Oedipus Complex

All occurrences

Where it appears in the corpus (472)

1. #01

   Ethics of the Real: Kant and Lacan · Alenka Zupančič

   Between the Moral Law and the Superego > The status of the law

   Theoretical move: The passage argues that the Law is constituted only in the act of the subject, and that the point of encounter between law and subject is 'extimate' to both — neither simply conscious nor unconscious, but rather the cause of the unconscious (a separated-yet-internal part of the subject's flesh), which is anterior to and foundational for the unconscious itself.

   Oedipus provides a good example, for he supplements the law (of the oracle) with a part of himself that he does not know.

2. #02

   Ethics of the Real: Kant and Lacan · Alenka Zupančič · p.183

   Ethics and Tragedy in Psychoanalysis > Some preliminary remarks

   Theoretical move: Zupančič argues that Lacan's engagement with tragedy is not a poetization but a first attempt at formalization—myth and tragedy function as instantiations of formal structures analogous to mathemes—and traces a triadic movement (Oedipus→Hamlet→Sygne de Coüfontaine) in which the relationship between knowledge, desire, and guilt is progressively transformed, culminating in a radical destitution of the subject that exceeds classical symbolic debt.

   the myth of Oedipus is not simply to be read as a story of parricide and incest but, rather, as an inscription of the fact that 'the father is not the progenitor, and that the Mother remains the contaminator of woman for man's offspring'.

3. #03

   Ethics of the Real: Kant and Lacan · Alenka Zupančič · p.188

   Ethics and Tragedy in Psychoanalysis > Oedipus, or the Outcast of the Signifier > The theft of desire - and the mother in exchange

   Theoretical move: Against the dominant reading of Oedipus as a hero who heroically assumes symbolic guilt, Zupančič argues that Oedipus identifies not with his destiny but with his blindness as abject outcast—a move closer to traversing the fantasy and identifying with the symptom than to subjectivation through internalized guilt—thereby reorienting the ethical stakes of psychoanalysis away from the glorification of lack-of-being toward an irreducible 'being of an outcast'.

   Oedipus' story is often taken as an illustration of the process through which the subject accepts his contingent (and, as a rule, unfortunate) destiny as something necessary, recognizing in it the meaning of his existence.

4. #04

   Ethics of the Real: Kant and Lacan · Alenka Zupančič · p.195

   Ethics and Tragedy in Psychoanalysis > Oedipus, or the Outcast of the Signifier > The theft of desire - and the mother in exchange

   Theoretical move: The passage argues that guilt is constituted by the moment when the desire of the Other becomes the subject's own desire (finding surplus-enjoyment in objective necessity), and that Oedipus escapes guilt precisely because his desire is stolen from him from the outset — he is 'robbed of his desire' and given over to the social order in exchange, a structural theft that distinguishes his tragedy from those of Hamlet, Agamemnon, and Clytemnestra.

   the knowledge Lacan terms 'the knowledge of the Oedipal crime'

5. #05

   Ethics of the Real: Kant and Lacan · Alenka Zupančič · p.204

   Ethics and Tragedy in Psychoanalysis > Oedipus, or the Outcast of the Signifier > The death of the Thing

   Theoretical move: Against Coux's reading of Oedipus as failed initiation due to insufficient matricide, Zupančič argues that Oedipus enacts the *most radical* killing of the Thing precisely by naming it (word over force), and that the objet petit a is not a pre-symbolic remainder but the remainder generated by the signifier's own self-referential dynamics — the bone of spirit itself — so that tragedy originates from within fully accomplished symbolization, not from its failure.

   the conceptual value of the Oedipal myth: it situates the source of tragedy in fully, 'one hundred per cent completely' accomplished symbolization, in the word, after the appearance of which the Sphinx vanishes without trace.

6. #06

   Ethics of the Real: Kant and Lacan · Alenka Zupančič · p.208

   Ethics and Tragedy in Psychoanalysis > Oedipus, or the Outcast of the Signifier > What is a father?

   Theoretical move: Zupančič argues that Oedipus' tragedy consists not in guilt but in being expelled from the symbolic altogether: the gap between the empirical father and the Name-of-the-Father means there is no Father to kill, rendering Oedipus not a desiring subject but the detritus—objet petit a—of the self-referential movement of signifiers.

   The point of the Oedipus complex is not simply that the son wants to kill his father to be able to sleep (at ease) with his mother. Instead, what the son wants to kill in the father is precisely his inability to live up to the paternal function.

7. #07

   Ethics of the Real: Kant and Lacan · Alenka Zupančič · p.217

   Ethics and Tragedy in Psychoanalysis > Oedipus, or the Outcast of the Signifier > What shall we do with Oedipus? > The hostage of the word

   Theoretical move: The passage argues that Oedipus' answer to the Sphinx's riddle exemplifies "knowledge as truth" — a word wagered without guarantee from the Other — and that this act is not transgression but an act of creation that founds a new symbolic order, rendering ethics possible as fidelity to an inaugurating event.

   Oedipus did not have an Oedipus complex, but he created it for all subsequent generations.

8. #08

   Ethics of the Real: Kant and Lacan · Alenka Zupančič · p.258

   Sygne, or the Enj oyment of the Remainder > From pure desire to the drive > Notes

   Theoretical move: Zupančič argues that the Lacanian "ethics of the Real" is grounded not in finitude but in the infinite's unavoidable parasitism of the finite—identified as jouissance/death drive—and that this opens two distinct figures of the infinite (desire vs. jouissance) corresponding to two paradigms of ethics (classical/Antigone vs. modern/Sygne), a distinction that reframes the death drive as radically indifferent to death rather than oriented toward it.

   'If Oedipus is a whole man, if Oedipus doesn't have an Oedipus complex, it is because in his case there is no father at all.'

9. #09

   Ethics of the Real: Kant and Lacan · Alenka Zupančič · p.277

   Index

   Theoretical move: This is the index of Zupančič's *Ethics of the Real*, a non-substantive navigational apparatus listing key concepts, proper names, and page references without advancing any independent theoretical argument.

   Oedipus complex 192-6

10. #10

    The Interpretation of Dreams · Sigmund Freud

    **THE LOBSTER AND THE LITTLE GIRL: HOW TO DO THINGS WITH DREAMS, THANKS TO FREUD** > ***Analysis***

    Theoretical move: The passage performs a first-person Freudian dream analysis that pivots on the Lacanian mirror stage and the Oedipal complex, arguing that the dreamer's wish to befriend the phallic-mother-lobster enacts a feminist assertion of feminine power as compensation for the perceived lack of the paternal phallus, while Lacanian recognition through the gaze establishes a moment of reciprocal equality.

    At seven, I was a little old for Oedipal struggles, according to the classic developmental scheme... This is the first form of the Oedipal crisis.

11. #11

    The Interpretation of Dreams · Sigmund Freud

    **THE LOBSTER AND THE LITTLE GIRL: HOW TO DO THINGS WITH DREAMS, THANKS TO FREUD** > ***Analysis***

    Theoretical move: The passage performs a Lacanian-Freudian dream analysis that maps the phallic mother and imaginary father onto dream figures, locating the dreamer's desire for autonomy at the threshold between the Imaginary and the Real, where self-nomination and self-creation begin to emerge as a wished-for but deferred psychic position.

    I choose conversation as my sexual substitute in the dream, thus attaining the Oedipal goal of intercourse with the phallic mother via a childlike 'talking cure.'

12. #12

    The Interpretation of Dreams · Sigmund Freud

    **BURNING FREUD: THE INTERPRETATION OF DREAMS AS A CLASSIC OF SCIENCE AND LITERATURE**

    Theoretical move: The passage reads Freud's "burning son" dream from Chapter VII of *The Interpretation of Dreams* as staging an inverted Oedipal guilt — it is the father who suffers Oedipal guilt toward the son — and links this to the phantasm of the primal father in *Totem and Taboo*, whose pure narcissism reduces desire to autistic self-glorification and displaces others into mere instruments of will.

    It is the father who suffers Oedipal guilt toward his own son.

13. #13

    The Interpretation of Dreams · Sigmund Freud

    **(D) TYPICAL DREAMS**

    Theoretical move: Freud argues that death-wishes toward parents and siblings in dreams originate in childhood sexuality and rivalry, and that the Oedipus Complex—the boy's desire for the mother and rivalry with the father, and vice versa for the girl—is the universal operative factor behind this typical dream pattern, with the unconscious managing these wishes through dreams, symptoms, and hysterical counter-reactions.

    it is as though a sexual preference becomes active at an early period, as though the boy regards his father as a rival in love, and as though the girl takes the same attitude toward her mother—a rival by getting rid of whom he or she cannot but profit.

14. #14

    The Interpretation of Dreams · Sigmund Freud

    **(D) TYPICAL DREAMS**

    Theoretical move: Freud argues that the Oedipus and Hamlet myths are not culturally exotic but universally compelling precisely because they dramatise repressed childhood wishes (desire for the mother, murderous rivalry with the father) that are constitutive of the psychic life of all children, neurotics and non-neurotics alike; the degree of repression distinguishes neurotic from normal, and ancient from modern tragedy.

    King Oedipus, who has struck his father Laius dead and has married his mother Jocasta, is nothing but the realised wish of our childhood.

15. #15

    The Interpretation of Dreams · Sigmund Freud

    **(D) TYPICAL DREAMS**

    Theoretical move: Freud argues that typical dreams (Oedipus dreams, parturition dreams, anxiety dreams) encode unconscious sexual and infantile content through a stable symbolic vocabulary that belongs not to dreaming per se but to the unconscious thinking of the masses, and demonstrates how this symbolism operates through displacement, reversal, and condensation.

    I can assure the reader that veiled dreams of sexual intercourse with the mother are a great deal more frequent than open ones to the same effect.

16. #16

    The Interpretation of Dreams · Sigmund Freud

    **(D) TYPICAL DREAMS**

    Theoretical move: The passage deploys a series of clinical dream examples to demonstrate that dream symbolism (particularly of the genitals, castration, and sexual intercourse) is indispensable to interpretation and cannot be reduced to the dreamer's own associations alone; it illustrates how condensation, displacement, and symbolic substitution operate in typical dreams.

    She was a 'tomboy,' and was always being told that she should have been born a boy. This identification with the brother shows with special clearness that 'the little one' signifies the genital.

17. #17

    The Interpretation of Dreams · Sigmund Freud

    **(F) ABSURD DREAMS—INTELLECTUAL PERFORMANCES IN THE DREAM**

    Theoretical move: Freud argues that acts of judgment, astonishment, and explanatory thought appearing within dreams are not independent intellectual performances but are repetitions or displacements of prototypes already present in the dream-thoughts — the dream-work copies reasoning from waking material (including from a patient's neurotic logic) rather than generating it spontaneously.

    I knew that hostile impulses towards his father from the time of his childhood, in connection with sexual material, had been at the root of his illness.

18. #18

    The Interpretation of Dreams · Sigmund Freud

    **(D) WAKING CAUSED BY THE DREAM—THE FUNCTION OF THE DREAM—THE ANXIETY DREAM**

    Theoretical move: Freud argues that anxiety dreams do not refute the wish-fulfilment theory but instead demonstrate the conflict between the Unconscious and Preconscious systems: repressed sexual wishes, unable to discharge as pleasure, are converted into anxiety, with the symptom (phobia) serving as a frontier-fortress against that anxiety—a claim illustrated through case analyses of children's anxiety dreams and a critique of somatic-only (cerebral anaemia) explanations.

    At a still earlier period of life sexual emotion directed toward the parent of opposite sex does not meet with repression but finds free expression, as we have seen above.

19. #19

    The Interpretation of Dreams · Sigmund Freud

    **(F) THE UNCONSCIOUS AND CONSCIOUSNESS—REALITY**

    Theoretical move: Freud concludes the theoretical chapter of *The Interpretation of Dreams* by articulating how consciousness functions as a qualitative regulator of the mobile psychic economy, how the censor operates at the Prec/Cons boundary as well as the Unc/Prec boundary, and by affirming—through clinical vignettes—the reality of unconscious wishes and repression; the appendix section is editorial apparatus listing translation emendations.

    The sickle was the one with which Zeus castrated his father; the scythe and the likeness of the peasant represented Kronos, the violent old man who eats his children and upon whom Zeus wreaks vengeance in so unfilial a manner.

20. #20

    The Interpretation of Dreams · Sigmund Freud

    **EGO PSYCHOLOGY, OBJECT RELATIONS, LINGUISTICS, FEMINISM, POST-STRUCTURALISM, AND GAY AND LESBIAN STUDIES** > **<span class="underline">Z</span>**

    Theoretical move: This passage consists of editorial footnotes and marginal annotations from Freud's Interpretation of Dreams, presenting supplementary dream interpretations, clinical observations, and bibliographic references—it is primarily apparatus/footnote material with limited stand-alone theoretical development.

    The conception of the Hamlet problem contained in these remarks has been later confirmed in a detailed work based on many new arguments by Dr. Ernest Jones... 'The Oedipus Complex as an Explanation of Hamlet's Mystery: a Study in Motive'

21. #21

    The Interpretation of Dreams · Sigmund Freud

    **EGO PSYCHOLOGY, OBJECT RELATIONS, LINGUISTICS, FEMINISM, POST-STRUCTURALISM, AND GAY AND LESBIAN STUDIES** > **<span class="underline">Z</span>**

    Theoretical move: The passage uses a clinical case of a dental-irritation dream to validate Freud's claim that such dreams encode masturbatory wishes, demonstrating how day-residues, repression's somatic displacement (lower to upper jaw), and infantile autoeroticism converge in dream-work; the dream is argued to be a wish-fulfillment not merely of the sexual motive but also of the desire to confirm the Freudian interpretation itself.

    I have published a typical example of such a veiled Oedipus dream in No. I of the Zentralblatt für Psychoanalyse

22. #22

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.)

    [The Freudian Thing, or the Meaning of the Return to Freud in Psychoanalysis](#ch05.xhtml_tocbook-part-003) > The adversary

    Theoretical move: Lacan's critique of ego psychology and object-relations theory in "The Freudian Thing" turns on the distinction between ego and subject (with proper subjectivity as unconscious), the insistence that truth/unconscious always returns despite repression or theoretical falsification, and the defense of a symbolically-mediated body against pseudo-Freudian reductivism to pre-Oedipal objects.

    treating everything other than pre-Oedipal 'pee pee' and 'caca' (i.e., all the myriad features of the mature, [post-]Oedipal speaking subject on the analytic couch) as 'the mirage of truth'

23. #23

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.) · p.52

    [The Freudian Thing, or the Meaning of the Return to Freud in Psychoanalysis](#ch05.xhtml_tocbook-part-003) > The locus of speech

    Theoretical move: The passage argues that the Lacanian analytic practice turns on distinguishing the Imaginary (ego-centred empty speech) from the Symbolic (unconscious full speech), and that the compulsive repetition of neurotic symptoms is explained through a Hegelian–Kojèvian logic of unrecognised desire, whereby the analyst's appropriate recognition of transferential demands can finally dissolve symptomatic repetition.

    Freud, as early as 1900's The Interpretation of Dreams, insists regarding the unconscious that 'the Oedipus complex' is 'its central motivation' (359, 5)

24. #24

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.) · p.59

    [The Freudian Thing, or the Meaning of the Return to Freud in Psychoanalysis](#ch05.xhtml_tocbook-part-003) > Symbolic debt

    Theoretical move: Lacan reads the Rat Man case as paradigmatic for a structural, transgenerational theory of neurotic etiology: symptoms are encrypted testimonies to symbolically transmitted family debts (signifiers), not to brute biological instincts, and the proper telos of analysis is not happiness/success but the analysand's confrontation with the contingent, factical nonsense—the Freudian Thing—that underpins apparent meaning, achieved by weakening the Imaginary ego to let the Symbolic unconscious speak.

    Lacan's paternal figure embodies the name (qua Nom-du-Père) and laws structuring the Oedipal family unit

25. #25

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.)

    [Psychoanalysis and its Teaching](#ch05.xhtml_tocbook-part-004) > The intersubjective game by which truth enters reality

    Theoretical move: The passage argues that the symptom is constituted by the diachronic and synchronic operations of the signifier rather than by object-relations or emotional causality, and that the signifier's arbitrary yet overdetermined nature means it cannot serve as a guide to adaptive reality but instead generates a complex web of meanings that impacts reality — a view that Lacan uses to critique the ego-psychological and object-relations reduction of psychoanalysis to adaptive "corrective emotional experience."

    the child, sensing the disappointment and frustration that he cannot ever have what he desires, no matter how close he might get to it (an effect of the Oedipal stage, re-drawn here as the re-birth into language through the nom/non du pere)

26. #26

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.) · p.110

    [The Situation of Psychoanalysis and the Training of Psychoanalysts in 1956](#ch05.xhtml_tocbook-part-005) > The foundation of our research: free association

    Theoretical move: Lacan argues that the "golden age" of psychoanalysis was undone by the cultural absorption of its interpretive vocabulary, and that analysts' recourse to non-mediated access (the "third ear," affect, lived experience) represents a regression into the Imaginary; the remedy lies in privileging the Symbolic/signifier, whose irreducible triangularity (the Other as third) keeps psychoanalysis from collapsing into a dyadic imaginary relation.

    Today, however, analysands arrive at their analyst's office already paying lip service to their Oedipus complex, bringing themselves pre-digested interpretations to defend against the potentially surprising effects of their own unconscious productions.

27. #27

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.) · p.145

    [The Instance of the Letter in the Unconscious, or Reason Since Freud](#ch05.xhtml_tocbook-part-006) > The letter in the unconscious

    Theoretical move: Lacan's alignment of metaphor/metonymy with condensation/displacement establishes the signifier's logic as constitutive of both the unconscious and the subject itself: the subject is not the ego-cogito but the effect of signifying operations, and symptoms/desire are the two modes in which the letter insists through these operations.

    the significance of Lacan's discussion of Little Hans and the myth of Oedipus—the neurotic confronts a question raised by their own being, not before the subject, but in the place of the subject

28. #28

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.)

    [The Instance of the Letter in the Unconscious, or Reason Since Freud](#ch05.xhtml_tocbook-part-006) > The letter, being, and the other

    Theoretical move: The passage argues that the ego is a symptomatic compromise-formation that covers over the radical heteronomy of the subject, while the unconscious, understood as the Other's discourse, is the true object of psychoanalysis; the letter's insistence through metaphor and metonymy links being to desire and repetition, grounding Lacan's claim that subjects are spoken by signifiers rather than speaking them.

    A pop-psychology reading of the unconscious or the Oedipus complex does indeed seem non-falsifiable.

29. #29

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.) · p.177

    [On a Question Prior to Any Possible Treatment of Psychosis](#ch05.xhtml_tocbook-part-007) > II. After Freud

    Theoretical move: Lacan critiques post-Freudian (especially Katan's and Macalpine's) reductions of psychosis to ego-level defence mechanisms and affective projection, arguing that the decisive theoretical failure is the neglect of symbolic structure—specifically the logic of the signifier, the Oedipus complex, and the concept of the big Other—in favour of imaginary, ego-centred frameworks.

    He does not agree with her move away from the Oedipus complex, which Freud stressed strongly.

30. #30

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.) · p.181

    [On a Question Prior to Any Possible Treatment of Psychosis](#ch05.xhtml_tocbook-part-007) > III. With Freud

    Theoretical move: The passage argues that Lacan's 'return to Freud' culminates in a formal, symbolic account of the unconscious as the Other's discourse, articulated through the L-schema and R-schema, which positions subjectivity as constituted by signifiers at the level of the Other rather than by imaginary ego-dynamics—thereby decisively separating psychoanalysis from both Cartesian consciousness-philosophy and Jungian imaginary interpretation.

    'the three signifiers where the Other may be identified in the Oedipus complex'... mother, ego and father can be situated in the respective corners of the L-schema

31. #31

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.) · p.184

    [On a Question Prior to Any Possible Treatment of Psychosis](#ch05.xhtml_tocbook-part-007) > III. With Freud

    Theoretical move: The passage demonstrates how Lacan's formula of metaphor, applied to the Oedipus complex as the paternal metaphor, structures subjective identity through the substitution of the Name-of-the-Father for the Mother's Desire, while the R-schema (reconceived as a Möbius strip) situates the objet petit a as the virtual support of reality in neurosis versus its chaotic real manifestation in psychosis.

    An important move in Lacan's work consisted of applying the structure of the metaphor to Freud's mythical description of the Oedipus complex, arguing that the logic articulated in this part of Freud's theory actually concerns a process of metaphorization.

32. #32

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.)

    [The Direction of the Treatment and the Principles of its Power](#ch05.xhtml_tocbook-part-008) > II. What is the place of interpretation?

    Theoretical move: Lacan uses the Rat Man and Ernst Kris cases to demonstrate that correct analytic interpretation operates through the Symbolic frame (the signifier, the Other, the paternal function) rather than through ego-level defense analysis; the ego-analysts' surface-to-depth model systematically misses desire by subordinating it to drives and defenses, requiring instead a topology that locates desire at the level of speech and the signifier.

    evoking the figure of Tiresias, the prophet in Sophocles' Oedipus the King... Lacan suggests that we tend to forget the advent of the signifier that Freud's discovery of the Trieb implies

33. #33

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.) · p.224

    [The Direction of the Treatment and the Principles of its Power](#ch05.xhtml_tocbook-part-008) > III. Where do we stand regarding transference?

    Theoretical move: Lacan argues that the "central defect" of post-Freudian theories of transference (genetic/ego-psychological, object-relational, and intersubjective-introjective) is their reduction of the analytic situation to a dual, imaginary relationship, thereby neglecting the symbolic order and the constitutive impasse of desire; against these, Lacan insists that the direction of treatment must be oriented by the patient's signifiers rather than any normalizing ideal of adaptation or harmonious object-love.

    Object relations theory focuses on the dual (mother–child) relationship, thereby ignoring the centrality that the Oedipus complex had for Freud in explaining the obstacles inherent in even the most fulfilled love relation

34. #34

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.)

    [The Direction of the Treatment and the Principles of its Power](#ch05.xhtml_tocbook-part-008) > III. Where do we stand regarding transference?

