their bottoms made of springs, they would go bouncy trouncy la la la la la ! You know the wonderful thing about HeidAggers is that HeidAggers are wonderful things !

mimi - 02/27/05 23:16:48 EST

how to survive the HeidAgger patronizing syndrome...

HeidAgger - 02/22/05 09:18:16 EST

nice to hear from you,Cs. I would say in all honesty, your question is FULLY answered by the comparative study Lacan offers in his Sem One, namely the Seminar's commentary, the Verneinung in Ecrits, and these two in conjunction with your own personal reading of Melanie Klein's article cited there on "Formation of the Symbolic" If you take an afternoon at the library you will feel a great sense of satisfaction, increased clarity and gratefulness toward international communication systems.

CS. - 02/20/05 08:11:06 EST

H - have reread your paragraph a few times, but have difficulty extracting a question. Instead, I can only offer a question in exchange for my despondancy. The question is, how can we begin to read the Lacan of the symbolic (the phallic order, the signifier, the unconscious, the subject and desire) without acknowledging the structural relationship of the symbolic and real (the drive, jouissance)?

HeidAgger - 02/20/05 06:57:23 EST

ps Cs, have you been despondant in correspondance to catch up on old reading from the pre-historic age? -- while you've been out to parties, I've laid claim to the following additional "proof" that Lacan is, partly, interested in answering up to Sartre's Being and Nothingness, i.e. Authenticity...ha! you stab in the dark with a royal claim. However, Lacan writes on "speech acts" in the following terms: "La Parole est cette dimension par ou le desir du sujet est authentiquement integre sur le plan Symbolique." A series of questions are raised here from a) the historical viewpoint of Lacan's "choice" of language, rather "imposed" from Sartre's work (if Lacan's own choice were "authentic" it would be freedom from the One (Heidegger's sense) and b)how would "authenticity" fit into Lacan's own plan Symbolique c) even if the parole of analysand was authentic on the couch (in conformity with the truth of the subject, i.e. desire) what if those "desires" were -- and they usually are -- not in conformity with one's real-world life scenario and realm of possibilities (or even easier "against one's religion") how authentic would this "parole/desir" be (if it is not purely heuristic)?

Nicholas Powers - 02/17/05 13:08:45 EST

ahh I've found my partner in discursive S/M. How much per session? I enjoy the play on "rational" as a word whose semantic resemblance to "ration" reminds me of hungry captives of a labor camp, getting scoops of soup into their hands. Maybe what we can look at rationality not as the scientific search for links between cause and effect but a scoop of affect distilled into discourse, of demand filtered through the alphabet to secure the gamble of the self and its recreation in the pleasure of recognition. Maybe, using the dynamic model, we can see how letters and phrases float and dam and cause an undertow of desire that becomes unconscious and the pressure cracks a hole in the symbolic that leads into the vacuum of the Real, in the spewing out into the eternal void the Imaginary and Symbolic entwine and fuse into the fanstasy life we are all familiar with when we close our eyes and imagine we see our wished for life in the dark night sky of the mind. Rationality is not accurate or objective knowledge, it is the acceptable measured doses of discourse that open of spaces in the symbolic for us to appear in, creates shapes for the Imaginary to fuse the body to again, to gain a self that is a reflection on the eye of the Other.

zeitgeist - 02/08/05 22:11:52 EST

anyone have any ideas on lacon's view of rational thought through language

HeidAgger - 02/08/05 08:37:25 EST

re: the gaze...sem XI...Lacan recounts an experience of boating and the "gaze" of a shiny tin can...this was "in reference" to an objet d'art... In Sem One (op cit)Lacan refers to intersubjectivity in reference to the sadist searching for the gaze of his "victim", if it was an inanimate object, viz "a shiny tin can", Lacan notes, the structure of the relation falls flat. He refers to Sartre's Being and Nothingness, the section entitled The Existence of Others, specifically the sub-section "The Look" and I quote: "Every look directed toward me is manifested in connection with the appearance of a sensible form in our perceptive field, but contrary to what might be expected, it is not connected with any determined form." the art work as analyst, the tin can's gaze, intersubjectivity, why is there no "determined form" when the "look [is] directed toward me"? it is the "i" of who i am, the subject being perceived,and so,Cs, just as the artwork fixes its "gaze" upon me, so too the Other. and what do we gain from this analogy? the notion of an "undetermined form." Can this be construed as a helpful first step in searching out the mechanics of the "artwork as analyst"?