    Theoretical move: Lacan critiques reality-benchmarked analytic technique (as exemplified in Lebovici's case) by arguing that confining transference, the drives, and Freudian topographies within the imaginary dyad reduces being to a fact of reality, alienates the subject further, and forecloses the symbolic coordinates where analytic effects properly reside.

    his real father fails to intervene as the agent of castration, which is his proper role in the Oedipus complex

35. #35

    Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.)

    <span id="ch18.xhtml_page_289"></span>[Index](#ch05.xhtml_tocindex-001)

    Theoretical move: This passage is a non-substantive index section (letters L–O) from a book on Lacan's Écrits, listing terms and their page references without advancing any theoretical argument.

    Oedipus (complex) [15], [52]–[53], [86], [109]–[110], [145], [151], [176]–[178]...

36. #36

    Embracing the Void: Rethinking the Origin of the Sacred · Richard Boothby · p.13

    E M B R A C I N G THE VOID

    Theoretical move: Boothby argues that the Lacanian shift from thematic to structural analysis—reframing the Oedipus complex in terms of language and symbolic castration rather than literal familial drama—provides the conceptual foundation for a distinctly Lacanian theory of religion, in which the sacred is grounded not in divine presence but in the subject's primordial relation to a constitutive Void (the unconscious).

    There is no better place to introduce the difference between the two approaches than in relation to the Oedipus complex. What Freud conceived as love for the mother and murderous rivalry with the father is recast by Lacan in terms of the dynamics of the child's entry into language.

37. #37

    Embracing the Void: Rethinking the Origin of the Sacred · Richard Boothby · p.20

    Rereading Lacan (or, What Is the Other?) > Freud's Three- Pronged Spear

    Theoretical move: The passage argues that Freud's critique of religion operates along three interlocking prongs—wish-fulfillment, superego masochism, and symptomatic compromise-formation—showing how infantile illusion and self-punishing ascesis are not contradictory but complementary modes of controlling helplessness, with Nietzsche's bad conscience serving as a structural precursor to Freud's account of the superego.

    It elaborates upon the identification of the deity with a father figure, tensed with powerful ambivalences of love, fear, and hatred, while also making the relation with the father the model for the superego and its painful levy of guilt and self-recrimination.

38. #38

    Embracing the Void: Rethinking the Origin of the Sacred · Richard Boothby · p.35

    Rereading Lacan (or, What Is the Other?) > The Abyss of the Other > In the Shadow of the Thing

    Theoretical move: The passage argues that *das Ding* — the Thing — is not primarily a Kantian noumenal kernel of objects but the inaccessible, anxiety-generating core of the mother's desire encountered in the primordial relation with the fellow human being, making the (m)Other's unknown desire the constitutive ground of subjectivity and the original template for all subsequent object-relations.

    The core of the Oedipus complex is not, as Freud thought, that the child must be separated from the mother by a threat of castration, but rather that the child is motivated to bring about its own separation.

39. #39

    Embracing the Void: Rethinking the Origin of the Sacred · Richard Boothby · p.37

    Rereading Lacan (or, What Is the Other?) > The Abyss of the Other > In the Shadow of the Thing > My Mother, the Monster

    Theoretical move: Boothby argues that Lacan's displacement of the Oedipus complex by the enigma of the mother's desire reveals the Thing-dimension within the Other as the primal source of anxiety, and marshals Sartre's phenomenology of the Other and the robotics "uncanny valley" as indirect empirical support for this counterintuitive but theoretically central claim.

    For Lacan, the psychic challenge is not, as Freud thought, the pain of having to give up desire for the mother in the face of a paternal threat of castration.

40. #40

    Embracing the Void: Rethinking the Origin of the Sacred · Richard Boothby · p.47

    Rereading Lacan (or, What Is the Other?) > ". . . It's Not My Mother"

    Theoretical move: By reading stranger anxiety as a displacement that inverts and conceals the maternal origin of primal anxiety, Boothby deploys Lacan's concept of extimacy to argue that *das Ding* is the paradoxical locus where the most intimate and the most alien coincide, linking the death drive, desire, and jouissance to the irreducible unknown at the core of the Other.

    If Lacan's theory of anxiety in relation to the mother herself reorients Freud's Oedipal dynamics, putting the accent more on the unknown desire of the mother than on the unrealizable desire of the child...

41. #41

    Embracing the Void: Rethinking the Origin of the Sacred · Richard Boothby

    Rereading Lacan (or, What Is the Other?) > The *Ex Nihilo* of the Signifier

    Theoretical move: By centering the primal challenge on the mother's desire rather than the Oedipus complex, Lacan's concept of das Ding radicalizes Freud's triangular structure of subjectivity, reframing the relation between the little other and the big Other as the organizing problem of subject-constitution.

    the most important of them is his rejection of Freud's posing of the Oedipus complex in favor of the Komplex der Nebenmensch, the complex of the neighbor-Thing.

42. #42

    Embracing the Void: Rethinking the Origin of the Sacred · Richard Boothby · p.102

    Rethinking Religion (or, What Is the Sacred?) > From Odysseus to Oedipus

    Theoretical move: The passage argues that the transition from epic to tragic hero marks a structural shift from external to internal conflict, and that Oedipus exemplifies Lacan's account of 'subjective destitution' - the mortifying rupture of imaginary ego-identity required for the subject to access its desire - making tragedy the privileged site for psychoanalytic insight into the subject's unknowing.

    The reason Freud found his fundamental figure in the tragedy of Oedipus lies in the fact that 'he did not know.'

43. #43

    Embracing the Void: Rethinking the Origin of the Sacred · Richard Boothby · p.110

    Rethinking Religion (or, What Is the Sacred?) > The Madness of the Philosophers > What Women Know

    Theoretical move: The passage argues that feminine knowledge constitutes a structural threat to both archaic and philosophical Greek culture, and that Jocasta — as the figure who *knows* yet remains silent — is the ultimate embodiment of *das Ding*, the unrepresented abyss of the Real, making her the traumatic locus of the Other's desire that Greek culture could not confront.

    For all of the libraries of commentary about Sophocles's play, very much including the commentary of Freud himself, it is astonishing that so little attention has been paid to Jocasta.

44. #44

    Embracing the Void: Rethinking the Origin of the Sacred · Richard Boothby · p.202

    Rethinking Religion (or, What Is the Sacred?) > Conclusions > Rethinking the Foundations of Psychoanalytic Theory

    Theoretical move: By reading the Freud-Rolland debate through the Lacanian Thing and the paternal metaphor, Boothby argues that religion is constitutively split between a maternal pole (oceanic fusion destabilized by das Ding) and a paternal pole (the signifying architecture of separation), a bipolarity the Nag Hammadi "Thunder, Perfect Mind" text is then used to confirm.

    Freud doubles down on the father's role in the Oedipus complex. In doing so, despite acknowledging that Rolland's 'oceanic feeling' could be read psychoanalytically as a vestige of the infant's original fusion with the mother, Freud fails to consider the possibility that the two dimensions might be connected.

45. #45

    Embracing the Void: Rethinking the Origin of the Sacred · Richard Boothby · p.247

    Rethinking Religion (or, What Is the Sacred?) > Index > **INDEX**

    Theoretical move: This is a book index (pages 244–247) listing conceptual terms, proper names, and their page references; it is non-substantive as a theoretical passage but reveals the conceptual architecture of Boothby's text by mapping Lacanian concepts (das Ding, objet a, jouissance, sujet supposé savoir, sexuation, etc.) onto comparative religion.

    vs. Oedipus complex, 47 … on Oedipus complex, 4–5, 38, 47, 192

46. #46

    Embracing the Void: Rethinking the Origin of the Sacred · Richard Boothby · p.249

    Rethinking Religion (or, What Is the Sacred?) > Index > **INDEX**

    Theoretical move: This is a back-matter index passage (pages 248–249) listing key terms, persons, and concepts with page references; it is non-substantive as a theoretical argument but surfaces the book's central conceptual architecture through its entry clusters.

    Oedipus complex: father's role in, 192–93; vs. *Komplex der Nebenmensch*, 47; mother's desire in, 26–29; thematic vs. structural analysis of, 4–5

47. #47

    Enjoying What We Don't Have: The Political Project of Psychoanalysis · Todd McGowan · p.18

    Acknowledgments > Introduction > Th e Politics of a Nonpolitical Th eory

    Theoretical move: McGowan argues that the death drive—understood as the source of self-sabotaging enjoyment rather than merely an obstacle to social betterment—grounds a genuinely emancipatory psychoanalytic politics that supersedes Marxism precisely because it can theorize sacrifice as an end in itself, while psychoanalysis's universal claims about the irreducible antagonism between subject and social order simultaneously undermine any political program aimed at the good society.

    one can separate the particular elements (like the Oedipus complex or the labeling of homosexuality as a perversion) from the universal ones

48. #48

    Enjoying What We Don't Have: The Political Project of Psychoanalysis · Todd McGowan · p.43

    I > 1 > Eating Nothing

    Theoretical move: Anorexia is reframed not as victimization or feminist resistance but as the exemplary form of desiring subjectivity, one that directly "eats nothing" — the lost object itself — thereby laying bare the structural logic of desire: all objects are desirable only insofar as they fail to represent the impossible lost object, and freedom/dissatisfaction are the constitutive correlates of this originary sacrifice.

    anorexia can, like the phantom limb, be a kind of mourning for a pre-Oedipal (i.e., pre-castrated) body and a corporeal connection to the mother that women in patriarchy are required to abandon.

49. #49

    Enjoying What We Don't Have: The Political Project of Psychoanalysis · Todd McGowan · p.328

    I > Th e Case of the Missing Signifi er > Notes > 6. The Appeal of Sacrifice

    Theoretical move: This notes section is bibliographic and citational apparatus for a chapter on sacrifice, assembling theoretical scaffolding from Hegel, Bataille, Freud, Lacan, and others; it is non-substantive as a theoretical passage in itself, though several notes do brief theoretical work clarifying the chapter's arguments about singularity vs. universality, the pleasure principle, sexuation, and the enjoyment-loss link.

    psychoanalysis reduces social antagonisms to familial ones: 'The political, cultural, world-historical, and racial content is left behind, crushed in the Oedipal treadmill'

50. #50

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part26.xhtml_ncx_142"></span><span id="9781134780112_Part26.xhtml_page_0161"></span>***P*** > <span id="9781134780112_Part26.xhtml_ncx_148"></span>**perversion**

    Theoretical move: Lacan redefines perversion not as deviant sexual behaviour but as a distinct clinical structure, characterized by the operations of disavowal (in relation to the phallus) and a specific positioning of the subject as object/instrument of the Other's jouissance—inverting the structure of fantasy—and argues this structure is equally complex to neurosis, differing not in richness but in the inverse direction of its structuration.

    the perverse nature of homosexuality is entirely a question of its infringement of the normative requirements of the Oedipus complex (S4, 201)

51. #51

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part29.xhtml_ncx_173"></span><span id="9781134780112_Part29.xhtml_page_0195"></span>***S*** > <span id="9781134780112_Part29.xhtml_ncx_181"></span><span id="9781134780112_Part29.xhtml_page_0205"></span>**sexual difference**

    Theoretical move: Sexual difference cannot be grounded in anatomy or biology but is constituted by a fundamental dissymmetry in the signifier: the phallus is the only sexual signifier with no feminine equivalent, so sexual positions (masculine/feminine) are symbolic constructions determined by one's relation to the phallus and formalised through the formulae of sexuation, with the result that no fully 'finished' sexual identity is achievable and the sexual relationship is structurally impossible.

    For Lacan, however, the Oedipus complex always involves symbolic identification with the Father, and hence Oedipal identification cannot determine sexual position.

52. #52

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part19.xhtml_ncx_87"></span><span id="9781134780112_Part19.xhtml_page_0105"></span>***I*** > <span id="9781134780112_Part19.xhtml_ncx_97"></span>**introjection**

    Theoretical move: Lacan redefines introjection against Kleinian and Ferenczian usage by locating it exclusively in the Symbolic register (as introjection of the signifier/speech of the Other, constitutive of the Ego Ideal), while relocating projection to the Imaginary register, thereby dissolving the classical introjection/projection symmetry and exposing it as a confusion between fantasy and structure.

    the process by which the EGO-IDEAL is constituted at the end of the Oedipus complex

53. #53

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part19.xhtml_ncx_87"></span><span id="9781134780112_Part19.xhtml_page_0105"></span>***I*** > <span id="9781134780112_Part19.xhtml_ncx_91"></span>**imago**

    Theoretical move: The passage traces the concept of 'imago' from its Jungian origins through Lacan's early theoretical deployment, showing how Lacan transforms the imago from a neutral universal prototype into a fundamentally negative, alienating and deceptive structure tied to the mirror stage, the fragmented body, and the Oedipus complex — before the term is absorbed into 'image' after 1950.

    the Oedipus complex to the imago of the father (Lacan, 1938)

54. #54

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part23.xhtml_ncx_113"></span><span id="9781134780112_Part23.xhtml_page_0132"></span>***M*** > <span id="9781134780112_Part23.xhtml_ncx_122"></span>**metaphor**

    Theoretical move: Lacan's concept of metaphor, derived from Jakobson's linguistic theory, redefines metaphor as the substitution of one signifier for another that produces signification by crossing the bar of the Saussurean algorithm, and deploys this structure across the Oedipus complex, repression, condensation, identification, and love.

    Lacan analyses the Oedipus complex in terms of a metaphor because it involves the crucial concept of substitution; in this case, the substitution of the Name-of-the-Father for the desire of the mother.

55. #55

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part26.xhtml_ncx_142"></span><span id="9781134780112_Part26.xhtml_page_0161"></span>***P*** > <span id="9781134780112_Part26.xhtml_ncx_154"></span>**preoedipal phase**

    Theoretical move: Lacan reconceives the preoedipal phase not as a dyadic mother-child relation but as an imaginary triangle mediated by the phallus, arguing that psychoanalytic structure requires a minimum of three terms; the intervention of the real drive and then the father as a fourth term disrupt this triangle, and all perversions originate in identifications within it.

    the period of psychosexual development prior to the formation of the OEDIPUS COMPLEX

56. #56

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part30.xhtml_ncx_202"></span><span id="9781134780112_Part30.xhtml_page_0231"></span>***T*** > <span id="9781134780112_Part30.xhtml_ncx_204"></span>**time**

    Theoretical move: Lacan's theory of time constitutes a double break with linear temporality: logical time replaces chronometric time with a dialectical intersubjective structure (tripartite: instant of seeing / time for understanding / moment of concluding), while retroaction and anticipation replace linear developmental sequences with a non-linear psychic temporality in which present, past and future mutually condition one another.

    when he speaks of 'the three times of the Oedipus complex', the ordering is one of logical priority rather than of a chronological sequence

57. #57

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part20.xhtml_ncx_99"></span><span id="9781134780112_Part20.xhtml_page_0117"></span>***J***

    Theoretical move: The passage traces the conceptual development of jouissance in Lacan's work from a simple Hegelian notion of enjoyment to a complex articulation of the paradoxical "painful pleasure" beyond the pleasure principle, culminating in the distinction between phallic jouissance and the Other (feminine) jouissance, while anchoring the concept in the prohibition inherent to the symbolic order, castration, and the death drive.

    The symbolic prohibition of enjoyment in the Oedipus complex (the incest taboo) is thus, paradoxically, the prohibition of something which is already impossible.

58. #58

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part13.xhtml_ncx_30"></span><span id="9781134780112_Part13.xhtml_page_0045"></span>***C*** > <span id="9781134780112_Part13.xhtml_ncx_33"></span><span id="9781134780112_Part13.xhtml_page_0046"></span>**castration complex**

    Theoretical move: The passage reconstructs Lacan's transformation of Freud's castration complex: by redefining castration as a symbolic lack of an imaginary object (the phallus), articulated across three "times" of the Oedipus complex, Lacan universalises castration beyond anatomical difference and makes the assumption or refusal of castration the structural hinge for both clinical structures (neurosis/perversion/psychosis) and sexuation.

    Lacan divides the Oedipus complex into three 'times'… In the first time, the child perceives that the mother desires something beyond the child himself—namely, the imaginary phallus.

59. #59

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part15.xhtml_ncx_57"></span><span id="9781134780112_Part15.xhtml_page_0075"></span>***E*** > <span id="9781134780112_Part15.xhtml_ncx_59"></span>**ego-ideal**

    Theoretical move: Lacan systematically differentiates three Freudian 'formations of the ego'—ego-ideal, ideal ego, and superego—by assigning them to distinct registers (symbolic vs. imaginary vs. unconscious) and developmental moments, thereby grounding their algebraic notation I(A) and i(a) in a structural topology of identification.

    Although both the ego-ideal and the SUPEREGO are linked with the decline of the Oedipus complex, and both are products of identification with the father

60. #60

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part16.xhtml_ncx_66"></span><span id="9781134780112_Part16.xhtml_page_0084"></span>***F*** > <span id="9781134780112_Part16.xhtml_ncx_71"></span>**foreclosure**

    Theoretical move: The passage traces the theoretical development of Lacan's concept of foreclosure (forclusion) as the specific psychical mechanism of psychosis, arriving at the formula that it is the Name-of-the-Father that is foreclosed—a move that unifies two previously separate threads (paternal exclusion and Freudian Verwerfung) and distinguishes foreclosure from repression, negation, and projection.

    Lacan briefly links the term Verwerfung to the mechanism by which the superego is produced via identification with the father in the dissolution of the Oedipus complex (S4, 415). This is clearly not the psychotic mechanism of foreclosure but a normal/neurotic process.

61. #61

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part26.xhtml_ncx_142"></span><span id="9781134780112_Part26.xhtml_page_0161"></span>***P*** > <span id="9781134780112_Part26.xhtml_ncx_147"></span>**paternal metaphor**

    Theoretical move: The paternal metaphor is established as the founding metaphoric substitution (Name-of-the-Father for the desire of the mother) that structures the Oedipus Complex, grounds all signification as phallic, and whose foreclosure in psychosis abolishes phallic signification entirely.

    The paternal metaphor thus designates the metaphorical (i.e. substitutive) character of the OEDIPUS COMPLEX itself.

62. #62

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part32.xhtml_ncx_214"></span><span id="9781134780112_Part32.xhtml_page_0245"></span>***W***

    Theoretical move: The passage traces the theoretical development of the concept of "woman" across Freud and Lacan, arguing that Lacan's key move is to displace the question of femininity from a biological or universal essence to a structural position in the symbolic order defined by the logic of the not-all, feminine jouissance beyond the phallus, and woman as symptom of man.

    This symbolic dissymmetry forces the woman to take the same route through the Oedipus complex as the boy, i.e. to identify with the father.

63. #63

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part16.xhtml_ncx_66"></span><span id="9781134780112_Part16.xhtml_page_0084"></span>***F*** > <span id="9781134780112_Part16.xhtml_ncx_69"></span>**father**

    Theoretical move: The passage systematically distinguishes three registers of the father (symbolic, imaginary, real) to show that the father is not a unified concept but a tripartite structure whose interplay constitutes the conditions of possibility for subjectivity, psychosis, and perversion — and to position Lacan's theory against object-relations prioritization of the mother-child dyad.

    only by identifying with the father in the Oedipus complex can the subject gain entry into this order.

64. #64

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part22.xhtml_ncx_104"></span><span id="9781134780112_Part22.xhtml_page_0122"></span>***L*** > <span id="9781134780112_Part22.xhtml_ncx_107"></span>**law**

    Theoretical move: The Law in Lacan is identified with the symbolic order and the law of the signifier (following Lévi-Strauss), and its relationship with desire is dialectical: the law does not merely regulate a pre-given desire but constitutes desire by creating interdiction, making desire essentially the desire to transgress.

    It is the FATHER who imposes this law on the subject in the OEDIPUS COMPLEX; the paternal agency (or paternal function) is no more than the name for this prohibitive and legislative role.

65. #65

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part25.xhtml_ncx_134"></span><span id="9781134780112_Part25.xhtml_page_0151"></span>***O*** > <span id="9781134780112_Part25.xhtml_ncx_135"></span>**object-relations theory**

    Theoretical move: Lacan's critique of object-relations theory targets its reduction of the object to a register of need and satisfaction, its neglect of the symbolic dimension of desire, and its idealization of a perfectly symmetrical dyadic relation, against which Lacan reasserts the triadic Oedipal structure and the irreducibility of symbolic desire.

    a closely related aspect of object-relations theory which Lacan also criticises is its shift of emphasis from the Oedipal triangle onto the mother-child relation

66. #66

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part26.xhtml_ncx_142"></span><span id="9781134780112_Part26.xhtml_page_0161"></span>***P*** > <span id="9781134780112_Part26.xhtml_ncx_160"></span>**psychosis**

    Theoretical move: The passage establishes the Lacanian theory of psychosis as a clinical structure defined by foreclosure of the Name-of-the-Father, producing a hole in the symbolic order and imprisoning the subject in the imaginary; it further articulates the later reformulation via the Borromean Knot and the role of the sinthome as a fourth ring.

    The psychotic structure thus results from a certain malfunction of the Oedipus complex, a lack in the paternal function.

67. #67

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part26.xhtml_ncx_142"></span><span id="9781134780112_Part26.xhtml_page_0161"></span>***P*** > <span id="9781134780112_Part26.xhtml_ncx_151"></span>**phobia**

    Theoretical move: Lacan retheorises phobia not as a clinical structure but as a "revolving junction" (plaque tournante): the phobic object functions as a signifier without univocal sense, enabling the subject to work through the impossibilities blocking passage from the Imaginary to the Symbolic, and phobia thereby occupies a gateway position between the two great neurotic structures and perversion.

    Hans develops the horse phobia because his real father fails to intervene as the agent of castration, which is his proper role in the OEDIPUS COMPLEX (S4, 212)

68. #68

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part24.xhtml_ncx_127"></span><span id="9781134780112_Part24.xhtml_page_0146"></span>***N***

    Theoretical move: This passage from Evans's dictionary provides canonical Lacanian definitions for five interconnected concepts — Name-of-the-Father, narcissism, nature, need, negation, and neurosis — showing how each is structured around the primacy of the symbolic order over biological/imaginary registers, and how Lacan transforms Freudian clinical categories into structural ones.

    it is without capital letters and refers generally to the prohibitive role of the FATHER as the one who lays down the incest taboo in the Oedipus complex (i.e. to the symbolic father)

69. #69

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part13.xhtml_ncx_30"></span><span id="9781134780112_Part13.xhtml_page_0045"></span>***C*** > <span id="9781134780112_Part13.xhtml_ncx_39"></span><span id="9781134780112_Part13.xhtml_page_0052"></span>**Complex**

    Theoretical move: The passage traces Lacan's early concept of the 'complex' as a culturally-produced constellation of imaginary identifications that substitutes for natural instincts, articulating three family complexes (weaning, intrusion, Oedipus) before the concept is gradually displaced by the Oedipus and castration complexes in his mature work.

    The third and final family complex is the OEDIPUS COMPLEX... the Oedipus complex remains a fundamental reference point throughout

70. #70

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part26.xhtml_ncx_142"></span><span id="9781134780112_Part26.xhtml_page_0161"></span>***P*** > <span id="9781134780112_Part26.xhtml_ncx_149"></span>**phallus**

    Theoretical move: The passage traces the phallus across Lacan's three registers (real, imaginary, symbolic), arguing that Lacan's terminological innovation—distinguishing phallus from penis—clarifies a logic implicit in Freud while elevating the phallus to the status of a privileged signifier that organises both the Oedipus complex and sexual difference, a move that invites both feminist defence and Derridean critique of phallogocentrism.

    In the Oedipus complex the father intervenes as a fourth term in this imaginary triangle by castrating the child; that is, he makes it impossible for the child to identify with the imaginary phallus.

71. #71

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part19.xhtml_ncx_87"></span><span id="9781134780112_Part19.xhtml_page_0105"></span>***I*** > <span id="9781134780112_Part19.xhtml_ncx_89"></span>**identification**

    Theoretical move: The passage maps Lacan's theory of identification as a two-tier structure (imaginary/symbolic) grounded in the mirror stage and Oedipus complex respectively, then traces Lacan's progressive reframing of symbolic identification as identification with the signifier (unary trait/S1), and concludes by contrasting false identificatory ends of analysis with the genuine end as subjective destitution and identification with the sinthome.

    Symbolic identification is the identification with the father in the final stage of the OEDIPUS COMPLEX which gives rise to the formation of the EGO-IDEAL.

72. #72

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part11.xhtml_ncx_9"></span><span id="9781134780112_Part11.xhtml_page_0025"></span>***A*** > <span id="9781134780112_Part11.xhtml_ncx_19"></span>**anxiety**

    Theoretical move: Lacan radically reorients Freud's two theories of anxiety by tying it to the Real, the objet petit a, and the logic of lack—arguing that anxiety is not caused by separation from the mother but by the failure to separate, and that it is the only non-deceptive affect, arising specifically when lack itself is lacking (i.e., when objet petit a fills its place).

    anxiety arises at that moment when the subject is poised between the imaginary preoedipal triangle and the Oedipal quaternary.

73. #73

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part29.xhtml_ncx_173"></span><span id="9781134780112_Part29.xhtml_page_0195"></span>***S*** > <span id="9781134780112_Part29.xhtml_ncx_200"></span>**Symbolic**

    Theoretical move: The passage defines the Symbolic as the central order in Lacan's tripartite schema, arguing that it constitutes the essentially linguistic, law-governed, and totalising dimension of human subjectivity—irreducible to biology, structuring the Imaginary, and encompassing the Unconscious, the Other, the Death Drive, and Lack—while distinguishing it sharply from Freud's 'symbolism' as fixed bi-univocal meaning.

    The symbolic is the realm of the Law which regulates desire in the Oedipus complex.

74. #74

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part14.xhtml_ncx_43"></span><span id="9781134780112_Part14.xhtml_page_0056"></span>***D*** > <span id="9781134780112_Part14.xhtml_ncx_56"></span>**dual relation**

    Theoretical move: The passage argues that the imaginary order is constituted by dyadic relations while the symbolic order is essentially triadic, and that the failure to theorise this distinction reduces psychoanalytic treatment to an imaginary power struggle; Lacan's broader theoretical preference for triadic over binary schemes follows from this structural principle.

    The Oedipus complex is the paradigmatic triangular structure, since the Father is introduced into the dual relation between mother and child as a third term.

75. #75

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part23.xhtml_ncx_113"></span><span id="9781134780112_Part23.xhtml_page_0132"></span>***M*** > <span id="9781134780112_Part23.xhtml_ncx_125"></span>**moebius Strip**

    Theoretical move: The Möbius strip, as a topological figure, is deployed by Lacan to dissolve binary oppositions (inside/outside, signifier/signified, etc.) by demonstrating that apparently discrete terms are in fact continuous, and to model the possibility of traversing the fantasy without a localizable crossing point.

    In Freud's account of the OEDIPUS COMPLEX, the mother is the first love object of the child; it is only the intervention of the FATHER, via the threat of castration, which forces the child to give up his desire for the mother.

76. #76

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part27.xhtml_ncx_162"></span><span id="9781134780112_Part27.xhtml_page_0185"></span>***Q***

    Theoretical move: The passage argues that Lacanian theory, despite its predominance of triadic schemes, consistently requires fourfold (quaternary) structures to achieve adequate "subjective ordering" — and traces how the fourth element variously occupies the positions of death, the phallus, the letter, or the sinthome across different theoretical moments.

    this quartet can demonstrate the particularities of each case of neurosis more rigorously than the traditional triangular thematisation of the Oedipus complex

77. #77

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part25.xhtml_ncx_134"></span><span id="9781134780112_Part25.xhtml_page_0151"></span>***O*** > <span id="9781134780112_Part25.xhtml_ncx_138"></span>**Oedipus complex**

    Theoretical move: The passage expounds Lacan's distinctive reworking of the Oedipus complex as a three-timed logical passage from the Imaginary to the Symbolic order, mediated by the paternal function and the phallus, arguing that the prohibition of jouissance operative in the Oedipal myth masks the more fundamental Lacanian insight (drawn from Totem and Taboo) that maternal jouissance is not merely forbidden but structurally impossible.

    the Oedipus complex is essential for the human being to be able to accede to a humanized structure of the real

78. #78

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part11.xhtml_ncx_9"></span><span id="9781134780112_Part11.xhtml_page_0025"></span>***A*** > <span id="9781134780112_Part11.xhtml_ncx_21"></span><span id="9781134780112_Part11.xhtml_page_0037"></span>**art**

    Theoretical move: The passage argues that Lacan's engagement with art is not literary criticism or psychobiography but a methodological demonstration: works of art serve as models for how the analyst should read the analysand's discourse as a text, foregrounding the signifier over the signified, and as illustrative metaphors for psychoanalytic concepts — making psychoanalysis irreducibly a clinical practice rather than a general hermeneutic metadiscourse.

    Just because the most fundamental complex (Oedipus) in psychoanalytic theory is taken from a literary work, Lacan says, does not mean that psychoanalysis has anything to say about Sophocles

79. #79

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part14.xhtml_ncx_43"></span><span id="9781134780112_Part14.xhtml_page_0056"></span>***D*** > <span id="9781134780112_Part14.xhtml_ncx_51"></span>**development**

    Theoretical move: Lacan's critique of developmental psychology (geneticism) turns on replacing a linear, chronological model of psychosexual maturation with a structural, retroactive account: the so-called stages of development are timeless symbolic structures ordered *nachträglich* by the Oedipus complex, and entry into the Symbolic is always a creation ex nihilo rather than gradual evolution.

    Lacan conceives of the Oedipus complex as a timeless triangular structure of subjectivity.

80. #80

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part29.xhtml_ncx_173"></span><span id="9781134780112_Part29.xhtml_page_0195"></span>***S*** > <span id="9781134780112_Part29.xhtml_ncx_199"></span>**superego**

    Theoretical move: The passage traces Lacan's progressive retheorization of the Freudian superego: from a symbolic agency tied to the Law and the Oedipus complex, to a paradoxical structure that is simultaneously the Law and its destruction, culminating in its identification with the Kantian categorical imperative and the jouissance-commanding voice of the Other.

    the primary function of the superego is to repress sexual desire for the mother in the resolution of the Oedipus complex

81. #81

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part23.xhtml_ncx_113"></span><span id="9781134780112_Part23.xhtml_page_0132"></span>***M*** > <span id="9781134780112_Part23.xhtml_ncx_126"></span>**mother**

    Theoretical move: The passage maps Lacan's theory of the mother across three registers (real, symbolic, imaginary) and traces how the child's relation to the mother's desire—structured around the phallus—generates anxiety, drives the entry into the symbolic order, and ultimately requires the paternal function to resolve the imaginary deadlock of the Oedipus complex.

    Hence much of Lacan's work is aimed at shifting the emphasis in analytic theory from the mother-child relation (the preoedipal, the prototype of the imaginary) back onto the role of the father (the Oedipus complex, the prototype of the symbolic).

82. #82

    An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

    <span id="9781134780112_Part21.xhtml_ncx_101"></span><span id="9781134780112_Part21.xhtml_page_0119"></span>***K***

    Theoretical move: This passage makes two theoretical moves: first, it positions Kleinian psychoanalysis as a key foil for Lacan's reading of Freud, cataloguing his criticisms (fantasy in the imaginary, neglect of the symbolic, linguistic unconscious) while acknowledging partial affinities; second, it articulates Lacan's fundamental distinction between two modes of knowledge—imaginary connaissance (ego-based misrecognition) and symbolic savoir (unconscious desire, jouissance of the Other)—establishing their opposed roles in psychoanalytic treatment.

    Lacan disagrees with Klein's views on the early development of the Oedipus complex. For Lacan, all debate on the precise dating of the Oedipus complex is futile, since it is not primarily a stage of development but a permanent structure of subjectivity.

83. #83

    Civilization and Its Discontents · Sigmund Freud

    4

    Theoretical move: Freud argues that civilization is founded on two forces—Eros (love/libido) and Ananke (necessity/work)—but that the same civilizing process structurally conflicts with sexuality by diverting libidinal energy into aim-inhibited, sublimated forms, thereby restricting and damaging sexual life as an inherent and not merely contingent consequence.

    The first phase of civilization, the totemic phase, already involves the prohibition of incest in the choice of one's sexual object; this is perhaps the most drastic mutilation that man's erotic life has experienced throughout the ages.

84. #84

    Civilization and Its Discontents · Sigmund Freud

    7

    Theoretical move: Freud advances the paradoxical thesis that the superego/conscience is not merely the product of drive-renunciation imposed by external authority, but that drive-renunciation itself dynamically generates conscience, which in turn demands further renunciation — a reversing of the causal relation that explains why virtue intensifies rather than appeases the severity of conscience.

    the place once occupied by the father, or by both parents, has been taken over by the wider human community

85. #85

    Civilization and Its Discontents · Sigmund Freud

    7

    Theoretical move: Freud resolves the apparent contradiction between two accounts of conscience's origin by arguing that the sense of guilt is fundamentally the expression of the ambivalence-conflict between Eros and the Death Drive: whether aggression is acted out (parricide) or suppressed, guilt is inevitable, and civilization's expansion necessarily intensifies this guilt by transferring the Oedipal conflict onto the social mass.

    the sense of guilt stems from the Oedipus complex and was acquired when the brothers banded together and killed the father.

86. #86

    Civilization and Its Discontents · Sigmund Freud

    8

    Theoretical move: Freud argues that the sense of guilt—conceived as a topical variety of anxiety and the central cost of civilization—must be theorized through its mostly unconscious operation, its two-layered origin (fear of external then internal authority), and its privileged relationship to aggression rather than erotic drives, with repression converting libidinal elements into symptoms and aggressive components into guilt.

    precisely at its historical inception, the killing of the father – it was said to derive from one that had been... the original occasion for our acquiring this primordial guilt, which also marked the beginning of civilization.

87. #87

    Ghosts of My Life: Writings on Depression, Hauntology and Lost Futures · Mark Fisher · p.230

    <span id="Chapter23.htm_page214"></span>Postmodern Antiques: *Patience (After Sebald)*

    Theoretical move: Fisher argues that *Inception* symptomatically stages the supersession of the Freudian unconscious by a "subconscious" colonised by late-capitalist cognitive labour: where the classical unconscious was an alien otherness, the film's dreamscapes recirculate familiar commodified images, converting psychoanalytic depth into therapeutic self-help ideology and thereby dramatising how capitalist "inception" (interpellation) works by making subjects believe its implanted ideas are their own.

    we are instead offered an Oedipal-lite scene played out between Robert Fischer and a projection of his dead father. The off-the-shelf pre-masticated quality of this encounter is entirely lacking in any of the weird idiosyncrasies which give Freud's case histories their power to haunt.

88. #88

    Seminar I · Freud's Papers on Technique · Jacques Lacan · p.309

    xxn > A spoken commentary on Freud's *Verneinung,* by Jean Hyppolite\* > **INDEX**

    Theoretical move: This is a non-substantive index passage from Seminar I, listing terms and page references; it contains no original theoretical argument but maps the seminar's conceptual terrain through cross-referenced entries.

    Oedipus complex 65-6, 67, 68. 85. 86. 168. 180, 198, 214 aggressive reaction to rivalry 181 as legal coordinate 198

89. #89

    Seminar I · Freud's Papers on Technique · Jacques Lacan · p.71

    **VI**

    Theoretical move: Lacan argues that ego analysis must be reframed as discourse analysis: the ego's function is constitutively one of méconnaissance, and analytic progress requires moving beyond the dual imaginary relation (ego-to-ego) toward the symbolic structuration of the subject, with the Oedipus complex understood as a triangulated, asymmetrical symbolic structure rather than a simple content to be interpreted.

    The narcissistic or imaginary relation to the father is distinct from the symbolic relation, and also from the relation that we really do have to call real which is residual with respect to the edifice which commands our attention in analysis.

90. #90

    Seminar I · Freud's Papers on Technique · Jacques Lacan · p.78

    **vn**

    Theoretical move: Lacan introduces the "inverted bouquet" optical apparatus as a model for understanding the articulation of the imaginary, symbolic, and real — arguing that the mirror stage requires supplementation by a structural optics that distinguishes real from virtual images, and that the juncture of symbolic and imaginary is constitutive of what we call "reality."

    FUNCTION OF THE MYTH OF OEDIPUS IN PSYCHOANALYSIS

91. #91

    Seminar I · Freud's Papers on Technique · Jacques Lacan · p.90

    **vn**

    Theoretical move: Using Melanie Klein's case of Dick, Lacan argues that the subject's entry into the human world is not a matter of ego development but of symbolic integration: the unconscious is the discourse of the Other, and it is the analyst's grafting of the Oedipal symbolisation onto the child's imaginary inertia that constitutes the therapeutic act—demonstrating that genuine speech, not language as such, is what coordinates the symbolic, imaginary, and real registers.

    She symbolised an effective relationship, that of one named being with another. She plastered on the symbolisation of the Oedipal myth, to give it its real name.

92. #92

    Seminar I · Freud's Papers on Technique · Jacques Lacan · p.194

    **XV** > The nucleus of repression

    Theoretical move: Lacan argues, via the Wolf Man case, that trauma acquires its repressive force only retroactively (nachträglich): the original Prägung exists first in a non-verbalized imaginary register and only becomes traumatic when it is integrated—and simultaneously split off—within the symbolic order, making repression and the return of the repressed structurally identical, and constituting the nucleus of repression around which subsequent symptoms organize.

    his attempt to approach and actively seduce the governess, the famous Nania, a seduction that is normatively directed along the line of a primary genital Oedipal development

93. #93

    Seminar I · Freud's Papers on Technique · Jacques Lacan · p.72

    **VI**

    Theoretical move: The passage advances the theoretical claim that the Real is defined as what resists symbolisation absolutely, and uses Melanie Klein's case of Dick to demonstrate that without symbolisation the subject is trapped in undifferentiated reality with no ego-formation, no anxiety-signal, and no human world of objects—thus counterposing Klein's interpretive brutality (which introduces the Symbolic) against Anna Freud's ego-educative intellectualism.

    the order of the symbolic relations which covers the entire field of human relations, and whose initial cell is the Oedipus complex, where the assumption of sex is decided.

94. #94

    Seminar I · Freud's Papers on Technique · Jacques Lacan · p.137

    **XI**

    Theoretical move: The passage works through Freud's "On Narcissism" to distinguish two distinct functions—Ideal Ego (*Idealich*) and Ego Ideal (*Ichideal*)—arguing that their coexistence in Freud's text is not a confusion but marks two different structural functions; simultaneously, the passage establishes that both narcissistic and anaclitic object choices are imaginary and grounded in identification, and separates sublimation (object-libido process) from idealization (ego-libido process) as theoretically distinct operations.

    he will leave to one side the disturbances of the child's primary narcissism, even though that is a subject of great importance, since the question of the castration complex is linked to it.

95. #95

    Seminar I · Freud's Papers on Technique · Jacques Lacan · p.172

    **Xffl**

    Theoretical move: The passage argues that the Mirror Stage inaugurates a fundamental imaginary alienation in which desire is projected onto the other, generating an irreducible aggression toward the other as the site of that alienation; the symbolic order (language, the Fort/Da game) is the only mediation that rescues the subject from the destructive logic of the imaginary dual relation, while also locating primary masochism and the death drive at the juncture of the imaginary and symbolic.

    You know that at the moment of the dissolution of the Oedipus complex, something happens which we call introjection.

96. #96

    Seminar I · Freud's Papers on Technique · Jacques Lacan

    **IV**

    Theoretical move: Lacan introduces the critical distinction between Repression (Verdrängung) and Foreclosure (Verwerfung) by reading Freud's Wolf Man case, arguing that Verwerfung designates a rejection that forecloses genital realisation rather than repressing it, and that mistranslating Verwerfung as a mere "judgement that rejects and chooses" obscures the conceptual specificity Freud intended.

    he didn't realise, make real the Oedipal situation, he refused, rejected... everything pertaining to the plane of genital realisation.

97. #97

    Seminar I · Freud's Papers on Technique · Jacques Lacan · p.184

    **XIV**

    Theoretical move: Lacan articulates how "man's desire is the desire of the other" operates on two distinct planes—the imaginary (specular captation and alienation) and the symbolic (mediation through language/law)—and shows how the transition between primitive narcissistic libido and genital libido, organized around the Oedipal drama, explains the reversibility of love and hate and the role of the ego's imaginary function.

    It is the pivotal point of what is called maturation, upon which the entire Oedipal drama turns. It is the instinctual correlative of what, in Oedipus, takes place on the situational plane.

98. #98

    Seminar I · Freud's Papers on Technique · Jacques Lacan · p.201

    **XV** > The nucleus of repression

    Theoretical move: By way of a clinical case in which a subject's symptom crystallizes around a single, traumatically foregrounded prescription of the Koranic law, Lacan argues that the Superego is precisely a "blind, repetitive agency" produced when one element of the symbolic order is pathologically isolated from the rest—and that every analysis must ultimately knot itself around the legal/symbolic coordinate instantiated, in Western civilization, by the Oedipus complex, while acknowledging that other symbolic structures can play an equally decisive role.

    no resolution of an analysis is possible… if it does not end by knotting itself around this legal, legalising coordinate, which is called the Oedipus complex.

99. #99

    Seminar I · Freud's Papers on Technique · Jacques Lacan · p.311

    xxn > A spoken commentary on Freud's *Verneinung,* by Jean Hyppolite\* > **INDEX**

    Theoretical move: This is an index passage from Seminar I, non-substantive in theoretical argument but mapping the key conceptual terrain of the seminar across entries such as speech, subject, symbolic, transference, and signifier.

    and Oedipus complex 65-6

100. #100

     Seminar X · Anxiety · Jacques Lacan · p.116

     BookX Anxiety > **VIII**

     Theoretical move: Lacan argues that desire and law are structurally identical—sharing the same object—such that the Oedipus myth encodes the originary coincidence of the father's desire with the law; this identity is then mapped onto masochism (where the subject appears as *ejectum*/objet a), the castration complex, transference (structured around agalma and lack), and the passage à l'acte, illustrated through Freud's case of the young homosexual woman.

     The Oedipus myth means nothing but the following- at the origin, desire, as the father's desire, and the law are one and the same thing.

101. #101

     Seminar X · Anxiety · Jacques Lacan · p.302

     **xx** > **XXI PIAGET'S TAP** > what the reproducer has understood what the explainer had understood

     Theoretical move: Lacan uses Piaget's tap experiment to critique psychology's blindness to the causal dimension of the object as structured by desire and the phallic relation, then articulates five levels of the constitution of objet petit a in the S/A relation—oral, anal, phallic, scopic, and the desire of the Other—deploying this schema to reframe obsessional neurosis as structured around demand's cover over the desire of the Other, with anxiety as the irreducible kernel.

     to grasp in a fascinating form the Oedipus complex itself, already articulated, thereby furnishing the experiential proof for the idea that I've been putting forward here since the beginning, namely, that the unconscious is essentially the effect of the signifier.

102. #102

     Seminar X · Anxiety · Jacques Lacan · p.211

     **x** > **xv**

     Theoretical move: Lacan argues that "men's business" designates a structural asymmetry in desire: what lacks for the man is (-φ), primary castration as something he must actively mourn and detach from narcissism, whereas for the woman lack is pre-castratively constituted through demand and the object a in its relation to the mother — this asymmetry reframes the debate on female phallicism and reorganizes the clinical vignette of Lucia Tower's countertransference around the distinction between the Other and the object a.

     we'll be able to move into what you'll permit me to call for this occasion the Oedipal comedy. We'll be able to start having a laugh — Dad's the one who did all that.

103. #103

     Seminar X · Anxiety · Jacques Lacan · p.343

     **xx** > **FROM THE** *a* **TO THE NAMES-OF-THE-FATHER**

     Theoretical move: The passage argues that desire and jouissance are structurally disjoint—separated by a central gap—and that the object *a* as the irreducible remainder is the cause of desire, not a brute forced fact; it then uses the inhibition-symptom-anxiety grid at the scopic level to reframe mourning as the labour of restoring the link to the masked object *a*, distinguishing Lacan's account from Freud's while following the same trajectory.