- 02/06/05 15:45:07 EST

last line should read: 'to turn analytic truth towards the rigours of ...'

CS. - 02/06/05 15:41:47 EST

H. as you know, Lacan continually reworks certain terms without fixing meanings. It seems to me, with this last message, you want me to work through difficulties you have or aim to force me out of slack use of terminology. As well, you suggest I should start at the beginning! I can‚t say what constitutes a beginning for you or Lacan, although, I suppose Lacan begins with Freud, psychoanalysis and praxis linking theory to clinic. You identify problems which you think need addressing. If Freud‚s work begins with hysteria, Jacques Alain Miller says there can be no assumption of intersubjectivity at the beginning of therapy. Another way of saying this might be, the Other can‚t be assumed! This lack of an assumption at the beginning seems especially pertinent at the moment. It seems to underline online limitations and the poetics of virtual condensation. I went to a party on saturday night and afterwards wondered what party and subjectivity had/ have to do with each other. The music was very, very loud, but I had many wonderful conversations with others, despite catching only glimpses of what was said. So, the convention here limits Œverbal eye contact‚, guaranteeing Œplus de jouir‚ and a very good night out! In fact, party‚s Œput on‚ lack without guaranteeing anything. A few days ago, I wanted to include reference to a paper called Contemporary Symptoms because Howard Britton develops Miller‚s reservations. If there can be no assumption about intersubjectivity at the beginning of therapy, Britton suggests the development of consumer joys undermines further the position of the Other and subject of the unconscious. Britton argues a case that contemporary symptoms are a threat to psychoanalytic processes (see Lac. Ink 'The Symptom '03). If they are, we must surely resist the temptation to turn analyst truth towards the rigours of academic knowledge.

HeidAgger - 02/06/05 08:25:38 EST

that's all well and good, but you wrote this: " you might think, for half a moment, if you‚ve been reading Lacan, there‚s reference to what Lacan calls Œsexuation‚ "] and so Cs, you might "refer" to a "reference" in Lacan, because you claim to be reading Lacan, and, again this last message "refers" to this and that, when are you actually going to SAY anything about the problem encountered by 1) a signifier's reference to another signifier results in a subject 2) the signifier as knowledge of the other as other, or signifier as knowledge as truth of the subject 3) the notions which you claim to master "in reference" to the question of the other, knowledge of the other and the status of signifiers in the general lacanian economy. feel free to read the entries below, including maria/Lucy's and your own, as well as the section of Sem One, which is where you ought to start in any case to understand what Lacan's project was all about from the beginning -- NEW !!!4)what is the "break Freud makes"? I await your manisfest exposition with alacrity. please

CS. - 02/04/05 05:26:36 EST

Well, this is all embracing criticism, a lot of big guns there! I suppose, without referring to questions evident in Seminar 1. which I haven't read, my intention was to shift concerns away from (just) philosophical concerns to those posed by Psychoanalysis, in analytic terms from knowledge to truth. In Encore, a much later seminar, Lacan refers to knowledge with sexuation, to masculine and feminine jouissance, to knowledge with truth. H. you seem to want to situate Lacan next to Nietzsche in Caspar Fredrich painting, but seem to be avoiding the break that Freud makes.

HeidAgger - 02/04/05 04:12:30 EST

In Sem One, Lacan praises Sartre's analysis of intersubjectivity. Lacan wrote in response to the philosophy of his time/culture. try answering the questions which were adressed by Lacan at that time. So apparently you were not referring to "the One" of Martin Heidegger's Being and Time, but you nevertheless tell me I'm confused on the issue of the ontological-ontic problems of Western thought, which includes the problem of solipsism that I specifically mentioned with reference to KNOWLEDGE -- solution attempted by Hegel, Husserl, Heidegger, Sartre and the solution which Sartre found, in the context of Lacan's reference to it I ask you how Lacan's formula, which Lucy posted in criticism of CS on the "sign" that a signifier refers to another signifier and results in a subject. If this overrides the solipsism how does it do so ? Cs : it doesn't seem like you even know what sea Lacan's river flows into and from where his source is, somewhere high in the mountains with Zarathrustra. try to be more thorough, you'll only gain from it.