     Who is it that gives us the first example of the castration that is beckoned, assumed, and desired as such, if not Oedipus?… Oedipus is not first and foremost the father.

104. #104

     Seminar X · Anxiety · Jacques Lacan · p.171

     **x** > **ANXIETY, SIGNAL OF THE REAL**

     Theoretical move: Lacan argues that anxiety is not without object (*nicht objektlos*) but signals the Real's irreducibility, distinguishing anxiety from fear by locating it at the logical moment prior to desire where the remainder of subjective division — *objet petit a* — first appears as cause; the structure is formalised through an arithmetic analogy of division in which the barred subject emerges as the quotient of *a* over the signifier.

     The one who possessed the object of desire and of law, the one who found jouissance with his mother, Oedipus, to give him his name, takes one step further, he sees what he has done.

105. #105

     Seminar X · Anxiety · Jacques Lacan · p.91

     BookX Anxiety > **THAT WHICH DECEIVES NOT**

     Theoretical move: Lacan argues that desire and the law are not antithetical but identical — both functioning as a single barrier barring access to das Ding — and that this insight, masked in the Oedipus myth, is Freud's decisive answer to the philosophical question of desire's relation to law, which philosophy has always elided.

     which is already in the text, masked beneath the myth of Oedipus, is that the terms that seem to stand in a relation of antithesis desire and law are but one and the same barrier

106. #106

     Seminar XI · The Four Fundamental Concepts of Psychoanalysis (alt. translation) · Jacques Lacan · p.49

     OF THE SUBJECT OF CERTAINTY > THE UNCONSCIOUS AND REPETITION

     Theoretical move: Lacan argues that the status of the unconscious is ethical rather than ontic, grounding this claim through Freud's choice of the "burning child" dream as a paradigm case — a dream that opens onto desire, the Real, and the structural entanglement of law, sin, and the Name-of-the-Father, linking Hamlet's ghost to the Oedipus myth.

     the weight of the sins of the father, borne by the ghost in the myth of Hamlet, which Freud couples with the myth of Oedipus

107. #107

     Seminar XI · The Four Fundamental Concepts of Psychoanalysis (alt. translation) · Jacques Lacan · p.219

     THE SUBJECT AND THE OTHER: ALIENATION > THE FIELD OF THE OTHER

     Theoretical move: Lacan argues that sexuality is not represented as such in the psyche—only its equivalents (activity/passivity) appear there—and therefore the subject must learn from the Other (via the Oedipus complex) what it means to be man or woman; sexuality is established in the psyche through lack, not through any direct biological function.

     the ways of what one must do as man or as woman are entirely abandoned to the drama, to the scenario, which is placed in the field of the Other—which, strictly speaking, is the Oedipus complex

108. #108

     Seminar XI · The Four Fundamental Concepts of Psychoanalysis (alt. translation) · Jacques Lacan · p.25

     The Seminar of JACQUES LACAN

     Theoretical move: Lacan argues that psychoanalysis cannot be defined as a science through hermeneutics, praxis-field, or formula-making alone; instead, its scientific status depends on clarifying the status of its four fundamental Freudian concepts (unconscious, repetition, transference, drive) and, crucially, on interrogating the analyst's desire as constitutive of the analytic field itself.

     no one is any longer concerned, with certain rare exceptions to be found among my pupils, with the ternary structure of the Oedipus complex or with the castration complex

109. #109

     Seminar XI · The Four Fundamental Concepts of Psychoanalysis (alt. translation) · Jacques Lacan · p.204

     FROM LOVE TO THE LIBIDO > THE TRANSFERENCE AND THE DRIVE

     Theoretical move: Lacan argues that the subject is constituted through division in the field of the Other, such that only partial drives (never a unified sexual drive) are apprehensible, while love and genitality belong to the Other's field and are structured by the Oedipus complex — meaning the ganze Sexualstrebung is nowhere present in the subject but diffused across culture.

     the genital drive is subjected to the circulation of the Oedipus complex, to the elementary and other structures of kinship

110. #110

     Seminar XI · The Four Fundamental Concepts of Psychoanalysis · Jacques Lacan · p.25

     The Seminar of JACQUES LACAN

     Theoretical move: Lacan distinguishes psychoanalysis from both hermeneutics and alchemy by arguing that its scientific status hinges on the structural role of the analyst's desire and on the foundational conceptual status of Freud's four fundamental concepts (unconscious, repetition, transference, drive), which have been systematically distorted in the analytic literature; the passage thereby frames the central theoretical question of Seminar XI.

     no one is any longer concerned, with certain rare exceptions to be found among my pupils, with the ternary structure of the Oedipus complex or with the castration complex

111. #111

     Seminar XI · The Four Fundamental Concepts of Psychoanalysis · Jacques Lacan · p.49

     OF THE SUBJECT OF CERTAINTY > THE UNCONSCIOUS AND REPETITION

     Theoretical move: Lacan argues that the status of the unconscious is ethical rather than ontic, using Freud's placement of the 'burning child' dream to show that the unconscious opens onto a beyond—a reality that exceeds the pleasure principle—and links this to the Name-of-the-Father as the structure that couples desire with the law through inherited sin (Hamlet/Oedipus).

     the weight of the sins of the father, borne by the ghost in the myth of Hamlet, which Freud couples with the myth of Oedipus

112. #112

     Seminar XI · The Four Fundamental Concepts of Psychoanalysis · Jacques Lacan · p.204

     FROM LOVE TO THE LIBIDO > THE TRANSFERENCE AND THE DRIVE

     Theoretical move: Lacan argues that the totality of the sexual drive (ganze Sexualstrebung) is nowhere apprehensible in the subject — only partial drives appear through the pulsation of the unconscious — while genital sexuality finds its form not in the drive itself but in the field of the Other (Oedipus complex, kinship structures), thereby structurally separating drive from love and from any unified sexuality.

     the genital drive is subjected to the circulation of the Oedipus complex, to the elementary and other structures of kinship. This is what is designated as the field of culture

113. #113

     Seminar XI · The Four Fundamental Concepts of Psychoanalysis · Jacques Lacan · p.219

     THE SUBJECT AND THE OTHER: ALIENATION > THE FIELD OF THE OTHER

     Theoretical move: Lacan argues that sexuality is not represented as such in the psyche (neither as biological reproduction nor as sexual difference), but only through the partial drive as a representative of lack; consequently, what one must do as man or woman is entirely delegated to the scenario of the Other—the Oedipus complex—and sexuality enters the subject only through the structure of lack.

     the scenario, which is placed in the field of the Other—which, strictly speaking, is the Oedipus complex

114. #114

     Seminar XII · Crucial Problems for Psychoanalysis (alt. translation) · Jacques Lacan · p.321

     **Seminar 22: Wednesday 9 June 1965.** > **Seminar 24: Wednesday 23 June 1965**

     Theoretical move: Through a psychoanalytic reading of Marguerite Duras's *Le Ravissement de Lol V. Stein*, the seminar argues that the subject is constituted in a "perpetual division" between the desire of the Other and the objet petit a (the Gaze), and that the subject can only be grasped "at the zero point of her desire" through the discourse of the other's desire — that is, Lol's subjectivity is structured entirely around a fundamental lack that is both sustained and circulated by the o-object as Gaze.

     it seems that Lol's sexuality is situated well on this hither side of an oedipal structure, in this relationship to the void

115. #115

     Seminar XII · Crucial Problems for Psychoanalysis (alt. translation) · Jacques Lacan · p.132

     **Seminar 10: Wednesday 3 March 1965**

     Theoretical move: Lacan reframes Freudian identification by grounding it in the subject's relation to lack and the zero/one dialectic (via Frege), arguing that primary identification precedes truth and is rooted in a mythical-incorporative relation to the father that cannot be reduced to either libidinal development or ego-psychological adaptation — thereby positioning identification as the analytic problem that displaces the theological impasse of knowing/willing.

     the very special, very special interest that the little boy shows for his father is here, put forward as a first moment for any possible explanation of what is involved in identification… this first moment is properly speaking what constitutes an identification, he says, that is typically masculine

116. #116

     Seminar XII · Crucial Problems for Psychoanalysis (alt. translation) · Jacques Lacan · p.194

     **Seminar 14: Wednesday 31 March 1965**

     Theoretical move: The passage stages a theoretical dispute within Lacan's seminar over the structural role of the incest barrier, the Name-of-the-Father, and castration in grounding desire, with Safouan arguing that psychoanalysis leads not toward transgression but toward recognition of the limit as such, while Leclaire contests the appeal to Lacanian orthodoxy as a guarantor of correct interpretation.

     It must not be forgotten that wherever there is an analysis, we are dealing precisely with failed, unsuccessful Oedipus complexes.

117. #117

     Seminar XII · Crucial Problems for Psychoanalysis (alt. translation) · Jacques Lacan · p.84

     **Seminar 7: Wednesday 27 January 1965**

     Theoretical move: The passage argues that the dream has no universal key except the singular signifying chain peculiar to the subject, and that this chain—privileged over dream-thoughts proper—marks the transition from need to desire, a shift Freud himself maps in chapter seven of the Traumdeutung via condensation and displacement.

     if the dream has a key a very general key, it is a key which depends on a sort of configuration which is that of the Oedipus complex but that is a complex that I do not want to develop now

118. #118

     Seminar XII · Crucial Problems for Psychoanalysis (alt. translation) · Jacques Lacan · p.189

     **Presentation by Monsieur Valabrega** > **Presentation by Melle Markovitz (not in French typscript)**

     Theoretical move: The passage deploys the analysis of Philip's proper name and fundamental fantasy (Poord'jeli) to articulate the interweaving of transference, the unconscious, drive, repetition, and the incestuous encounter as the conditions under which a desiring subject emerges from the analytic situation—turning the phonematic transcription of the fantasy into a site where metaphor, metonymy, castration, and the analyst's desire converge.

     in the renunciation of the fascination of desire in its incidences linked to the mother and to the origins, e.g. Oedipus

119. #119

     Seminar XII · Crucial Problems for Psychoanalysis (alt. translation) · Jacques Lacan · p.177

     **Presentation by Monsieur Valabrega**

     Theoretical move: This seminar discussion, centered on Leclaire's case presentation, works through the theoretical status of the fundamental fantasy (Urphantasie) and its relation to signifier, myth, and body, while also elaborating the distinction between first name and family name as indexing the tension between the Imaginary and Symbolic registers of identification, and closing with a reading that connects transference, the Name-of-the-Father, obsessional structure, and anxiety.

     One can note that this is situated generally speaking when he goes to school, a key moment for the positing of the Oedipus complex and the access to the symbolic order.

120. #120

     Seminar XII · Crucial Problems for Psychoanalysis · Jacques Lacan · p.194

     **Seminar 14: Wednesday 31 March 1965**

     Theoretical move: The passage stages a clinical-theoretical dispute about the relationship between the incest barrier, the Name of the Father, castration, and desire: Safouan argues against conflating the conscious/unconscious barrier with the incest barrier, insisting that the Name of the Father (not transgression) is what orients the subject toward the unconscious and grounds desire through castration, while Leclaire counters that orthodoxy itself is the danger in such argumentation.

     wherever there is an analysis, we are dealing precisely with failed, unsuccessful Oedipus complexes.

121. #121

     Seminar XII · Crucial Problems for Psychoanalysis · Jacques Lacan · p.177

     **Presentation by Monsieur Valabrega**

     Theoretical move: This passage is a multi-voice clinical-theoretical discussion of Leclaire's case presentation, turning on the distinction between fantasy and signifier, the differential status of first name versus family name for subjectivity/singularity, the question of the empty unconscious, the body's encounter with the signifier, and the role of transference and the Name-of-the-Father in an obsessional patient's structure.

     a key moment for the positing of the Oedipus complex and the access to the symbolic order

122. #122

     Seminar XII · Crucial Problems for Psychoanalysis · Jacques Lacan · p.132

     **Seminar 10: Wednesday 3 March 1965**

     Theoretical move: Lacan advances identification as the central problematic of analytic experience by triangulating it across three registers: the mathematical logic of zero/one (Frege) as the structural model for the subject's appearing-disappearing pulsation; a critique of ego-psychology's pseudo-developmental account of identification (adaptation, secondary narcissism); and a close reading of Freud's Group Psychology chapter VII, where the primordial identification with the father (Einverleibung) is shown to be logically prior to—and irreducible by—the conscious/unconscious or will/knowledge dualisms inherited from Western philosophical-theological tradition.

     what is going to come into play, in terms of rivalry, he tells us, with the father concerning the primordial object, this first moment takes on its value by being articulated in its primitive character

123. #123

     Seminar XII · Crucial Problems for Psychoanalysis · Jacques Lacan · p.189

     **Presentation by Monsieur Valabrega** > **Presentation by Melle Markovitz (not in French typscript)**

     Theoretical move: The passage advances the argument that the fundamental fantasy (Poord'jeli) is legible as the intersection of the proper name, the unconscious signifying chain, transference, and the drive—showing that the analytic encounter is constitutively structured as an "incestuous adventure" in which the analyst's desire and the subject's becoming are articulated through phonematic and metonymic condensation, culminating in the subject's constitution as desiring through the analyst's name.

     Do we not have here in the renunciation of the fascination of desire in its incidences linked to the mother and to the origins, e.g. Oedipus, where its assumption in its indissoluble link to castration that there occurs the accession to meaning

124. #124

     Seminar XII · Crucial Problems for Psychoanalysis · Jacques Lacan · p.321

     **Seminar 22: Wednesday 9 June 1965.** > **Seminar 24: Wednesday 23 June 1965**

     Theoretical move: The seminar presentation reads Marguerite Duras's novel *Le Ravissement de Lol V. Stein* as a clinical-literary staging of the subject's constitution through the desire of the Other and the objet petit a (the gaze), arguing that the subject (Lol) can only be grasped at the zero-point of desire in the discourse of the other, where she is structured by a perpetual division between the desire of the Other and the o-object that drives the fantasy.

     it seems that Lol's sexuality is situated well on this hither side of an oedipal structure, in this relationship to the void

125. #125

     Seminar XII · Crucial Problems for Psychoanalysis · Jacques Lacan · p.66

     **Seminar 5: Wednesday 13 January 1965** > (10) [Various noises] You see that we are in a police state!

     Theoretical move: Lacan argues that the Freudian slip (parapraxis) is not merely a motor accident but a phonematic substitution that traces desire back to the Name-of-the-Father as the structural axis of both repression and identification, and that analysis must topologically define the desire of the analyst in relation to this pass through identification.

     even this desire to sleep with my mother which is the path along which my heterosexual normalisation is accomplished, is also dependent on an effect of the signifier, the one which I designated to abbreviate it here, under the term of the Name-of-the-Father.

126. #126

     Seminar XII · Crucial Problems for Psychoanalysis · Jacques Lacan · p.84

     **Seminar 7: Wednesday 27 January 1965**

     Theoretical move: The passage argues that the dream has no universal key but only a singular signifying chain privileged by the subject's particularity, and that Freud's own Traumdeutung enacts a shift from need to desire — from biological satisfaction to the condensation/displacement logic of the signifier — as the structural condition of sleep and dreaming.

     if the dream has a key a very general key, it is a key which depends on a sort of configuration which is that of the Oedipus complex

127. #127

     Seminar XIII · The Object of Psychoanalysis (alt. translation) · Jacques Lacan · p.256

     **Seminar 21: Wednesday 8 June 1966**

     Theoretical move: The passage argues that the analytic dialectic cannot be confined to demand and the maternal Other (as in object-relations approaches), but must pass through desire and ultimately jouissance; castration is reinterpreted not merely as the Oedipal prohibition but as the barrier of desire that bars the subject from jouissance — and the Hegelian master/slave dialectic is criticised for falsely attributing jouissance to the master, revealing it as a mirage.

     It is quite certain that it is to this there is referred this dimension of desire, in so far as Freud, for his part, also set it up at first, and that it is only around it that there was built up, that there was discovered the mechanism of demand.

128. #128

     Seminar XIII · The Object of Psychoanalysis (alt. translation) · Jacques Lacan · p.178

     Mademoiselle Grazien

     Theoretical move: Lacan uses the topology of the torus and Klein bottle to theorize jouissance as structurally analogous to the symptom, arguing that orgasm is merely one privileged surface-point of jouissance rather than its essence; this allows him to critique "psychoanalytic mysticism" around female orgasm, reframe aphanisis as the fading of the subject (not desire), and follow Jones's account of the father-daughter couple to argue that feminine sexuality resolves into the woman taking the place of the objet petit a.

     Over against the son-mother couple, from which there began, not without reason, the whole analytic exploration, he speaks to us about the father-daughter couple.

129. #129

     Seminar XIII · The Object of Psychoanalysis (alt. translation) · Jacques Lacan · p.268

     **Seminar 21: Wednesday 8 June 1966**

     Theoretical move: Lacan argues that the o-object (objet petit a) must be understood not merely at the level of demand (breast, faeces) but through desire and jouissance, where castration is the barrier that projects jouissance onto the murdered father as an Oedipal mirage — a move that corrects what Lacan identifies as the Hegelian error of attributing jouissance to the master rather than understanding its structural unavailability to any subject.

     it is not only the mother that the father takes over, but all the women, and that after the enunciation of the law of incest, what is at stake is nothing other than to signify that all women are prohibited

130. #130

     Seminar XIII · The Object of Psychoanalysis (alt. translation) · Jacques Lacan · p.35

     A - The problem of the suture

     Theoretical move: The passage argues that suture—the logical operation linking lack to the chain of signifiers—is not merely a formal linguistic procedure but requires the bodily, psychoanalytic dimension of the object (objet petit a / partial objects) as mediator between thing and cause; it advances a ternary (triangular) logic over binary structuralist opposition to account for the cutting-up of both signifier and signified, with the phallus as the vanishing term that holds the system together.

     This may evoke for us diverse forms of relationships with which we have to deal in the Oedipus complex where an opposition, that of the difference between the sexes, in so far as it is supported by the phallus is in fact inserted into a triangular system which is never apprehended except in two by two relationships

131. #131

     Seminar XIII · The Object of Psychoanalysis (alt. translation) · Jacques Lacan · p.276

     there are normal perverts,

     Theoretical move: Lacan uses the Möbius strip's double-circuit topology to argue that the Oedipus Complex has two equivalent articulations — the generative drama of the law and the drama of the desire to know — and proposes that only through the objet petit a can the castration complex be rigorously formalized, a task he defers to the following year's seminar.

     The drama of the Oedipus Complex, is the murder of the father and the fact that Oedipus enjoyed (a joui de) his mother... the drama of Oedipus, in any case the drama of the tragedy, is in the clearest fashion the drama engendered by the fact that Oedipus is the hero of the desire to know.

132. #132

     Seminar XIII · The Object of Psychoanalysis (alt. translation) · Jacques Lacan · p.287

     Monsieur Safouan

     Theoretical move: Safouan's case presentation of an obsessional's 'duplication of the feminine object' is used to argue that the split between a narcissistic/desired beloved and an anaclitic/demanding 'perverse' partner is structurally grounded in the imaginary phallus (-phi): the beloved is not identified to the phallus but to minus-phi, the guarantee of the Other's castration, while the subject himself is subtilised into (-phi), such that symbolic castration (as the regularisation of the phallic position) must be distinguished from imaginary castration via yet-unformulated distinctions around negation.

     one can correctly pose the problem of normativing Oedipal castration - I mean castration in so far as it regularises precisely the phallic position

133. #133

     Seminar XIII · The Object of Psychoanalysis (alt. translation) · Jacques Lacan · p.278

     there are normal perverts,

     Theoretical move: Lacan argues that the Oedipus complex is insufficient to ground sexuality unless it is re-articulated as the foundation of desire through the phallic function, and that feminine jouissance is structurally located at the place of the big Other (O), while the minus-phi (−φ) serves as the mediating organ-as-object between male and female jouissance — against any naïve notion of genital maturation or "oblativity" as explanatory.

     the Oedipus complex, we will never see absolutely anything. Only, it is still not enough to explain the Oedipus complex for you to know what Freud was talking about, unless you know... that what it is a matter of articulating, is the foundation of desire

134. #134

     Seminar XIII · The Object of Psychoanalysis (alt. translation) · Jacques Lacan · p.167

     Mademoiselle Grazien

     Theoretical move: Lacan's seminar uses Jones's 1927 article on female sexuality as a platform to reconceptualise 'aphanisis' as the disappearance of desire, and to reframe the 'unseen man' in female homosexuality as a structural-symbolic operation involving identification and the phallic gaze, distinguishing Jones's proto-structural insights from his failure to organise them rigorously.

     Jones recalls the function in regression of defence against a privation at this final stage, a privation of never being able to share the penis in coitus with her father

135. #135

     Seminar XIII · The Object of Psychoanalysis · Jacques Lacan · p.278

     there are normal perverts,

     Theoretical move: Lacan argues that the Oedipus complex is insufficient to ground sexuality unless articulated through the phallic function and the (-phi), and that sexual jouissance must be mapped through the structure of the Other — locating feminine jouissance at the place of the Other (O) while exposing "Hegel's error" of placing jouissance on the side of the master.

     everything that Freud has constructed was around the Oedipus complex... The Oedipus myth tells us nothing at all about what it is to be a man or a woman.

136. #136

     Seminar XIII · The Object of Psychoanalysis · Jacques Lacan · p.276

     there are normal perverts,

     Theoretical move: Lacan pivots from the normality of perversion (illustrated by the Abbé de Choisy) to a recapitulation of the year's key theoretical advances: the gaze as the privileged objet petit a whose function as (-phi) articulates the castration complex, and the Oedipus Complex re-read via the Möbius strip as requiring two full circuits to complete its meaning.

     the drama of the Oedipus Complex, which I think I have sufficiently articulated for you, has another aspect by means of which one could articulate it from one end to the other and make a complete circuit of it.

137. #137

     Seminar XIII · The Object of Psychoanalysis · Jacques Lacan · p.258

     **Seminar 21: Wednesday 8 June 1966**

     Theoretical move: Lacan argues that the o-object of demand (breast, faeces) must be distinguished from the objects of desire (gaze, voice) and jouissance (linked to castration), and that castration is not reducible to the Oedipus myth's prohibition but marks the bar between the subject and jouissance — a bar that IS desire itself; further, the Hegelian master/slave dialectic fundamentally misreads jouissance by assuming that renunciation entails its loss.

     castration seems to me to be linked to the function of desire in so far as, in this field of the Other, it is literally projected to a limit point, sufficiently indicated in the myth by the murder and the death of the father, and from which there results the dimension of the law

138. #138

     Seminar XIII · The Object of Psychoanalysis · Jacques Lacan · p.267

     **Seminar 21: Wednesday 8 June 1966**

     Theoretical move: Lacan argues that the object of demand (the o-object as bodily appurtenance recovered from the field of the Other) must be distinguished from the object of jouissance, and that castration is properly understood not through the Oedipus myth of incest prohibition alone, but as the barrier that bars the subject from jouissance—a barrier that is desire itself—thereby exposing the Hegelian error of attributing jouissance to the master in the Master/Slave dialectic.

     this formidable discovery which is called the Oedipus Complex... it is not only the mother that the father takes over, but all the women, and that after the enunciation of the law of incest, what is at stake is nothing other than to signify that all women are prohibited

139. #139

     Seminar XIII · The Object of Psychoanalysis · Jacques Lacan · p.167

     Mademoiselle Grazien

     Theoretical move: By tracing Jones's concept of aphanisis and the structural logic of the "unseen man" in female homosexuality, Lacan argues that Jones — despite himself — arrives at structural (symbolic/metaphorical) references that he cannot properly organise, and that what Jones calls aphanisis corresponds clinically to the disappearance of desire, while the "unseen man" scenario turns on a symbolic operation in which the Gaze (the phallic eye of the father) is the true object of the ritual.

     Jones recalls the function in regression of defence against a privation at this final stage, a privation of never being able to share the penis in coitus with her father, which will send the little girl back to her first penis envy

140. #140

     Seminar XIII · The Object of Psychoanalysis · Jacques Lacan · p.35

     A - The problem of the suture

     Theoretical move: The passage argues that suture is not a mere logical operation but is grounded in the body's structure: castration enacts the rupture of signifying concatenation, the phallus (-phi) functions as the vanishing third term in a ternary (rather than binary) structure, and the object mediates the passage from thing to cause — thereby both accomplishing and exposing the suture within signification.

     This may evoke for us diverse forms of relationships with which we have to deal in the Oedipus complex where an opposition... is in fact inserted into a triangular system which is never apprehended except in two by two relationships; where the phallus constitutes the standard of exchange, its cause.

141. #141

     Seminar XIII · The Object of Psychoanalysis · Jacques Lacan · p.287

     Monsieur Safouan

     Theoretical move: Safouan uses the case of the obsessional's duplicated love-object to argue that the splitting between the narcissistic (desired) and anaclitic (demanded) object is structured by the function of (-phi): the more the virtual body-image i(o") tends to coincide with the imaginary phallus, the more the subject is "subtilised" into (-phi), so that the beloved's identification with the phallus is not an act the subject performs but an operation in which he is already caught — resolving into the question of how symbolic castration (via Oedipal negation) regularises the phallic position.

     one can correctly pose the problem of normativing Oedipal castration... and one sees that really, the question of knowing along what pathways there is effected this symbolic castration

142. #142

     Seminar XIV · The Logic of Phantasy (alt. translation) · Jacques Lacan · p.131

     the smallest whole number which is not written on this board > acting-out

     Theoretical move: Lacan formalizes the sexual act through the harmonic "mean and extreme ratio" (golden ratio logic), mapping the relation between the subject (small o), the mother as unifying One (capital O), and castration (minus phi) as the fundamental lack structurally inscribed in any subjective realization of the sexual act — thereby grounding sublimation and acting-out as proportional variants within the same signifying quadrangle organized by repetition.

     the Oedipus complex is known from the beginning, but that people are not able to recognise what that means, namely, that the product of repetition, in the sexual act qua act… has its impact… in the fact that the subject… has an unconscious.

143. #143

     Seminar XIV · The Logic of Phantasy (alt. translation) · Jacques Lacan · p.217

     the smallest whole number which is not written on this board > **Seminar 20: Wednesday 24 May 1967**

     Theoretical move: Lacan argues that castration is not a biographical anecdote but a structural-logical condition that "norms" the subject with respect to the sexual act, and that the passage from masturbatory jouissance to the sexual act requires the mediation of a value-function tied to castration — a move that repudiates ego-psychology's proliferation of subjective entities and the concept of primary narcissism.

     pre-oedipal, pre-genital, anyway presomething or other … position, which would be very desirable, and one might moreover be astonished … that it is not designated as post-, since it is in order to evade the operation, the impact of castration

144. #144

     Seminar XIV · The Logic of Phantasy (alt. translation) · Jacques Lacan · p.129

     the smallest whole number which is not written on this board > acting-out

     Theoretical move: Lacan positions sublimation as the fourth term in a structural table alongside repetition, passage à l'acte, and acting-out, arguing that sublimation — defined via Freud's *zielgehemmt* — is the conceptual locus for understanding the satisfaction (*Befriedigung*) that underwrites repetition, while simultaneously critiquing ego-psychology's (Hartmann's) energetics framework for inverting and obscuring this problem; he then anchors sublimation's solution in the proposition that the act is a signifier, with the sexual act as the paradigmatic case whose repetition traces the oedipal scene.

     It repeats what? The oedipal scene, of course!

145. #145

     Seminar XIV · The Logic of Phantasy (alt. translation) · Jacques Lacan · p.209

     the smallest whole number which is not written on this board > **Seminar 19: Wednesday 10 May 1967**

     Theoretical move: Lacan argues that masochism, neurotic rejection, and the sexual act cannot be understood through moralistic or pleasure-based frameworks but require a rigorous logical articulation of the subject's structural position; the sexual act necessarily implies a third element (the Other, the phallus, the mother) that prevents any simple dyadic union, and feminine jouissance remains irreducible to what psychoanalytic theory has so far been able to articulate.

     what is called the mother - the mother in the Oedipus complex on whom there are hung all the debasements of love life – is prohibited in every case and, because of this fact, remains always present in desire.

146. #146

     Seminar XIV · The Logic of Phantasy (alt. translation) · Jacques Lacan · p.140

     the smallest whole number which is not written on this board > **Seminar 13: Wednesday 1 March 1967**

     Theoretical move: Lacan uses the golden number (φ, "small o") and the mathematics of the mean and extreme ratio to theorise the sexual relation: the subject enters genital union as a "product" (objet petit a), and the irreducible remainder generated by the division of the subject by the Other (the small o that cannot be eliminated) both limits jouissance and founds the "phantom of the gift" that constitutes feminine love.

     the experience of the subjective relation in so far as analysis defines it as oedipal - the girl like the boy enters it first of all as a child

147. #147

     Seminar XIV · The Logic of Phantasy (alt. translation) · Jacques Lacan · p.253

     the smallest whole number which is not written on this board > **Seminar 23: Wednesday 14 June 1967**

     Theoretical move: Lacan argues that fantasy has a grammatically closed structure ("a child is being beaten") that is the correlative of the alienation-choice "I am not thinking," and that jouissance in perversion must be distinguished from the neurotic fantasy's role as a measure of comprehension/desire — with perversion defined through the impasse of the sexual act rather than through the fantasy structure itself.

     the feeling of guilt… Freud pauses, to relate it to what he calls a scar. That, precisely, of the Oedipus complex.

148. #148

     Seminar XIV · The Logic of Phantasy (alt. translation) · Jacques Lacan · p.198

     the smallest whole number which is not written on this board > **Seminar 17: Wednesday 19 April 1967**

     Theoretical move: Lacan advances the thesis that there is no sexual relation by showing that the field between the small o (objet petit a) and the big Other is structured as a hole — not a unifying One — and that identification (ego ideal/ideal ego) operates in this gap; the Oedipus myth is then mobilised to demonstrate that jouissance itself is constitutively bound to rottenness and the hole, not to any unitive fullness.

     Full jouissance, that of the king of Thebes, the saviour of the people ... King Oedipus for his part, realised the sexual act. The King reigned.

149. #149

     Seminar XIV · The Logic of Phantasy (alt. translation) · Jacques Lacan · p.233

     the smallest whole number which is not written on this board > **Seminar 21: Wednesday 31 May 1967**

     Theoretical move: Lacan advances the axiomatic principle "there is no jouissance except that of the body" and argues that the subject's constitution through the signifier effects an alienation that structurally separates body from jouissance — making castration the condition of possibility for any genuine sexual act, while systematically dismantling the Hegelian master/slave dialectic as a sufficient account of jouissance's distribution.

     Oedipus did not know what he was enjoying. I posed the question of whether Jocasta, for her part, knew it.

150. #150

     Seminar XIV · The Logic of Phantasy (alt. translation) · Jacques Lacan · p.200

     the smallest whole number which is not written on this board > **Seminar 17: Wednesday 19 April 1967**

     Theoretical move: Lacan argues that jouissance is constitutively excluded from the locus of truth (the Other), such that the sexual act can only be established through a structural lie or dissimulation; the Oedipus myth is re-read not as a story of ignorance but as the mythic formula for a 'canned' (killed-off/aseptic) jouissance whose sacrificial negation is the precondition for all subsequent economies of jouissance in psychoanalytic experience.

     Namely, what is played out in the operations, thanks to which there are exchanged, there are economised and there are reversed the functions of jouissance... the original function without which we cannot even advance in conceiving of what is now going to be our problem.

151. #151

     Seminar XIV · The Logic of Phantasy (alt. translation) · Jacques Lacan · p.172

     the smallest whole number which is not written on this board > **Seminar 16: Wednesday 12 April 1967**

     Theoretical move: Lacan introduces the concept of 'jouissance-value' as the structural analogue of exchange-value in the Marxist commodity form, arguing that castration is the subtraction of penile jouissance that produces woman as the 'object of jouissance'—thereby rewriting the Lévi-Straussian exchange of women and the psychoanalytic theory of castration through a unified logic of value.

     the fundamental law of sex: the prohibition of incest - in so far as for us it is another reflection, already very sufficient, of the presence of the third element in every sexual act, in so far as it requires the presence and foundation of the subject.

152. #152

     Seminar XIV · The Logic of Phantasy · Jacques Lacan · p.225

     the smallest whole number which is not written on this board > **Seminar 20: Wednesday 24 May 1967**

     Theoretical move: Lacan uses the biblical myths of circumcision, Lilith, and the apple to argue that the castration complex is the necessary precondition for the subject's relation to an 'object complement' that is fundamentally fictional, and that psychoanalysis has located this object — ultimately the phallic object — as the key to understanding what is at stake in the sexual act and in the dimension of knowledge.

     The fiction that this object is other, undoubtedly requires the castration complex.

153. #153

     Seminar XIV · The Logic of Phantasy · Jacques Lacan · p.254

     the smallest whole number which is not written on this board > **Seminar 23: Wednesday 14 June 1967**

     Theoretical move: Lacan argues that fantasy is structured like a language (as a grammatically closed sentence), introduces jouissance as a new theoretical term to account for the economy of fantasy, and distinguishes neurotic fantasy (as a closed, inadmissible meaning correlative to alienation's forced choice) from perverse jouissance—articulated through the impasse of the (non-existent/only-existing) sexual act—insisting these are structurally distinct rather than analogically continuous.

     there is appended to it, like a cherry on a pedicle, the feeling of guilt. It is at this, in any case, that Freud pauses, to relate it to what he calls a scar. That, precisely, of the Oedipus complex.

154. #154

     Seminar XIV · The Logic of Phantasy · Jacques Lacan · p.199

     the smallest whole number which is not written on this board > **Seminar 17: Wednesday 19 April 1967**

     Theoretical move: The passage argues that jouissance is constitutively separated from the sexual act by truth—the locus of the Other is the site where jouissance questions itself in the name of truth, but truth cannot be heard in the field of the sexual act without causing it to collapse. Lacan re-reads the Oedipus myth (and Freud's primal-father myth) to establish that originary, absolute jouissance only functions as already "canned" (killed-off, asepticised), and that this transformation of jouissance is the prerequisite for all psychoanalytic economy of exchange and reversal.

     But who is Jocasta? Well then, why not the lie incarnated in what is involved in the sexual act? Even if nobody up to now was able to see it or say it, it is a locus to which one accedes only by having set to one side the truth of jouissance.

155. #155

     Seminar XIV · The Logic of Phantasy · Jacques Lacan · p.172

     the smallest whole number which is not written on this board > **Seminar 16: Wednesday 12 April 1967**

     Theoretical move: Lacan introduces the concept of 'jouissance-value' as structurally homologous to exchange-value in Marx's commodity analysis, arguing that castration operates as the subtraction of penile jouissance that transforms woman into the 'object of jouissance' (the homme-elle), thereby grounding the sexual act in a logic of value equivalence that founds the social/symbolic order.

     there is a relation between what psychoanalysis states on the subject of the fundamental law of sex: the prohibition of incest - in so far as for us it is another reflection, already very sufficient, of the presence of the third element in every sexual act.

156. #156

     Seminar XIV · The Logic of Phantasy · Jacques Lacan · p.217

     the smallest whole number which is not written on this board > **Seminar 20: Wednesday 24 May 1967**

     Theoretical move: Lacan argues that castration is not a narrative fantasy but a structural condition—being "normed" with respect to the sexual act—and that the passage from masturbatory jouissance to the sexual act requires the introduction of jouissance to a value-function through negation/castration, while simultaneously repudiating ego-psychological entity-multiplication and the notion of primary narcissism as an analytic foundation.

     pre-oedipal, pre-genital, anyway presomething or other … position, which would be very desirable … in order to evade the operation, the impact of castration, that the subject is supposed to have taken refuge there

157. #157

     Seminar XIV · The Logic of Phantasy · Jacques Lacan · p.140

     the smallest whole number which is not written on this board > **Seminar 13: Wednesday 1 March 1967**

     Theoretical move: Lacan deploys the mathematical structure of the golden ratio (objet petit a as mean and extreme ratio) to theorize sexual difference and genital satisfaction: the irreducible remainder (small o / objet petit a) produced in the subject's confrontation with the maternal unity of "one flesh" is what structures jouissance, phallus, and love as the gift of what one does not have — with detumescence as the illusory elimination of remainder, and feminine love as causa sui arising from giving what one lacks.

     the girl like the boy enters it first of all as a child … the experience of the subjective relation in so far as analysis defines it as oedipal

158. #158

     Seminar XIV · The Logic of Phantasy · Jacques Lacan · p.198

     the smallest whole number which is not written on this board > **Seminar 17: Wednesday 19 April 1967**

     Theoretical move: Lacan argues that the "sexual relation" does not exist as a consistent dyadic unity — it is structurally a hole or gap between the small o and the big Other — and uses the cauldron metaphor (from Freud's Witz) to indict analytic theory for triply refusing to acknowledge this void; the Oedipus myth is recruited to demonstrate that accessing full jouissance covers over a foundational rottenness that truth cannot tolerate.

     Full jouissance, that of the king of Thebes, the saviour of the people ... King Oedipus for his part, realised the sexual act. The King reigned ... it is a myth.

159. #159

     Seminar XIV · The Logic of Phantasy · Jacques Lacan · p.209

     the smallest whole number which is not written on this board > **Seminar 19: Wednesday 10 May 1967**

     Theoretical move: Lacan argues that "masochism" as a clinical label obscures the logical structure of neurotic desire (specifically the "wish to be refused"), and that grasping the full range of satisfactions implied by the sexual act requires logical articulation—not moralistic or adaptive frameworks—culminating in the claim that the sexual act necessarily implies a third element (the prohibited mother, the phallus) and that feminine jouissance remains fundamentally unarticulated by sixty-seven years of psychoanalytic practice.

     what is called the mother - the mother in the Oedipus complex on whom there are hung all the debasements of love life – is prohibited in every case and, because of this fact, remains always present in desire.

160. #160

     Seminar XIV · The Logic of Phantasy · Jacques Lacan · p.129

     the smallest whole number which is not written on this board > acting-out

     Theoretical move: Lacan installs sublimation as the fourth term of a structural quartet (alongside repetition, passage à l'acte, and acting-out), arguing that sublimation names the locus of fundamental satisfaction (Befriedigung) internal to repetition, and that the act is constitutively signifying—a repeating signifier that establishes and restructures the subject, with the sexual act exemplifying this structure by repeating the Oedipal scene.

     It repeats what? The oedipal scene, of course!

161. #161

     Seminar XIV · The Logic of Phantasy · Jacques Lacan · p.233

     the smallest whole number which is not written on this board > **Seminar 21: Wednesday 31 May 1967**

     Theoretical move: Lacan advances the axiomatic principle that "there is no jouissance except that of the body" and argues that the introduction of the subject as an effect of signification necessarily alienates the subject from jouissance — separating body from jouissance — with castration named as the structural mechanism by which jouissance is cancelled in the sexual relation, making any genuine sexual act contingent on this loss.

     Oedipus did not know what he was enjoying. I posed the question of whether Jocasta, for her part, knew it. And even, why not, did Jocasta enjoy letting Oedipus remain in ignorance of it?

162. #162

     Seminar XIV · The Logic of Phantasy · Jacques Lacan · p.131

     the smallest whole number which is not written on this board > acting-out

     Theoretical move: Lacan deploys the harmonic (mean and extreme) ratio — anchored in the Phallus as signifier — to formalise the sexual act's relation to repetition, castration, and subjective lack, then uses this quadrangular proportion to position passage à l'acte, acting-out, sublimation, and repetition in structural relation to one another and to the analytic act.

     not that it is not known, since the Oedipus complex is known from the beginning, but that people are not able to recognise what that means, namely, that the product of repetition, in the sexual act qua act … has its impact … in the fact that the subject that we are is opaque, that it has an unconscious.

163. #163

     Seminar XV · The Psychoanalytic Act (alt. translation) · Jacques Lacan · p.172

     **THE SEMINAR OF JACQUES LACAN** > **Seminar 10: Wednesday 21 February 1968** > **Seminar 13: Wednesday 13 March 1968** > **Seminar 15: Wednesday 27 March 1968**

     Theoretical move: Lacan advances the paradox that "man and woman have nothing to do with one another" as a strictly logical consequence of psychoanalytic doctrine—not a naturalist scandal—while simultaneously arguing that the psychoanalytic act culminates in the analysand rejecting the analyst as objet petit a (the "o-object"), a formulation he notes has gone entirely uncontested.

     what psychoanalysis knows, is that all men love not the woman but the mother.

164. #164

     Seminar XV · The Psychoanalytic Act (alt. translation) · Jacques Lacan · p.153

     **THE SEMINAR OF JACQUES LACAN** > **Seminar 10: Wednesday 21 February 1968** > **Seminar 13: Wednesday 13 March 1968** > **Seminar 14: Wednesday 20 March 1968**

     Theoretical move: The psychoanalytic act produces the divided subject ($) as its truth-effect, with the analyst serving as support for the objet petit a that causes this division; Lacan then pivots to argue that the logical function of the universal quantifier ("all") is itself grounded in — and displaced from — the objet petit a, making undecidability (Gödel-style incompleteness) a structural consequence of the subject's relation to the not-all, rather than a technical curiosity.

     Let us not forget the Oedipus complex, nor what the Oedipus complex is, nor the degree to which it is the interring, integrally linked to the structure of all our experience.

165. #165

     Seminar XV · The Psychoanalytic Act (alt. translation) · Jacques Lacan · p.122

     **THE SEMINAR OF JACQUES LACAN** > **Seminar 10: Wednesday 21 February 1968**

     Theoretical move: Lacan argues that logic's defining function is precisely to resorb (conjure away) the problem of the subject supposed to know, and it is this structural feature that makes modern logic a privileged reference point for psychoanalysis — allowing it to pose the question of the analyst's existence in terms of quantification where the subject supposed to know is reduced to nothing.

     it is precisely at the pre-genital levels that we have to recognise the function of the Oedipus complex. It is in this that psychoanalysis essentially consists.

166. #166

     Seminar XV · The Psychoanalytic Act (alt. translation) · Jacques Lacan · p.120

     **THE SEMINAR OF JACQUES LACAN** > **Seminar 10: Wednesday 21 February 1968**

     Theoretical move: Lacan argues that the Oedipus complex functions as a mythical frame that psychoanalysis uses to contain and regulate the irreducible gap between male and female jouissance, while the 'o-object' (objet petit a) — not castration itself — is the structural operator through which subjectification of sex is accomplished, with castration being merely the elegant sign of a remaining outside jouissance that psychoanalysis cannot access.

     the Oedipus complex is only a myth thanks to which they put in place the limits of their operations.

167. #167

     Seminar XV · The Psychoanalytic Act (alt. translation) · Jacques Lacan · p.32

     **THE SEMINAR OF JACQUES LACAN** > **Seminar 3: Wednesday 29 November 1967**

     Theoretical move: Lacan uses a critique of Ego Psychology's normative ideal (Fenichel's "genital character") and Winnicott's object-relations framework to establish that the psychoanalytic act — constitutively tied to the manipulation of transference — is precisely what analysts have most systematically evaded theorising, and that there is no analytic act outside this transference dimension.

     The Oedipus complex and the unconscious feelings of guilt which have an infantile source can now be really overcome.

168. #168

     Seminar XV · The Psychoanalytic Act · Jacques Lacan · p.120

     **THE SEMINAR OF JACQUES LACAN** > **Seminar 10: Wednesday 21 February 1968**

     Theoretical move: Lacan argues that the Oedipus complex functions as a mythical framework that contains and limits psychoanalytic operations rather than explaining masculine enjoyment, and that the structural logic of the analytic act culminates in the relation $◇a — where castration is the sign of an irreducible gap between male and feminine enjoyment that psychoanalysis cannot close.

     the Oedipus complex in a word, is perhaps an original drama, but it is an aphasic drama... the economic role in psychoanalysis is elsewhere. Namely, this putting in suspense of these enemy poles of enjoyment, male enjoyment and the enjoyment of the woman.