CS. - 02/03/05 12:29:22 EST

Maria, It's what its always about!

Heidi, If Lacanian terms seem too creeky, you might want to start with a sentence. If the sentence is, Œthe Other which doesn‚t exist‚ (another 'slogan'?), we might reasonably proceed in the direction of the ŒOne‚. Here Lacan adds, Œthere is a One.‚ So, between anOther which doesn‚t exist and a one, you might think, for half a moment, if you‚ve been reading Lacan, there‚s reference to what Lacan calls Œsexuation‚. With sexuation, gentile reference to subject/Other, turns towards the jouissance of the Other.

maria - 02/03/05 10:35:03 EST

what's all this passion about?

Heidi - 02/03/05 08:17:08 EST

Dear Lucy, I'm touched by your brevity (which in Hamlet I recall is the "spice of life") Concerning the formula of "signifier interacting with another signifier results in a subject" how does this free Western thought from Solipsism ? Cs might take a lesson from your responses, which point from behind a flashcard slogan, but explain/share nothing of your intimacy. Cs shares intimacy, and holds up the wrong flashcard. How would I have the "One" of Sein u. Zeit be confused with the "Other" of Lacan, or Sartre...whose "Other", whose "One" ? I love you all

HeidAgger - 02/03/05 08:06:09 EST

opposition. from whom and to whom. brief kamakazi attacks. a stab in the dark. Evoking the muse of mass communication systems, I ask for Lucy's signifiers to be inspired to interact with mine and "result in a subject". below is a synopsis of our brief relationship.

Lucy - 01/27/05 15:37:40 EST

HeidAgger - almost fully healed of what? The Blanchot writing is very beautiful. Can we somehow equate it to Lacan talking of what gets inscribed and what doesn't... in Encore, also to his theory on extimity?

HeidAgger - 01/28/05 05:55:28 EST

the paper i was to 'abstract' onthe sublime, before i had a week-long influenza virus (which allowed me a lot of leisure time to read ! ) was prefaced by a quote from ... would Lucy care to share her share on extimity and inscription?

Lucy - 02/03/05 00:48:01 EST

with Saussure - as with Sartre? - the unit formed by signifier and signified is a sign

contrarywise, for Lacan, the signifier will interact with another signifier - what of this results is not a sign, but a subject.

CS. - 02/02/05 15:34:23 EST

H - there now seem to be plenty of trees in this forest of yours, but don't you confuse the 'One' and the 'Other' in the first place? I wonder too where you begin with 'knowledge'? In Encore, 'small discoveries' hint at sexuation and latter day knowledge.

HeidAgger - 02/02/05 07:33:17 EST

it's interesting to note that the "great escape," for which Sartre investigated the strategy to bypass the hegelian "optimism" of both epistemological and ontological varieties, was to free Western thought from its looming nemesis: solipsism. "The signifier is a subject's sign" or even "the signifier referring to another signifier" -- this reveals in Lacan a dualism beyond which philosophy made advances, namely that if we are to refute solipsism, then 'my' relationship to the Other is first a relation of being to being, not of knowledge to knowledge. Sartre sees Husserl's failure on this level (the "first' relation of S to O) he measures being by knowledge, and Hegel's when he identifies knowledge and being. The Symbolic Order, as a tool used by Lacan to explain the dynamics of intersubjectivity (Sem One, p233ff, section 3, ch xvii/3), equally fails to "escape from solipsism," i.e. the signifier as knowledge represents the Other as signifier/knowledge to the signifier of the subject, or as Cs quotes "sign." How does Lacan use Sartre without learning from Sartre this fundamental concept ?

Rupert - 02/01/05 17:20:22 EST

Mais il y a auusi du Deux... "the intelligence that love delivers is that of the Two."

- 02/01/05 14:17:05 EST

il y a de l'un

Silly Me - 02/01/05 06:30:25 EST

ps. I should say, 'there is a One' (Y a d' l' Un) as precursor to 'there's no such thing as ...)

CS. - 02/01/05 05:39:43 EST

I should posit a speechless signifier after such a beautiful paragraph!

In Encore, Lacan says, 'The signifier is a subject's sign.' (p.142).

Towards the end of this seminar, Lacan qualifies 'the One' as the 'no such thing as sexual rapport'. This famous sentence, equivalent to 'Y a d'l'Un'.