169. #169

     Seminar XV · The Psychoanalytic Act · Jacques Lacan · p.31

     **THE SEMINAR OF JACQUES LACAN** > **Seminar 3: Wednesday 29 November 1967**

     Theoretical move: Lacan uses the Fenichel/Winnicott discussion to distinguish a normative, ego-psychological discourse about psychoanalysis from the analytical act proper, arguing that transference cannot be legitimised by an appeal to the analyst's objectivity but is itself constitutive of analytic practice—and that the analytic act has been systematically eluded, even by Freud's own treatment of parapraxis.

     The Oedipus complex and the unconscious feelings of guilt which have an infantile source can now be really overcome.

170. #170

     Seminar XV · The Psychoanalytic Act · Jacques Lacan · p.204

     **Annex 3**

     Theoretical move: Lacan's seminar summary argues that the psychoanalytic act—the transition from analysand to analyst—is constituted by and through the objet petit a, such that it enacts a 'subjective dismissal' (destitution of the subject supposed to know) and grounds a new ethics of psychoanalysis organized around the structural negativity of the sexual relation and jouissance rather than norms or sublimation.

     Oedipus and Agamemnon represent stage productions. Today one sees the full import of a feebleminded clinging to it, in someone who put his signature to a mishap, by venturing on an exegesis of the o-object.

171. #171

     Seminar XV · The Psychoanalytic Act · Jacques Lacan · p.122

     **THE SEMINAR OF JACQUES LACAN** > **Seminar 10: Wednesday 21 February 1968**

     Theoretical move: Lacan argues that modern logic is defined by its function of dissolving the problem of the Subject Supposed to Know, and that psychoanalysis can leverage logical quantification precisely because logic operates in a field where that subject is reduced to nothing — enabling analytical progress where institutional qualification has failed.

     there is no Oedipal experience in psychoanalysis. The Oedipus complex is the frame in which we can regulate the game.

172. #172

     Seminar XV · The Psychoanalytic Act · Jacques Lacan · p.172

     **THE SEMINAR OF JACQUES LACAN** > **Seminar 10: Wednesday 21 February 1968** > **Seminar 13: Wednesday 13 March 1968** > **Seminar 15: Wednesday 27 March 1968**

     Theoretical move: Lacan uses the impossibility of the statement "I am not" to anchor the split subject of the unconscious, then extends this logical paradox to the claim that "man and woman have nothing to do with one another" — not as naturalist provocation but as a structural consequence of desire being constructed through the unconscious, with the psychoanalytic act defined as the analyst being rejected like the objet petit a at the end of analysis.

     all men love not the woman but the mother... men cannot make love with the women they love, because it is their mother.

173. #173

     Seminar XV · The Psychoanalytic Act · Jacques Lacan · p.153

     **THE SEMINAR OF JACQUES LACAN** > **Seminar 10: Wednesday 21 February 1968** > **Seminar 13: Wednesday 13 March 1968** > **Seminar 14: Wednesday 20 March 1968**

     Theoretical move: The psychoanalytic act constitutes the subject as divided ($) through the transference-function of objet petit a, and this structural division is analogous to the tragic schize between spectator/chorus and hero; furthermore, the logical function of the universal quantifier ("all") is grounded not in totality but in the cause effected by objet petit a, making undecidability an intrinsic feature of any subject-indexed logic.

     Let us not forget the Oedipus complex, nor what the Oedipus complex is, nor the degree to which it is the interring, integrally linked to the structure of all our experience.

174. #174

     Seminar XVI · From an Other to the other · Jacques Lacan · p.327

     Seminar 18: Wednesday 30 April 1969 > **Seminar 20: Wednesday 14 May 1969**

     Theoretical move: Lacan argues that the phallus functions as the "missing signifier" because sexual enjoyment (jouissance) is radically foreclosed from symbolization and can only reappear in the real; the castration complex, illustrated through the case of Little Hans, marks the precise joint between the imaginary and symbolic where this structural lack is registered, with the phobia functioning as a symptomatic "paper tiger" that mediates the subject's intolerable anxiety before the phallic mother.

     everybody continues to believe that the Oedipus complex is an acceptable myth... this means nothing other than the place where this enjoyment that I have just defined as absolute must be situated.

175. #175

     Seminar XVI · From an Other to the other · Jacques Lacan · p.273

     Seminar 15: Wednesday 19 March 1969 > **Seminar 17: Wednesday 23 April 1969**

     Theoretical move: Lacan argues that the structure of desire—grounded in the impossibility of the sexual relation and the barrier jouissance poses to Other jouissance—is homologous to formal logical flaws (the undecidable, Gödelian incompleteness), and that psychoanalytic stagnation consists in analysts becoming hypnotized by the patient's demand rather than dissolving the neurotic knot at its structural root.

     That it should be metaphorised in the prohibition of the mother is after all something that is historically contingent and the Oedipus complex itself is only attached to that.

176. #176

     Seminar XVI · From an Other to the other · Jacques Lacan · p.143

     **Seminar 6: Wednesday 8 January 1969** > Seminar **9:** Wednesday **29** January **1969**

     Theoretical move: The passage argues that the Oedipus complex establishes the Law by constituting enjoyment-of-the-mother as primordially forbidden, and that the Name of the Father - whose authority rests on the irreducible unknowability of biological paternity - is the purely symbolic pivot around which subjectivity and the transmission of castration turn.

     the norm is well and truly articulated there as the law, the law on which the Oedipus complex is grounded. And it is quite clear that whatever end one takes this myth from that enjoyment is absolutely distinguished from the law.

177. #177

     Seminar XVII · The Other Side of Psychoanalysis · Jacques Lacan · p.48

     *[A porter appears]*

     Theoretical move: Lacan argues that the Discourse of the Hysteric underlies both philosophical discourse (Hegel as "the most sublime of hysterics") and analytic experience, and that the structure of psychoanalytic interpretation operates through a logic of the "half-said" — figured as either a riddle (stating without statement) or a quotation (statement invoking authorial authority) — with the analyst functioning as Objet petit a and cause of desire rather than Subject Supposed to Know.

     He answers in a certain way, and that is how he becomes Oedipus... He said - it is a man, a man as a baby, as a baby he began on all fours. If he starts using two, and then a third, right away he flies like a bullet into his mother's belly. This is what is called in effect, quite correctly the Oedipus complex.

178. #178

     Seminar XVII · The Other Side of Psychoanalysis · Jacques Lacan · p.142

     Seminar 8: Wednesday 11 March 1970

     Theoretical move: Lacan proposes that the Oedipus complex should itself be treated as Freud's own dream — with manifest and latent contents — rather than as a universal organizing myth, thereby relativizing and historicizing it as a theoretical construction rather than a clinical invariant.

     what we are proposing is to analyse the Oedipus complex as being a dream of Freud's.

179. #179

     Seminar XVII · The Other Side of Psychoanalysis · Jacques Lacan · p.188

     Seminar 11: Wednesday 15 April 1970

     Theoretical move: Lacan uses a dialogue with biblical scholar Caquot about Sellin's Moses to argue that Freud's Oedipus complex is a 'dream' requiring interpretation—a displacement-effect that short-circuits the real father's function (castration) by substituting the imaginary father's prohibition of enjoyment, while positioning the analyst's neutrality against the passionate 'fierce ignorance' of Yahweh as the paradoxical figure of the discourse of the Master.

     I told you that the Oedipus complex is Freud's dream. Like any dream it needs to be interpreted.

180. #180

     Seminar XVII · The Other Side of Psychoanalysis · Jacques Lacan · p.92

     *[A porter appears]*

     Theoretical move: Lacan argues that phallic enjoyment is structurally excluded from the social-libidinal economy, and that this exclusion—not biological sexuality—is what Freudian discourse is fundamentally about; the repetition compulsion discovered in *Beyond the Pleasure Principle* is reread as the commemoration of an irruption of jouissance, while surplus-jouissance is positioned as the substitute system that operates in place of prohibited phallic enjoyment.

     the system, which is the social one, and which culminates in the Oedipus complex means that, because she is the only one who could bring happiness, precisely because of that, she is excluded.

181. #181

     Seminar XVII · The Other Side of Psychoanalysis · Jacques Lacan · p.137

     Seminar 8: Wednesday 11 March 1970

     Theoretical move: Lacan argues that the Freudian schema of "murder of the father – enjoyment of the mother" is insufficient because it elides the tragic dimension of the Oedipus myth; beyond the axes of desire and jouissance, truth must be introduced as a third, irreducible dimension. He reinforces this by contrasting the paternal metaphor (his own formalization) with Freud's literal-historical reading in Totem and Taboo, and by reading Hosea as evidence that the prophetic tradition concerns a relation to Truth rather than to enjoyment.

     the question of Oedipus remains intact... this affair cannot be conjured away.

182. #182

     Seminar XVII · The Other Side of Psychoanalysis · Jacques Lacan · p.119

     *[A porter appears]* > Seminar 7: Wednesday 18 February 1970

     Theoretical move: Lacan uses the Dora case to argue that Freud's substitution of the Oedipus complex for the truths offered by hysterical experience was a defensive idealization that masked the fundamental truth — audible in the hysteric's discourse — that the father/master is castrated from the start; this leads to a critique of the Oedipus myth as an unworkable, quasi-religious fiction that displaces the proper analytic relation between knowledge and truth.

     Why did he substitute for the knowledge that he had collected from these golden mouths, Anna, Emmy, Dora, this myth, the Oedipus complex?

183. #183

     Seminar XVII · The Other Side of Psychoanalysis · Jacques Lacan · p.134

     Seminar 8: Wednesday 11 March 1970

     Theoretical move: Lacan argues that surplus-jouissance (plus-de-jouir) is the structural analogue of Marxian surplus value within the Discourse of the Master, and that the Discourse of the Analyst uniquely situates knowledge in the place of truth — a position occupied by myth and governed by the law of half-saying — thereby reframing the Oedipus complex as myth rather than clinical universal.

     I am not at all saying that the Oedipus complex is of no use, or that it has no relationship with what we do. True, it is of no use to psychoanalysts

184. #184

     Seminar XVII · The Other Side of Psychoanalysis · Jacques Lacan · p.110

     *[A porter appears]* > Seminar 7: Wednesday 18 February 1970

     Theoretical move: Lacan uses the Dora case to demonstrate the structural logic of the Discourse of the Hysteric: the hysteric maintains an alienated relation to the master-signifier (the idealised father) precisely by refusing to surrender knowledge and by orienting desire around the Other's enjoyment rather than her own, thereby unmasking the master's function while remaining in solidarity with it.

     their unconscious functioned according to the good old rules of the Oedipus complex. This was the unconscious that they had been sold along with the laws of colonisation

185. #185

     Seminar XVII · The Other Side of Psychoanalysis · Jacques Lacan · p.145

     Seminar 9: Wednesday 18 March 1970

     Theoretical move: Lacan reinterprets the Freudian myth of the dead father (Totem and Taboo, Oedipus) to argue that the murder/death of the father does not liberate but rather founds the prohibition on jouissance; the structural operator is the equivalence between the dead father and jouissance, and it is castration—transmitted from father to son—rather than death per se that is the true key to the master's position and to succession.

     The Oedipus myth, at the tragic level at which Freud appropriates it for himself, clearly shows that the murder of the father is the condition for enjoyment.

186. #186

     Seminar XVII · The Other Side of Psychoanalysis · Jacques Lacan · p.150

     Seminar 9: Wednesday 18 March 1970

     Theoretical move: Lacan establishes the Real Father as a structural-logical operator defined by impossibility: as the agent (not the performer) of castration, the Real Father is constitutively an effect of language, not a psychological or empirical figure, and the impossibility he embodies is precisely what generates the master signifier through the repetitive failure of demand, producing surplus-jouissance as loss.

     beyond the Oedipus myth, we recognise an operator, a structural operator, the one described as the Real Father.

187. #187

     Seminar XVII · The Other Side of Psychoanalysis · Jacques Lacan · p.224

     X: *[On revolutionaries and the proletariat]* > Seminar 13: Wednesday 20 May 1970

     Theoretical move: Lacan argues that psychoanalytic discourse reveals a single foundational affect—the subject's capture as object in discourse—and that this, rather than dialectical ontology, is the proper frame for rereading the Cartesian cogito, the Master Signifier, castration, and the impossibility of the sexual relation, all grounded in the unary trait as language's inaugural effect.

     the greatest benefit of it is perhaps not - though there is also that - the calling into question of the Oedipus complex, which I have called this residue of myth, in psychoanalytic theory.

188. #188

     Seminar XVII · The Other Side of Psychoanalysis · Jacques Lacan · p.169

     Seminar 10: Wednesday 8 April 1970

     Theoretical move: Lacan argues that structure is the effect of language already operative in reality—not a representational function of any subject—and uses this to demarcate psychoanalysis from linguistics and ethnology: neither can master the unconscious because psychoanalysis operates within a particular tongue where there is no metalanguage, the signifier represents a subject (not another signifier), and sexual non-relation is the irreducible structural remainder that myth and linguistics cannot formulate.

     One will obtain, even from it, no other myth than the one that remains in our discourse: the Freudian Oedipus complex.

189. #189

     Seminar XVIII · On a Discourse That Might Not Be a Semblance · Jacques Lacan · p.169

     **Seminar 8: Wednesday 19 May 1971** > - We can't hear you!

     Theoretical move: Lacan drives a wedge between the Oedipus myth (dictated by the hysteric's dissatisfaction, privileging law over enjoyment) and *Totem and Taboo* (an obsessional-neurotic construction that places enjoyment at the origin, then law), arguing that the psychoanalytic discourse must move beyond mythic interpretation toward a more rigorous combinatorial of desire's causation.

     This poses the question of the reference to the theatre made by Freudian theory, the Oedipus complex no less. It is time to attack that aspect of theatre that it has appeared necessary to maintain in order to sustain the Other scene.

190. #190

     Seminar XVIII · On a Discourse That Might Not Be a Semblance · Jacques Lacan · p.188

     **Seminar 8: Wednesday 19 May 1971** > **Seminar 10: Wednesday 16 June 1971**

     Theoretical move: Lacan advances the argument that all language functions through metaphor and metonymy with the phallus as the sole Bedeutung (denotation) that language gestures toward but never reaches, and uses Frege's Sinn/Bedeutung distinction to reframe the paternal metaphor: the Name of the Father is efficacious not as a signifier producing sense alone, but as a name that summons someone to speak — revealing the Father as ultimately a numeral (a position in a series) rather than a presence, and castration as the reduction to number.

     what is involved in the myth of the Oedipus complex... it shows us simply this: a point first of all through which castration might be circumscribed, through a logical approach and, in the way that I will designate as being numeral.

191. #191

     Seminar XVIII · On a Discourse That Might Not Be a Semblance · Jacques Lacan · p.30

     **Seminar [l:\Vednesday](file://l:/Vednesday) 13 January 1971** > **Seminar 2: Wednesday 20 January 1971**

     Theoretical move: Lacan argues that there is no sexual relationship because sexuality at the level of discourse is constituted as semblance, with surplus-jouissance (not biology) as its operative term; the phallus functions as the signifier of sexual enjoyment precisely insofar as it is identical with the Name of the Father, and the Oedipus myth is the discourse's necessary fiction for designating the real of an impossible enjoyment.

     the myth of Oedipus is necessary to designate the real, because this indeed is what it pretends to do... what the Oedipus complex designates, is the mythical being whose enjoyment - his enjoyment - is supposed to be that of what? Of all the women.

192. #192

     Seminar XVIII · On a Discourse That Might Not Be a Semblance · Jacques Lacan · p.8

     **Seminar [l:\Vednesday](file://l:/Vednesday) 13 January 1971**

     Theoretical move: Lacan opens Seminar XVIII by arguing that discourse is a structure irreducible to any speaking subject, that the subject is necessarily alienated and split within it, and that the question of "a discourse that might not be a semblance" can only be posed from within the artefact of discourse itself — there being no metalanguage, no Other of the Other, and no true of the true from which to judge it.

     If analytic experience finds itself implicated by taking its claims to nobility from the Oedipal myth, it is indeed because it preserves the cutting edge of the oracle's enunciation.

193. #193

     Seminar XVIII · On a Discourse That Might Not Be a Semblance · Jacques Lacan · p.108

     **Seminar 6: Wednesday 17 March 1971**

     Theoretical move: Lacan uses the analysis of Poe's "The Purloined Letter" to argue that the circulation of the letter (as a structural object) produces castration effects on all subjects who handle it, and that writing—as a material, literal support—exceeds both intuition and the tetrahedric structure of the four discourses, ultimately framing the unreadable as the condition of meaning in psychoanalysis, particularly through the written myth of the Oedipus complex.

     The Oedipus complex, is a written myth and I would even say more, this is very exactly the thing that specifies it.

194. #194

     Seminar XVIII · On a Discourse That Might Not Be a Semblance · Jacques Lacan · p.68

     **Seminar 4: Wednesday 17 February 1971**

     Theoretical move: Lacan argues that language occupies the gap left open by the phallus in the place of the sexual relationship, substituting a law of desire/prohibition for any mathematical relation between the sexes; this move is theoretically grounded in Peirce's logical schema to establish that there is no universal of Woman (not-all), while the phallus-as-instrument is posited as the "cause" (not origin) of language, and the truth—like the unconscious—sustains contradictory positions that only become paradoxical when written.

     The maintaining, the maintaining in analytic discourse of this residual myth that is called the Oedipus complex, God knows why, which is in fact that of Totem and taboo, in which there is inscribed this myth that is entirely invented by Freud, of the primordial father in so far as he enjoys all the women

195. #195

     Seminar XVIII · On a Discourse That Might Not Be a Semblance · Jacques Lacan · p.109

     **Seminar 6: Wednesday 17 March 1971**

     Theoretical move: Lacan argues that sexual jouissance cannot be written (inscribed in the symbolic), and that this unwriteability is the structural condition from which both the Oedipus complex and the formulas of sexuation derive — specifically: "the woman" does not exist because the universal affirmative ("all women") is impossible, while the prohibition on jouissance (pleasure principle as "not too much enjoyment") and the maternal body supply the only available symbolic scaffolding for the sexual relationship.

     the written myth, the Oedipus complex is designed very exactly to highlight for us that it is unthinkable to say: the woman

196. #196

     Seminar XVIII · On a Discourse That Might Not Be a Semblance · Jacques Lacan · p.190

     **Seminar 8: Wednesday 19 May 1971** > **Seminar 10: Wednesday 16 June 1971**

     Theoretical move: Lacan argues that the Oedipus complex and the Name-of-the-Father function as logical zero-points (analogous to Peano's axiom of zero) that ground the series of natural numbers, and that the "murder of the Father" is the hysterical substitute for rejected castration; he then pivots to show that the superego — originating from the mythical primordial father of *Totem and Taboo* — issues the paradoxical impossible command "Enjoy!", which is the hidden motor of moral conscience.

     the Oedipus complex was never really developed by Freud, it is indicated in a way, at the horizon, in the smoke, as one might say, of what raises itself up as a sacrifice of the hysteric

197. #197

     Seminar XIX · …or Worse · Jacques Lacan · p.34

     Seminar 2: Wednesday 15 December 1971

     Theoretical move: Lacan uses the logic of quantifiers (∃x and its negations) to ground sexuation and castration in a structural-logical necessity rather than anecdote, positioning the Real as that which affirms itself through the irreducible impasses of logic (Gödel), and insisting that castration cannot be reduced to myth or trauma but constitutes the impossible foundation of any articulation of sexual bipolarity in language.

     it is obvious in effect that [the paternal function] does not work at the level of the Oedipus myth. The Father is not castrated, otherwise how could he have them all?

198. #198

     Seminar XIX · …or Worse · Jacques Lacan · p.44

     Seminar 2: Wednesday 15 December 1971

     Theoretical move: Lacan introduces the formulas of sexuation by deploying predicate logic's quantifiers (the universal, the particular, the existential, and their negations) to give castration a non-anecdotal, strictly logical articulation: the masculine side is defined by the universal phallic function grounded by the exception ('at least one' who is not subject to it), while the feminine side is defined by the 'not-all' — a contingent rather than particular negation — showing that the sexual relation is irreducibly non-complementary.

     Do I need to dot the i's for you and to say that the Oedipus myth, is what was made up to give you an idea of this logical condition

199. #199

     Seminar XIX bis · The Knowledge of the Psychoanalyst · Jacques Lacan · p.90

     The Psychoanalyst's Knowledge > I ASK YOU TO REFUSE WHAT I AM OFFERING YOU.

     Theoretical move: Lacan argues that the absence of the Other (as heteros) from the sexual relationship is not gendered but structural, grounded in the logic of Zero and One; the sexuation formulas are then developed through a critique of Aristotelian universals and quantification, establishing that the Universal (phallic function) requires the exception ('at-least-one') as its foundation, and that Eros as fusion toward the One is a dangerous mythological delusion with no analytic warrant.

     the mythical adventures of Oedipus, which are not of any difficulty in themselves, inasmuch as they admirably structure the necessity that there should be somewhere at least One who transcends what is involved in the grip of the phallic function.

200. #200

     Seminar XIX bis · The Knowledge of the Psychoanalyst · Jacques Lacan · p.146

     The Knowledge of the Psychoanalyst > **1 Jane 1972**

     Theoretical move: Lacan grounds the necessity of the paternal exception (the One who is not castrated) as the logical precondition for all thought about human relations, then maps the modal square (necessity, contingency, possibility, impossibility) onto the sexuation formulas, arguing that the Real occupies the place of the impossible and that the 'Not-all' expresses contingency—reordering Aristotle's modal logic through the lens of the analytic discourse.

     This is the business of the Oedipal myth, but it is absolutely necessary, it is absolutely necessary.