In a paper called 'Contemporary Symptoms' ('The Symptom', 2002), Howard Britton makes the case that contemporary therapy contends with a passage from this 'One' to the Other. In this analysis, late capitalism is the purveyor of a succession of ones, which tranquillise the 'object a' premise for the subject of the unconscious. Could recourse to pseudonyms lead to a succession of ones, each one in need of an analyst?

narcissus minimus - 02/01/05 00:03:21 EST

Is a pseudonym an empty signifier? At best, it enables me to categorize what I have allowed to be read under/through the referent of the chosen feather name. In the worst sense, the transient being that identifies itself with the chosen pseudonym says nothing, but something that betrays the truth of the non-existence of the character writing. Imagine Miller or Copjec writing on this board under the name JA or Kojak, respectively and so on. Of course, there is play, there are attempts to establish a self that others are unaware of, that you in some manner may exemplify in actual life, but I do not read Jacques Lacan here.

Amazon Log - 01/30/05 16:46:41 EST

H. if you discount the discursive knowledge of both analyst and analysand, you might say more about this clearing, before we all start worrying about global warming!

HeidAgger - 01/30/05 07:44:23 EST

i humbly suggest, to all the Lucies, that Lacan puts in place of the signified another signifier and to Cs and company, that a L-analyst will subtly intone the link-up between signifiers. Another approach to the "gaze-looking" differAnce, is in Seminar ONE, third section where Lacan praises the work of J-P SARTRE, Being and Nothingness, for its analysis of the dialectic of "master-slave" (Lacan's use of Hegel) in perversion's interpplay between where the subject is/will be and how the other sees/will see him, fantasy interplays with expectation and desire when it is people. If it were animals ot objects the interplay differs. Reading further into Sartre's contribution, L-analysts practice The phenomenological reduction of listening...thereby the signifiers of the analysand become like a palette with which an estheticized object appears within which the analyst stands as a Preserver of the Truth expressing itself through the conflict of the Slashed Subject.

Lucy - 01/29/05 09:47:41 EST

CS - it's that you say an empty signifier, which is like saying and empty void

CS. - 01/29/05 05:57:54 EST

Lucy, nevertheless, 'redundant' signifiers touch on something important.

If the analyst hears the analysand's signifiers, hopefully, (s)he doesn't shower the analysand with signifiers. After, including the Benjamin quote, I realised both Benjamin and Klee died within a short time of each other. I believe, Benjamin wrote his 'theses' not long before fleeing the nazis and dying crossing the Pyrenees. I wanted to say, artists and writers like therapists, sometimes, face up to the gaze of history, without showering the world with signifiers. I hope this doesn't feel like too much of a shower!

Lucy - 01/28/05 21:21:06 EST

CS - all I am trying to say is that a signifier is but a sound, an image... already Saussure says that. And then Lacan will invert Saussure's formula - give the signifier priority over the signified

CS.l - 01/28/05 18:18:35 EST

Lucy, following on from 'art and Lacan symposia' musings, I think 'the empty signify' has some bearing on Lacan's opposition between 'looking' and 'the gaze' in S. X1. These 'resistant' terms imply different registers. Joan Copjec writes, '(Lacan) emphasizes the way the Other's gaze destabilizes our reality, causing it to tremble at its base. When the gaze appears, vision is annihilated,' Although I read Blanchot some time ago, I have a sense that Blanchot confronts this 'annihilating gaze', but not by 'piling wreckage upon wreckage' as Walter Benjamin once said, in a paragraph about a Paul Klee painting called 'Angelus Novus'. In full, the Benjamin paragraph reads: A Klee painting named 'Angelus Novus' shows an angel looking as though he is about to move away from something he is fixedly contemplating. His eyes are staring, his mouth is open, his wings are spread. This is how one pictures the angel of history. His face is turned towards the past. Where we perceive a chain of events, he sees one single catastrophe which keeps piling wreckage upon wreckage and hurls it in front of his feet. The angel would like to stay, awaken the dead, and make whole what has been smashed. But a storm is blowing from paradise; it has got caught in his wings which such violence that the angel can no longer close them. This storm irresistibly propels him into the future to which his back is turned, while the pile of debris before him grows skyward. The storm is what we call progress'. (Illuminations, Theses on the Philosophy of History p.249)

Lucy - 01/28/05 13:01:55 EST

CS - OK for empty pages, not for empty signifiers - with signifiers empty is redundant.