201. #201

     Seminar XIX bis · The Knowledge of the Psychoanalyst · Jacques Lacan · p.138

     The Knowledge of the Psychoanalyst > **1 Jane 1972**

     Theoretical move: Lacan formalises the sexuation formulas by mapping the masculine side (universal castration grounded by the exceptional father who says-no) against the feminine side (not-all, grounded not by an exception but by the absence/void of any denial of the phallic function), and identifies the four logical relations between the quadrant terms as existence, contradiction, undecidable, and lack/desire/objet a, while equating the mathematical notion of the set with the barred subject and the non-numerable with feminine not-all.

     we must put everything that has been said up to the present about the Oedipus complex, in order that the Oedipus complex should be something other than a myth... what is at stake is not genesis, nor history... What is at stake is structure.

202. #202

     Seminar II · The Ego in Freud's Theory and in the Technique of Psychoanalysis · Jacques Lacan · p.240

     XVIII

     Theoretical move: By reading Poe's M. Valdemar alongside Oedipus at Colonus and Freud's Beyond the Pleasure Principle, Lacan argues that life is fundamentally a detour toward death, that desire emerges only at the joint of speech/symbolism, and that the phenomena of wit, dream, and psychopathology all inhabit the vacillating level of speech where the subject's being is at stake.

     What happens at that moment? The death of Oedipus... Oedipus at Colonus, whose being lies entirely within the word [parole] proferred by his destiny, makes actual the conjunction of death and life.

203. #203

     Seminar II · The Ego in Freud's Theory and in the Technique of Psychoanalysis · Jacques Lacan · p.167

     XII > The dream., of Irma's injection

     Theoretical move: Through a close reading of Freud's dream of Irma's injection, Lacan argues that the unconscious is neither the ego of the dreamer nor any of his imaginary identifications, but a decentred symbolic structure ('Nemo') that only comes into being through the 'inmixing of subjects' in speech — the formula for trimethylamine functioning as oracle: the answer to the dream is that there is no word of the dream other than the nature of the symbolic itself.

     Dr M. corresponds to a function which was of capital importance to Freud, that of his half-brother, Philippe, who, as I've told you in another context, was the essential character for the understanding of Freud's Oedipus complex.

204. #204

     Seminar II · The Ego in Freud's Theory and in the Technique of Psychoanalysis · Jacques Lacan · p.238

     XVIII

     Theoretical move: Lacan argues that desire is irreducible to need or instinct and must be brought into existence through naming in the analytic act; resistance belongs to the analyst, not the subject; and the figure of Oedipus at Colonus enacts the Freudian "beyond the pleasure principle" as the point where destiny is fully realized and what remains exceeds any instinctual cycle.

     The fact that Oedipus is the patronymic hero of the Oedipus complex isn't a coincidence. Another one could have been chosen... There was certainly a reason why Freud was guided towards this one.

205. #205

     Seminar II · The Ego in Freud's Theory and in the Technique of Psychoanalysis · Jacques Lacan

     II > III > O. MANNONI: I don't know.

     Theoretical move: Lacan resolves the Lévi-Straussian tension between universality and necessity by arguing that the Oedipus complex is simultaneously universal and contingent precisely because it belongs entirely to the symbolic order — universality in the symbolic does not entail logical necessity.

     the Oedipus complex is both universal and contingent, because it is uniquely and purely symbolic.

206. #206

     Seminar II · The Ego in Freud's Theory and in the Technique of Psychoanalysis · Jacques Lacan · p.38

     II > III

     Theoretical move: Lacan uses Lévi-Strauss's structural anthropology to argue that the symbolic function constitutes a total universe that is irreducible to any natural, biological, or psychological substrate—and that this totalizing symbolic order is precisely what psychoanalysis presupposes when it speaks of the unconscious, as distinct from any Jungian "collective unconscious."

     The Oedipus complex, with the intensity of fantasy that we have discovered it to possess, the importance and the presence that it has on the imaginary level for the subject we are dealing with, must be conceived of as a recent, terminal and not original phenomenon, in comparison with what Levi-Strauss is telling us about.

207. #207

     Seminar II · The Ego in Freud's Theory and in the Technique of Psychoanalysis · Jacques Lacan · p.261

     XVIII > Introduction of the big Other > Objectified analysis

     Theoretical move: Lacan critiques Fairbairn's object-relations reformulation of analysis as exemplary of a deeper theoretical error: the confusion of the real, imaginary, and symbolic registers under the single undifferentiated term 'object', which transforms analysis into an ego-remodelling exercise grounded in the specular/imaginary relation rather than the symbolic register of speech.

     The Oedipus complex is only superimposed on this primitive structuration, by giving it motifs - in the ornamental sense of the word.

208. #208

     Seminar XXII · R.S.I. · Jacques Lacan · p.165

     **Introduction** > **Seminar 10: Tuesday 15 April 1975**

     Theoretical move: Lacan argues that the Borromean knot provides the only adequate structural account of desire, the Symbolic, and the Name-of-the-Father: the Symbolic consists precisely in the hole it makes, the prohibition of incest is not historical but structural (identical with that hole), and the Name-of-the-Father is the Father-as-naming that knotted through that hole – a logic that admits an indefinite plurality of Names-of-the-Father, each resting on one hole that communicates consistency to all the others.

     I do not so much call the Oedipus complex, it is not so complex as all that. I call that the Name of the Father.

209. #209

     Seminar XXII · R.S.I. · Jacques Lacan · p.48

     **Introduction** > **Seminar 3: Tuesday 14 January 1975**

     Theoretical move: Lacan reframes the Borromean knot topology as the minimal structure of existence (ek-sistence), arguing that Freud's Oedipus complex functions as a fourth term (psychical reality) needed to knot the Symbolic, Imaginary, and Real because Freud lacked the three-ring Borromean solution; analysis itself operates by making the Real surmount the Symbolic at two crossing points, rendering the fourth term (Oedipus complex / Name-of-the-Father) superfluous.

     What he calls psychical reality has perfectly well a name, it is what he calls the Oedipus complex. Without the Oedipus complex, nothing holds together.

210. #210

     Seminar XXII · R.S.I. · Jacques Lacan · p.30

     **Introduction** > **Seminar 2: Tuesday 17 December 1974**

     Theoretical move: Lacan argues that the Borromean knot structures the three registers (R.S.I.) such that phallic enjoyment, ek-sistence, and the hole are each topologically grounded: phallic enjoyment is produced through the knotting of the Symbolic ring; the Real is made by jouissance that ek-sists; and the sexual non-relationship is inscribed in language rather than filled by it, with anxiety marking the limit of enjoyment of the other body.

     that if Oedipus forced something, it is altogether without knowing it, that…he only killed his father for want of having…taken the time to laïusser.

211. #211

     Seminar XXIII · The Sinthome · Jacques Lacan · p.17

     Seminar 1: Wednesday 18 November 1975

     Theoretical move: Lacan argues that the Borromean Knot must be understood as a tetradic (four-ring) structure in which the sinthome serves as the fourth element linking the otherwise separate Symbolic, Imaginary, and Real; the Oedipus complex is recast as a symptom/sinthome, and the father's name is itself a sinthome, with Joyce's art exemplifying how artifice can work upon and through the symptom via equivocation in the signifier.

     The Oedipus complex, as such, is a symptom. It is in as much as the name of the father is also the father of the name that everything is sustained.

212. #212

     Seminar XXIV · L'insu que sait de l'une-bévue s'aile à mourre · Jacques Lacan · p.104

     **Seminar 9: Wednesday 15 March 1977**

     Theoretical move: Lacan distinguishes sense (double-sens, meaning-effect rooted in the duplicity of the signifier) from meaning (a purely empty knotting of word to word), and uses torus topology to articulate the relations between Symbolic, Real, and Imaginary—arguing that anxiety is the symbolically real, the symptom is the only real thing that preserves sense, and that there is no sexual relationship except incestuous, with castration as the only truth.

     the Oedipus myth designates the following, that the only person that one wants to sleep with, is one's mother, and as regards the father, one kills him.

213. #213

     Seminar XXV · The Moment to Conclude · Jacques Lacan · p.8

     **Seminar I: Wednesday 15 November 1977**

     Theoretical move: Lacan opens his final seminar by positioning psychoanalysis as an irrefutable practice of equivocation (not a science), grounding this in the non-existence of the sexual relationship, the inadequation of the Symbolic to the Real, and the analyst's function as rhetor — then transitions to topological exploration of the Borromean knot and torus as structural models for the RSI (Real-Symbolic-Imaginary) articulation.

     Life is not tragic, it is comic and it is nevertheless rather curious that Freud should have found nothing better than to designate by the Oedipus complex, namely, by a tragedy, what is at stake in the affair.

214. #214

     Seminar XXV · The Moment to Conclude · Jacques Lacan · p.86

     **X**: What does systematising mean? [*Laughter]* > **Annexe to Session VIII** > **Seminar 10: Tuesday 11 April 1978**

     Theoretical move: Lacan reconfigures the topological grounding of psychoanalysis by moving from a simple Möbius strip to a doubled/tripled one that flattens into a threefold knot, arguing that the absence of the sexual relationship—screened by the incest prohibition and crystallised around the Oedipus myth—requires a material geometry of thread and fabric rather than a metaphorics of thought, because the passage from signifier to signified always involves a loss that mere 'free association' cannot overcome.

     thoughts are oriented, are crystallised on what Freud imprudently called the Oedipus complex.

215. #215

     Seminar III · The Psychoses · Jacques Lacan · p.211

     **XV** > **1**

     Theoretical move: Lacan argues that psychoanalytic practice must advance beyond cataloguing instinctual meanings to recognize the autonomous action of the signifier, proposing that psychosis is not merely a disturbance at the level of meaning but stems from a structural deficiency at the level of the signifier itself — what will become the concept of Foreclosure.

     the Oedipus complex has to have been lived through... insofar as the subject is at once himself and the other two partners. This is what is meant by the term identification that you are always using.

216. #216

     Seminar III · The Psychoses · Jacques Lacan · p.318

     **XXIII** > **XXIV** > **1**

     Theoretical move: The passage argues that psychosis is structurally precipitated when a primordial signifier—the Name-of-the-Father—is foreclosed (verworfen) and thus cannot be received from the field of the Other, reducing the subject to a purely imaginary, dual relation of mutual destruction; this is contrasted with the authentic symbolic invocation that addresses "all the signifiers" constituting the subject, including symptoms.

     this is perfectly coherent with our definition of the source of aggressiveness and its emergence when the triangular, oedipal relation finds itself to be short-circuited, when reduced to its dual simplification.

217. #217

     Seminar III · The Psychoses · Jacques Lacan · p.262

     **XX**

     Theoretical move: Lacan argues that psychosis is fundamentally structured by the subject's exteriority to the signifier — where the neurotic 'inhabits language,' the psychotic is 'inhabited by language' — and that the onset of psychosis is triggered at the moment of being called upon to 'speak out' one's own speech, a failing rooted in the prior foreclosure of the primordial signifier (Verwerfung).

     not to have undergone the trial of Oedipus, not to have seen its conflicts and its dead ends open before one, and not to have resolved it, leaves the subject with a certain defect

218. #218

     Seminar III · The Psychoses · Jacques Lacan · p.97

     **VI**

     Theoretical move: Lacan articulates the structural difference between neurosis and psychosis by mapping the three Freudian mechanisms (Verdichtung, Verdrängung, Verneinung) onto symbolization, repression, and reality, and then contrasts these with Verwerfung—the foreclosure of primitive symbolization—which, when the non-symbolized returns in the real, triggers not neurotic compromise but an imaginary chain reaction, illustrated through Schreber's delusion as the mirror stage run to its limit.

     If Freud insisted on the Oedipus complex to the extent of constructing a sociology of totems and taboos, it is obviously because for him the Law is there ab origine.

219. #219

     Seminar III · The Psychoses · Jacques Lacan · p.201

     **XIV** > **1**

     Theoretical move: The passage argues that the distinctiveness of the signifier — that it signifies nothing in itself — is the key to understanding both the structure of human subjectivity and the differential mechanism of neurosis versus psychosis: in neurosis the signifier remains enigmatic but operative, while in psychosis what has been foreclosed from the symbolic (Verwerfung) reappears in the real, with delusion marking the moment the initiative is attributed to the big Other as such.

     If the Oedipus complex isn't the introduction of the signifier then I ask to be shown any conception of it whatever.

220. #220

     Seminar III · The Psychoses · Jacques Lacan · p.161

     **X** > **XI** > **1**

     Theoretical move: Lacan argues that psychosis cannot be adequately explained at the level of the imaginary (projection, narcissism, ideal ego) because alienation is constitutive of the imaginary as such; what distinguishes psychosis is a breakdown at the level of the symbolic order, specifically through Verwerfung (foreclosure), which operates in the field of symbolic articulation that subtends the reality principle — a field Lacan grounds in the primordial symbolic nihilation of reality itself.

     contrary to what Freud says, that there is no repression properly so-called before the decline of the Oedipus complex, the Kleinian theory on the other hand entails the claim that repression exists right from the earliest preoedipal stages.

221. #221

     Seminar III · The Psychoses · Jacques Lacan · p.214

     **XV** > **1**

     Theoretical move: Lacan argues that psychosis is constituted not by conflict or defense in the neurotic sense, but by a foundational hole at the level of the signifier — specifically the foreclosure of the paternal signifier — which collapses the entire signifying chain and forces the subject into imaginary compensation, with decompensation occurring when imaginary crutches can no longer substitute for the absent symbolic function.

     A neurosis without Oedipus doesn't exist...We readily acknowledge that in psychosis something hasn't functioned, is essentially incomplete, in the Oedipus complex.

222. #222

     Seminar III · The Psychoses · Jacques Lacan · p.188

     **XII** > **XIII** > **The hysteric's question (II):** *What is a woman?*

     Theoretical move: Lacan argues that the dissymmetry of the Oedipus complex between the sexes is not anatomical but fundamentally symbolic: the absence of a signifier for the female sex forces the girl to take a detour through identification with the male (phallic) image, making the phallus as signifier — not as organ — the pivot of sexuation for both sexes; this symbolic lack is what structures neurosis and, specifically, the hysteric's question "What is a woman?"

     he never stopped insisting on the essential dissymmetry of Oedipus in the two sexes... the reason for the dissymmetry is located essentially at the symbolic level, that it's due to the signifier

223. #223

     Seminar III · The Psychoses · Jacques Lacan · p.348

     **XXV** > **INDE X**

     Theoretical move: This is the index section of Seminar III, a non-substantive reference apparatus listing key concepts, proper names, and page references for the seminar's theoretical content on psychosis, language, and related Lacanian concepts.

     Oedipus complex father in, 212 and imaginary relation, % and the law, 83 phallus in, 319-20 and quilting point, 268 and sexualization, 172, 175-77 and signifier, 189-90

224. #224

     Seminar III · The Psychoses · Jacques Lacan · p.352

     **XXV** > **INDE X**

     Theoretical move: This is an index from Seminar III, non-substantive in itself, but it maps the conceptual architecture of the seminar by clustering key Lacanian terms (Verwerfung/foreclosure, signifier, unconscious, symbolic, subject, Verneinung, etc.) with their page references, making visible the theoretical relations Lacan constructs across the seminar.

     sexuality … and Oedipus complex, 170 … symbolic … in Oedipus complex, 96, 212 … superego in the Oedipus complex, 190

225. #225

     Seminar III · The Psychoses · Jacques Lacan · p.281

     **XXI** > **1** > **4**

     Theoretical move: The passage argues that the quilting point (point de capiton) between signifier and signified is the minimal structural condition for normality, and that psychosis is characterised precisely by its absence or failure — a thesis developed through the Oedipus complex as the paradigmatic quilting point and through Schreber's case as exemplary psychotic disintegration of signifier/signified unity.

     Why does this minimal schema of human experience which Freud gave us in the Oedipus complex retain its irreducible and yet enigmatic value for us?

226. #226

     Seminar III · The Psychoses · Jacques Lacan · p.191

     **XII** > **XIII** > **The hysteric's question (II):** *What is a woman?*

     Theoretical move: Lacan argues that hysteria (in both men and women) revolves around the question of procreation—a question generated by the fact that the Symbolic cannot account for individual existence, birth, or death—and grounds this in a reading of Freud's early letters showing that repression originates in the failure of signifying inscriptions to carry over across developmental stages.

     there is the same dissymmetry as in the Oedipus complex - hysterics, whether men or women, ask themselves the same question. The question of the male hysteric also concerns the feminine position.

227. #227

     Seminar III · The Psychoses · Jacques Lacan · p.332

     **XXV** > **1**

     Theoretical move: The passage argues that the father's function in the Oedipus complex is irreducibly symbolic—not imaginary—because the phallus operates as a signifier rather than an imaginary element; and that the signifier as such (illustrated through the example of naming/the rainbow) introduces an ordering structure that cannot be derived from imaginary or naturalistic dynamics, with this distinction being decisive for differentiating neurosis from psychosis.

     if we try to situate on a schema what it is that makes the Freudian conception of the Oedipus complex cohere, it is not a question of a father-mother-child triangle, but of a triangle (father)-phallus-mother-child.

228. #228

     Seminar III · The Psychoses · Jacques Lacan · p.183

     **XII** > **The hysteric's question** > **2**

     Theoretical move: Through a case of traumatic hysteria (Eisler's 1921 analysis), Lacan argues that hysterical symptoms are not reducible to imaginary or libidinal contents (anal, homosexual) but are formulations of a fundamentally symbolic question—"Am I a man or a woman? Am I capable of procreating?"—thereby grounding neurosis in the subject's failed symbolic identification with a sexed position, and linking this to Dora's question to establish a structural dissymmetry in the Oedipus complex between the sexes.

     The subject finds his place in a preformed symbolic apparatus that institutes the law in sexuality. And this law no longer allows the subject to realize his sexuality except on the symbolic plane. This is what the Oedipus complex means.

229. #229

     Seminar III · The Psychoses · Jacques Lacan · p.109

     **VII** > **1**

     Theoretical move: The passage argues that the purely imaginary relation — illustrated via Schreber's psychosis — is structurally doomed to collapse (collision/fragmentation) unless stabilized by the symbolic order, specifically the Name of the Father; Schreber's delusion is then read as a clinical demonstration of what happens when that symbolic anchoring fails, leaving the subject exposed to an unchecked imaginary invasion legible through the disintegration of identity, voice phenomena, and the decomposition of language itself.

     The Oedipus complex means that the imaginary, in itself an incestuous and conflictual relation, is doomed to conflict and ruin.

230. #230

     Seminar III · The Psychoses · Jacques Lacan · p.255

     **XVIII** > **An address: Freud in the century** > **1**

     Theoretical move: Lacan identifies the central question animating all of Freud's work as how the symbolic order — the system of signifiers constituting law, truth, and justice — seizes an animal who has no natural need for it, producing neurotic suffering and guilt; from this he derives the thesis that psychoanalysis must be understood as the science of language inhabited by the subject, fundamentally anti-humanist and anti-egological.

     From the discovery of the Oedipus complex to Moses and Monotheism, via the extraordinary paradox from the scientific point of view of Totem and Taboo, Freud only ever asked himself, personally, one question

231. #231

     Seminar III · The Psychoses · Jacques Lacan · p.225

     **XVI** > *Reading of the* Memoirs, *46-47*

     Theoretical move: Lacan argues that the paternal function operates across three registers—symbolic, imaginary, and real—and that Schreber's psychosis is distinguished by the emergence of the father's *real* generative function in imaginary form (the "little men" as spermatozoa), representing a regressive retreat through all three registers rather than normal symbolic integration via imaginary conflict.

     Normally, the conquest of the Oedipal realization, the integration and introjection of the Oedipal image, is carried out - Freud says this unambiguously - by way of an aggressive relationship.

232. #232

     Seminar III · The Psychoses · Jacques Lacan · p.345

     **XXV** > **INDE X**

     Theoretical move: This passage is a non-substantive index for Seminar III (The Psychoses), listing key terms, proper names, and their page references across the seminar volume.

     in Oedipus complex, 96, 175-76, 204, 315-16, 319 ... and homosexuality, 196-97 ... and law, 83

233. #233

     Seminar III · The Psychoses · Jacques Lacan · p.326

     **XXV** > **1**

     Theoretical move: Lacan defends Freud's account of Schreber's psychosis—centered on castration, the Phallus, and the paternal function—against Macalpine's pre-oedipal/imaginary fantasy alternative, arguing that only a framework grounded in speech and the function of the father can account for the "verbal auditivation" and structural features that distinguish psychosis from neurosis.

     The subject is conceived as born into the sole child-mother relation, prior to any constitution of a triangular situation.

234. #234

     Seminar IV · The Object Relation · Jacques Lacan · p.394

     XVIII CIRCUITS > 'ME DONNERA SANS FEMME UNE PROGÉNITURE'

     Theoretical move: The phobic object (the horse in little Hans's case) functions as a metaphorical substitute signifier for the missing paternal function, transforming free-floating anxiety into a localized, manageable fear that anchors the subject's symbolic order; Lacan traces the dialectical transformation of the phobia through a series of algebraic formulas, showing how the analysis works by allowing the signifier to evolve through its own structural laws rather than by direct suasive intervention.

     He persists in replaying the drama of the phallic hide-and-seek with his mother — Does she have it? Doesn't she have it? — clearly showing that what is at issue here is a symbol.

235. #235

     Seminar IV · The Object Relation · Jacques Lacan · p.72

     Jacques Lacan The Object Relation > THE SIGNIFIER AND THE HOLY SPIRIT > THE DIALECTIC OF FRUSTRATION

     Theoretical move: The father's symbolic function intervenes to maintain a triadic distance between mother, child, and phallus, preventing the child from having to identify herself as the imaginary phallus—a failure of this distance opens the path toward fetishistic object-formation in pre-Oedipal relations.

     the three terms of the mother-child-phallus relationship

236. #236

     Seminar IV · The Object Relation · Jacques Lacan · p.189

     THE FETISH OBJECT > THE PHALLUS AND THE UNFULFILLED MOTHER

     Theoretical move: The passage argues that perversion in general, and fetishism in particular, is structurally grounded in the child's pre-Oedipal attempt to trick the unfulfillable desire of the mother by turning himself into a deceptive object—thereby constituting the intersubjective relation and the ego's stability—while also marking the danger of regression to an oral-devouring figure (Medusa) that underlies both phobia and perversion.

     the crucial stage stands just before the Oedipus complex. It stands between the first relationship that was my point of departure today…namely the primary relationship of frustration, and the Oedipus complex.