CS. - 01/28/05 03:02:36 EST

I once knew a beautiful woman, who had a book (in French) by Blanchot in her bookcase. When not seeing her was painful, I did my best to find out who Blanchot was and subsequently read a few translations. Now, a long time later, I associate Blanchot with a little house by the sea near Bordeaux and the emptiness of long lost dreams. Empty pages, empty signifiers.

Lucy - 01/27/05 15:37:40 EST

HeidAgger - almost fully healed of what?

The Blanchot writing is very beautiful. Can we somehow equate it to Lacan talking of what gets inscribed and what doesn't... in Encore, also to his theory on extimity?

HeidAgger - 01/26/05 08:04:06 EST

Lucy et al, thank you for your interest and patience, I am almost fully healed (I've seen the light, some said...) re: the Wilson show's refrence to sthg outside itself, Maurice Blanchot writes in Ecriture du Desastre, the following: "4. The absence of the book revokes all continuity of presence, just as it evades the questioning conveyed by the book. It is not the interiority of the book, nor its continuously evaded Meaning. Rather it is outside the book, though enclosed in it, not so much its exterior as a reference to an outside that does not concern the book."

Lucy - 01/15/05 05:41:29 EST

HeidAgger - if you allow my curiosity... how many analyst did you have? Again, are you thinking of posting a paper in here, in the messageboard I mean... how long is it? and is ""sublime comme objet du desir ou figure de l'esprit" the name of your paper, the one you wrote on the sublime?

what you said about the Wilson's show surprises me ...what you said about your alone-ness... already the work refers to something outside itself which is a specific story

HeidAgger - 01/12/05 11:14:24 EST

I heard of that phrase by my first "lacanian" analyst, because I was more happy about what was going on between the phrases and polysemy of my couch-talk/analytic discourse than the actual stuff that I was relating...apparently it helped me go deep into the woods and find the clearings. I then used it in a paper I wrote up on "the Sublime" ... it was fun. If Lucy, would want, or any one among our thousands of messageboard-spectators would want, I can find it and POST IT. see my desire is the desire of the Other...projected onto a computer screen. oh, the topic was "sublime comme objet du desir ou figure de l'esprit"

Lucy - 01/11/05 04:44:46 EST

thank you HeidAgger - and yes, the phrase is in a 1960 text, Remarques sur le rapport de D. Lagache... "Le drame du sujet dans le verbe, c'est qu'il y fait l'épreuve de son manque-à-être"

HeidAgger - 01/10/05 08:00:04 EST

the Wilson show, for me it was like a world of its own, which cared nothing about any of its spectators. I felt reminded of my alone-ness, and I can appreciate that efficacity of art... art which refers to nothing outside itself and leaves me as indifferent to it as it is to me. in german capital Letters denote nouns, whereas lowercase letters never do. 3a) a Holzweg, aside from title of heideger's, is a pathwway through the woods that lead "nowhere", the incongrous, absurd, seemingly non-signifant nowhere, is actualy a clue to being... that clue, which began as nowhere/nothing, sheds light on the otherwise suffering Wanderer's plight. As this latter wanders through language in analysis, the point of differAnce, a seemingly incoherent, incongruous "nowhere" will signal to the Analyst "time's up'! and after a time of contemplation the "nowhere' of differAnce reveals itself to be a symbol/word/image/emotion of grave significance, as it opens up the chain of signifiers to a deeper reality,(the "outside"), a CLearing in the woods, shedding light on the truth of being. Lacan wrote somewhere about "Le drame du sujet dans le verbe" and the "manque a etre"

Lucy - 01/10/05 03:41:20 EST

licht is not an adjective??? or are you saying licht can also be a noun?

- HeidAgger ....about the paths leading to "nowhere", did you see the Jane and Louise Wilson show which was up in Chelsea a month ago, about this place called Erewhon a way of saying nowhere - which is in New Zealand.....? - as to your 3a question why would nowhere be the same as light , in the direction of analysis? all the contrary I tend to think nowhere is the dark side, again analysis is about space outside: Otherness. extimacy... I think

HeidAgger - 01/09/05 07:16:00 EST

1) I am not the previous "heidegger" who spoke of licht as an adjective, but - 2)I will speak of Licht as a noun. Perhaps the lower case letter "L" is justification enough. - 3) the clearing in the woods making Licht, or a type of "light" (which might be "Leicht" in the sense of "not heavy")also might be affiliated with Holzwege, or the paths which lead "nowhere" - 3a) in the direction of analysis, would this "nowhere" be the same as "Light"? - 4) if so, we oddly return to the ultimate question of Philosophy "why is there something, rather than nothing" ?

male mantis - 01/06/05 15:32:45 EST

the point would seem to be, for the male praying mantis, eros and death drive, looking and the gaze, amount to the same moment ... .

marina - 01/05/05 02:50:53 EST

ex mantis's friend - so what happened after the mantis's in prayer moment ? did he just change the channel and go right into pondering a "femme fatale" endeavor... ? watch out, he may be a voyeur....

ex mantis's friend - 01/04/05 18:11:35 EST

yes, all for a glimpse of mantis's in prayer!

marina - 01/03/05 22:52:11 EST

friend of male ex mantis - what did our mantis watch in the TV? was it the mass, with the Pope, at Saint Paul's Cathedral in Rome?

friend of male ex mantis - 01/02/05 18:26:19 EST

marina - it was Christmas!

marin - 01/02/05 17:55:20 EST

he watched TV until the fatal hour of that mantis 'femme fatale'?

friend of male ex mantis - 01/02/05 17:23:35 EST

marina, he watched TV. most of the time!

marina - 01/01/05 12:09:30 EST

indigestable male mantis - can you tell me more of how "male mantis' adhere's to Lacanian 'non rapport' until the fatal hour of that mantis 'femme fatale'.?

indigestable male mantis - 12/30/04 18:28:12 EST

All this is very worrying! The information we have from reliable Lacanian sources concerns the advice JL. gave to male mantis's concerning female mantis's. Advised to configure 'eros for mantis's' and the death drive via the sign for a female mantis, it seems we have to go about things with the curtains drawn or not at all. In his 'heart of hearts', every male mantis adhere's to Lacanian 'non rapport' until the fatal hour of that mantis 'femme fatale'.

V - 12/28/04 01:51:46 EST

Terry1 - what you say about the praying mantis is so appealing, still I don't get to understand why the praying mantis has to die when you stand over it without touching it - it is so mysterious.

Terry1 - 12/27/04 18:26:49 EST

Lacan saw the praying mantis and noted that it dies if you just stand over it without touching it. He based his theory of langauge as a structuring agent on this. Langauge stiffens us up or frees us up....we are written through with langauge.

v - 12/24/04 02:28:56 EST

I see a praying mantis

Heidegger - 12/24/04 00:09:48 EST

The adjective licht is the same word as „open.‰ To open something means to make it light, free e.g., to make the forest free of trees at one place. The free space thus originating is the clearing.

marina - 12/20/04 04:11:48 EST

The forest clearing out experienced in contrast to dense forest... what Heidegger calls Lichtung

Sheeba - 12/18/04 17:50:42 EST

Terry - what kind of clear out?

Terry1 - 12/17/04 18:14:35 EST

Perfume is a beautiful creature.............What's been happening on the board I see a clear-out has happened?

Antonia - 12/12/04 14:28:02 EST

lost - in Seminars IX & X: when you see a praying mantis, and you don't know whether you are wearing a male or a female mask, anguish sets in... you don't know what fate is to be expected from the praying mantis. The enigma of the desire of the Other gives rise to anxiety, the neurotic is constantly constructing the demand of the Other: to eradicate the dimension of uncertainty as to the Other's jouissance.

lost - 12/12/04 01:34:21 EST

Does anyone know where exactly Lacan talks about the Praying Mantis in relation to anxiety?

Rupert - 12/06/04 17:03:20 EST

It was about time!

w - 12/03/04 14:52:35 EST

Listen to what? Not much is coming ih here. but my story is ovr. So you can go fly your kite. Along wit all your cronies and of course bo out and soak up all the art out there. To reive your boredom and I will go and try to see what oyhrs have to say about that Madame. Curtsy goodbye blackbird.

lucy - 12/03/04 14:21:29 EST

about what w? it's us to be deceived by you forever talking to yourself, it gets boring, you need to read (listen) before you go on to the next message

w - 12/02/04 16:59:50 EST

I think I have been decieved...

Dolls - 12/01/04 14:04:22 EST