237. #237

     Seminar IV · The Object Relation · Jacques Lacan · p.378

     XVIII CIRCUITS > P(M) (M')

     Theoretical move: Lacan concludes his analysis of Little Hans by arguing that Hans's resolution of the phobia follows an atypical Oedipal path—owing to the father's shortcoming—that installs an imaginary paternity and a narcissistically structured object relation, formalised topologically as p(M)(M')~(α/φ)Π, and closing with a parallel to Freud's Leonardo study to underscore the structural necessity of a fourth (animal/residual) term beyond the trinity.

     the path he will have taken through the Oedipus complex in order to arrive at this is an atypical path, linked to the father's shortcoming.

238. #238

     Seminar IV · The Object Relation · Jacques Lacan · p.87

     Jacques Lacan The Object Relation > THE SIGNIFIER AND THE HOLY SPIRIT > ON ANALYSIS AS BUNDLING AND THE CONSEQUENCES THEREOF

     Theoretical move: By analysing a clinical case (Lebovici) where misidentification of the phobic object as "phallic mother" and countertransferential interventions drive the subject from phobia into perversion and ultimately passage à l'acte, Lacan argues that conceiving the analyst as a real object (the "bundling" model) distorts the analytic relation and produces pathological rather than therapeutic effects.

     the supposed husband of the mother, the husband who would reintroduce the Oedipus complex, intervenes in a way that has every character of provocation

239. #239

     Seminar IV · The Object Relation · Jacques Lacan · p.272

     HOW MYTH IS ANALYSED

     Theoretical move: By reading Little Hans's case through Lévi-Strauss's structural method for myth analysis, Lacan argues that the signifying elements of Hans's fantasies cannot be fixed to univocal meanings but function as transforming bundles whose traversal moves from the eruption of the real penis to its symbolic accommodation, with the imaginary father (occupied by Freud himself) remaining distinct from both the real and symbolic father—and this structural incompleteness explains both the cure and its limits.

     In the end, little Hans's Oedipus complex perhaps doesn't lead to a solution that would be completely satisfactory.

240. #240

     Seminar IV · The Object Relation · Jacques Lacan · p.117

     Jacques Lacan The Object Relation > THE PERVERSE WAYS OF DESIRE > A CHILD IS BEING BEATEN AND THE YOUNG HOMOSEXUAL WOMAN

     Theoretical move: Lacan analyses the three stages of the beating fantasy to argue that perverse fantasy represents a radical desubjectivation in which signifiers are preserved in "pure state" - stripped of intersubjective signification - and that this structure (like the fetish as screen-memory) reveals the valorisation of the imaginary image as a frozen residue of unconscious speech articulated at the level of the big Other; perversion is therefore not a pre-Oedipal relic but is fully constituted through and by the Oedipus complex.

     perverse structuration, however primal we might suppose it to be... can be articulated only as a means, a linchpin, an element of something that ultimately can be conceived of... solely in, by and through the process, the organisation and the articulation of the Oedipus complex.

241. #241

     Seminar IV · The Object Relation · Jacques Lacan · p.141

     Jacques Lacan The Object Relation > DORA AND THE YOUNG HOMOSEXUAL WOMAN

     Theoretical move: Lacan distinguishes the structures of neurosis and perversion by mapping Dora's hysteria as a perpetual metaphorical self-positioning under shifting signifiers (Frau K. as her metaphor), while the young homosexual woman's perversion operates metonymically—pointing along the signifying chain to what lies beyond, namely the refused paternal phallus—and uses Lévi-Strauss's exchange theory to ground why woman is structurally reduced to object within the Law of symbolic exchange.

     this relationship is fundamental whenever a child enters the Oedipus complex, namely the crushing superiority of the adult rival.

242. #242

     Seminar IV · The Object Relation · Jacques Lacan · p.59

     Jacques Lacan The Object Relation > THE SIGNIFIER AND THE HOLY SPIRIT > THE DIALECTIC OF FRUSTRATION

     Theoretical move: Lacan introduces a tripartite schema (castration/frustration/privation) to critique the "harmonic" object-relations conception of frustration dominant in post-Freudian analysis, arguing that frustration must be understood through the asymmetric interplay of symbolic, imaginary, and real registers rather than as a quantitative deficit in a natural complementarity between infant and mother.

     Freud yoked castration to the central position he gave to the Oedipus complex as the essential articulation of any development in sexuality. The Oedipus complex already bears within it, and fundamentally so, the notion of Law that is absolutely ineradicable.

243. #243

     Seminar IV · The Object Relation · Jacques Lacan · p.388

     XVIII CIRCUITS > 'ME DONNERA SANS FEMME UNE PROGÉNITURE'

     Theoretical move: Lacan recapitulates his trajectory from intersubjective schema (subject/Other/little other) toward discourse and object-as-signifier, then formalises the Oedipus complex and castration complex as interlocking symbolic structures, arguing that the Name-of-the-Father introduces a radical symbolic dimension into the child-mother relation, and that the phobic object functions as a metaphor standing in for this symbolic gap.

     the whole analytic construction is built on the consistency of the Oedipus complex, which can be schematised as follows — (P)M~

244. #244

     Seminar IV · The Object Relation · Jacques Lacan · p.368

     XVIII CIRCUITS > AN ESSAY IN RUBBER¬ SHEET LOGIC

     Theoretical move: By using the anecdote of a woman artificially inseminated by her dead husband's preserved semen, Lacan sharpens the distinction between the real father and the symbolic father, arguing that paternity is fundamentally a function of speech and the Symbolic Order rather than of biological fecundity — a theoretical move that both grounds the Oedipus complex in the paternal metaphor and exposes the irreducible gap in sexual relations.

     it really would be very interesting to ask oneself what becomes of the Oedipus complex in such a case.

245. #245

     Seminar IV · The Object Relation · Jacques Lacan · p.209

     ON THE OEDIPUS COMPLEX > ON THE CASTRATION COMPLEX

     Theoretical move: Lacan critiques Jones's concept of aphanisis as an inadequate psychologisation of the castration complex, and reconstructs castration by strictly differentiating privation (a real hole covered by symbolic notation), frustration, and castration (an operation on an imaginary object), grounding each in its proper register (real/symbolic/imaginary) and locating the necessity of castration in the subject's inscription into the symbolic chain.

     Castration runs throughout Freud's writings, as does the Oedipus complex, yet they are treated differently.

246. #246

     Seminar IV · The Object Relation · Jacques Lacan · p.338

     XVIII CIRCUITS > TRANSFORMATIONS > ^I (o P°)

     Theoretical move: Lacan argues that in the Little Hans case, the phobic signifier (the horse) operates as a transformation mechanism: the father's symbolic intervention partially unloads anxiety by introducing a castration-threat function the real father cannot sustain, forcing Hans to convert anxiety about real movement into a symbolic schema of substitution (detachable elements), a process crystallized around the veil/drawers episode which rules out fetishism and inaugurates the plane of instrumental signification.

     a veritable Oedipus complex could have taken form, the kind of Oedipus complex that helps you to untie from your mother's apron strings.

247. #247

     Seminar IV · The Object Relation · Jacques Lacan · p.355

     XVIII CIRCUITS > THE MOTHER'S DRAWERS AND THE FATHER'S SHORTCOMING

     Theoretical move: Lacan reads the case of Little Hans to show that the phobia's double signifiers (bite/fall) are not expressions of instinct or ambivalence in the classical sense, but purely signifying elements whose combinatory logic drives the mythical evolution through which Hans negotiates the father's shortcoming and the mother's desire for the phallus, culminating in a re-articulation of the structural roles in the Oedipus complex.

     These things need to be repeated. If we don't repeat them, we lose track of them. This is why we are going once again to spell out the Oedipus complex.

248. #248

     Seminar IV · The Object Relation · Jacques Lacan · p.329

     XVIII CIRCUITS > TRANSFORMATIONS > Of Children bound in Bundles

     Theoretical move: Lacan reads the Little Hans case as structured around the imaginary phallus of the mother, arguing that the horse phobia functions as a crystallising signifier that organises Hans's libidinal development, while the successive fantasies punctuate transformations in the signifying configuration—and that Hans's ultimate heterosexuality is won at the cost of a narcissistic, fetishistic relation to women as imaginary objects.

     throughout the period when little Hans lives out his Oedipus complex there is nothing in the observation to suggest that the results should be deemed fully satisfying.

249. #249

     Seminar IV · The Object Relation · Jacques Lacan · p.200

     ON THE OEDIPUS COMPLEX

     Theoretical move: Lacan argues that the Oedipus complex cannot be resolved on the imaginary plane alone (where it produces only anxiety and symptom), but requires the introduction of a real element into the symbolic order — the paternal figure who "truly has" the phallus — such that castration becomes the necessary condition for the male subject's accession to the virile position and the inscription of the Law; yet the symbolic father as such can never be fully incarnated by any real individual.

     it is in the nature of the Oedipus complex to resolve itself. When Freud speaks about it, he tells us that surely what we can appreciate concerning the pushing into the background of the hostility against the father is something that we can legitimately link to a repression.

250. #250

     Seminar IV · The Object Relation · Jacques Lacan · p.204

     ON THE OEDIPUS COMPLEX

     Theoretical move: The symbolic father is constitutively unthinkable and absent—only ever retroactively posited through myth (Totem and Taboo) as the dead father—while it is the real father who momentarily embodies the paternal function; the Oedipus complex concludes by instituting the Law as repressed in the unconscious, crystallising as the superego, and this structure ensures that love is always marked by castration and a fundamental duplicity rather than any harmonious object-relation.

     The end of the Oedipus complex is correlative with the establishing of the Law as repressed, but permanent, in the unconscious.

251. #251

     Seminar IV · The Object Relation · Jacques Lacan · p.408

     FAREWELL > FROM HANS-THE-FETISH TO LEONARDO-IN-THE-MIRROR

     Theoretical move: Lacan argues that little Hans's case resolves not through a properly symbolised castration complex and superego formation, but through identification with the maternal phallus as Ego Ideal — a structurally atypical Oedipal outcome that positions Hans as a fetish-like object, leaving him on the margins of full phallic symbolisation and masculinity.

     In a case like this, where the subject has been introduced into an atypical Oedipal relationship, the maternal ideal is very precisely what offers a certain type of way out.

252. #252

     Seminar IV · The Object Relation · Jacques Lacan · p.221

     ON THE OEDIPUS COMPLEX > ON THE CASTRATION COMPLEX

     Theoretical move: The passage argues that the castration complex emerges as the necessary structural resolution to an impasse created when the child's real drive (the stirring of the real penis) disrupts the imaginary phallic luring game with the mother; the symbolic father's intervention re-orders what was an unresolvable imaginary deadlock, while the phobia (Little Hans) functions as a substitute signifier for the absent paternal term.

     We are going to see, concretely, just how necessary this term of the symbolic father is.

253. #253

     Seminar IV · The Object Relation · Jacques Lacan · p.225

     ON THE OEDIPUS COMPLEX > ON THE CASTRATION COMPLEX

     Theoretical move: The resolution of Little Hans's phobia is shown to hinge on the triadic intervention of the real father (backed by the symbolic father, Freud), which allows castration to be fully articulated symbolically — the imaginary reorganisation being the necessary detour through which a new symbolic world is constructed, with castration marking both the end of the phobia and what the phobia stood in for.

     Next time we will take up this dialectic of child and mother, and we shall set about isolating the value, the true signification, of the castration complex.

254. #254

     Seminar IV · The Object Relation · Jacques Lacan · p.35

     Jacques Lacan The Object Relation > THEORISING THE LACK OF OBJECT > <span id="page-22-0"></span>THE THREE FORMS OF THE LACK OF OBJECT

     Theoretical move: Lacan introduces a tripartite typology of the lack of object — frustration (imaginary detriment, real object), privation (real hole, symbolic object), and castration (symbolic indebtedness, imaginary object) — arguing that each form must be distinguished by its modal register rather than collapsed into a single principle, and that this matrix is essential to understanding the different developments of sexuality in men and women.

     Freud introduced castration in a way that coordinated it fully with the notion of primordial Law, of the fundamental Law that there is in the incest prohibition and in the structure of the Oedipus complex.

255. #255

     Seminar IV · The Object Relation · Jacques Lacan · p.71

     Jacques Lacan The Object Relation > THE SIGNIFIER AND THE HOLY SPIRIT > THE DIALECTIC OF FRUSTRATION

     Theoretical move: Lacan argues that the child's phobia is not triggered by the discovery of anatomical difference (aphallicism) but by the moment the mother appears as lacking the phallus—that is, as a desiring, castrated subject—thereby demonstrating that what structures the child's entry into the symbolic is the mother's own relation to lack, not the child's imaginary all-powerfulness or ego-reality adjustments.

     thanks to the observers, we find out that the Oedipus complex comes not from the aphallicism, from the second break in the alternating of the mother's coming-and-coming-back as such, but that it also required that the mother should appear as someone who could lack.

256. #256

     Seminar IV · The Object Relation · Jacques Lacan · p.215

     ON THE OEDIPUS COMPLEX > ON THE CASTRATION COMPLEX

     Theoretical move: Lacan distinguishes the imaginary, real, and symbolic registers of the father to argue that it is specifically the real father—not the imaginary one—who bears the decisive function in the castration complex, and that the child's fundamental position in relation to the mother is structured by the phallus as the object of maternal desire, establishing the ground from which the Oedipal drama must be understood.

     the necessity behind the signification of the castration complex, by now taking up the case of little Hans.

257. #257

     Seminar IV · The Object Relation · Jacques Lacan · p.78

     Jacques Lacan The Object Relation > THE SIGNIFIER AND THE HOLY SPIRIT > ON ANALYSIS AS BUNDLING AND THE CONSEQUENCES THEREOF

     Theoretical move: Lacan critiques the object-relations school (Marty, Fain, Bouvet) for reducing the analytic situation to a real dyadic relationship aimed at collapsing imaginary distance, thereby foreclosing the symbolic dimension of speech and the Other — and shows that this technical orientation produces paradoxical perverse reactions, particularly in obsessional cases. Against this, he reaffirms that the symbolic (S-A) and imaginary (a-a') axes must be held in their mutual, crossing functioning, with the paternal function and Oedipus complex as the fourth term that re-situates the preoedipal imaginary triad.

     the quartet that is constituted by the paternal function entering the fray… This happens when he recognises… not only that he is not his mother's sole object, but also that his mother's point of interest is the phallus

258. #258

     Seminar IV · The Object Relation · Jacques Lacan · p.95

     Jacques Lacan The Object Relation > THE PERVERSE WAYS OF DESIRE > THE PRIMACY OF THE PHALLUS AND THE YOUNG HOMOSEXUAL WOMAN

     Theoretical move: Lacan argues that the Freudian primacy of the phallus cannot be grounded in real anatomical experience but must be understood symbolically: the phallus functions as a signifier whose retroactive operation structures castration and privation, and analytic interpretations that treat frustration as an imaginary object-substitute (child-for-phallus) risk short-circuiting the symbolic structuration proper to the Oedipus complex.

     when she enters the Oedipus complex she starts to desire a child from the father as a substitute for the missing phallus.

259. #259

     Seminar IV · The Object Relation · Jacques Lacan · p.193

     ON THE OEDIPUS COMPLEX

     Theoretical move: Lacan uses the Freudian equation Penis=Child as the pivot for a structural account of how the phallus slides from the imaginary to the real differently for boys and girls, arguing that the girl's entry into the Oedipus complex is paradoxically simpler because her path via lack leads directly to the father as real bearer of the phallus/child, while the boy faces the deeper difficulty of acceding to the symbolic father function.

     What is at issue at the end of the preoedipal phase, on the cusp of the Oedipus complex? The child has to take the phallus on board as a signifier, and in a way that turns it into the instrument of the symbolic order of exchange that presides over the constitution of lineages.

260. #260

     Seminar IV · The Object Relation · Jacques Lacan · p.63

     Jacques Lacan The Object Relation > THE SIGNIFIER AND THE HOLY SPIRIT > THE DIALECTIC OF FRUSTRATION

     Theoretical move: Lacan argues that frustration must be re-theorized through a structural distinction between the real object and the symbolic agent (the mother), showing how the presence-absence opposition introduced by the fort-da game grounds the virtual origin of the symbolic order, and how the mother's failure to respond converts her from symbolic agent into a real power, causing a reversal whereby the object becomes symbolic (a gift-token) rather than merely real.

     is able to read retroactively in his past nothing less than the Oedipal structure? There is some reason behind this.

261. #261

     Seminar IV · The Object Relation · Jacques Lacan · p.281

     HOW MYTH IS ANALYSED > THE SIGNIFIER AND DER WITZ

     Theoretical move: Lacan establishes a "golden rule" for analytic reading: signifier-elements must first be defined by their articulation with other signifiers, never reduced to a univocal signified. This principle, illustrated through the polysemic horse in the Little Hans case, is grounded in the structural study of myth (Lévi-Strauss) and simultaneously critiques object-relations theory as trapped in the contradictions of the Imaginary.

     this passage is in effect what I have been teaching, but of course such a declaration about the horse would be utterly incomplete and insufficient.

262. #262

     Seminar IV · The Object Relation · Jacques Lacan · p.375

     XVIII CIRCUITS > AN ESSAY IN RUBBER¬ SHEET LOGIC

     Theoretical move: Lacan reads the conclusion of the Little Hans case as an atypical resolution of the Oedipus complex: the phobic object functions as an "almost arbitrary" signal that delimits the symbolic/real interface, while Hans's final fantasy reveals that the paternal function has not been properly integrated but only displaced along a lineage — a solution that is liveable but not paradigmatic.

     Is it fully successful from the standpoint of Oedipal integration? … we can already see in what way it is and in what way it isn't

263. #263

     Seminar IV · The Object Relation · Jacques Lacan · p.18

     Jacques Lacan The Object Relation > THEORISING THE LACK OF OBJECT > <span id="page-7-0"></span>INTRODUCTION

     Theoretical move: Lacan contrasts his own structural account of the subject—grounded in the tension between pleasure principle and reality principle, the mirror stage, and the primacy of the unconscious—with the object-relations and ego-psychology tradition (traced through Abraham, 1924) that reduces analytic experience to ego-adaptation, subject-object reciprocity, and the ideal of a "genital" normalisation, arguing that this reduction is fundamentally foreign to Freud's point of departure.

     it may well be that, as in all neuroses, normal development seems to be halted by the subject's finding it impossible to achieve a resolution of the last structural conflict of the infantile phase

264. #264

     Seminar IV · The Object Relation · Jacques Lacan · p.154

     THE FETISH OBJECT > THE FUNCTION OF THE VEIL

     Theoretical move: Lacan argues that the fetish is constituted not through metaphor but through metonymy: it is the point in the symbolic-historical chain where the subject's history is arrested, functioning as a screen-memory that marks the onset of repression and veils the beyond-zone where the phallus-as-presence-absence should appear, while the subject's erotic life oscillates between imaginary identifications due to insufficient symbolization of the ternary (Oedipal) relationship.

     The fundamental relationship between the real child, the symbolic mother and her phallus... the child himself enters this relationship with the symbolic object in so far as the phallus is its main currency.

265. #265

     Seminar IV · The Object Relation · Jacques Lacan · p.79

     Jacques Lacan The Object Relation > THE SIGNIFIER AND THE HOLY SPIRIT > ON ANALYSIS AS BUNDLING AND THE CONSEQUENCES THEREOF

     Theoretical move: The passage argues that the normal Oedipal resolution installs the subject symbolically as bearer of the phallus through a paternal pact, and that when this symbolic mediation fails, imaginary solutions (fetishism, perversion) emerge as substitute modes of binding the three imaginary objects — with fetishism paradigmatically analysed as an oscillating specular identification between mother and phallus that can never achieve symbolic stabilisation.

     It is within a constitution on the symbolic plane, on the plane of a sort of pact of entitlement to the phallus, that this virile identification is established, which lies at the base of a normative Oedipal relationship.

266. #266

     Seminar IV · The Object Relation · Jacques Lacan · p.260

     WHAT MYTH IS FOR

     Theoretical move: The passage traces Hans's progressive symbolisation of the phallus—through metonymy, the imaginary-to-symbolic passage, and the introduction of the "screw thread" as a mythical logical instrument—arguing that the resolution of the Oedipus complex requires the child to construct a myth that integrates the phallus into symbolic circulation as a detachable, mediating element.

     It is from this moment forth that we find ourselves on the slope upon which the child will find his first respite in this frantic search for conciliatory myths... which will lead us right to the final term of the solution that he will find, the approximate solution of the Oedipus complex.

267. #267

     Seminar IV · The Object Relation · Jacques Lacan · p.324

     XVIII CIRCUITS > PERMUTATIONS

     Theoretical move: Lacan reads Hans's series of fantasies as a structured permutation of signifying elements—hole, bathtub, behind, pincers—demonstrating that the signifier does not represent signification but rather fills the gap left by lost signification, while the castration complex is recast as a symbolic operation (removal and impossible return of the penis) whose incomplete execution in Hans's case may nonetheless suffice as a rite of passage.

     Here we are precisely at the level of the inverted Oedipus complex, and from a certain perspective, that of the signifier, we can see just how far it is necessary, how it is literally a phase of the positive Oedipus complex.

268. #268

     Seminar IV · The Object Relation · Jacques Lacan · p.136

     Jacques Lacan The Object Relation > DORA AND THE YOUNG HOMOSEXUAL WOMAN

     Theoretical move: Lacan re-reads the Dora case to argue that hysteria's structural ambiguity is resolved only by positing that the phallus must be raised to the level of the symbolic gift — what is loved and sought is precisely what the father lacks and cannot give — thereby grounding the female subject's entry into the symbolic order in the gift of the phallus rather than in real need.

     Dora is a hysteric, that is to say, someone who reached the level of the Oedipal crisis and who was both able and unable to pass through it.

269. #269

     Seminar IV · The Object Relation · Jacques Lacan · p.252

     WHAT MYTH IS FOR

     Theoretical move: By aligning Lévi-Straussian structural mythology (mythemes, formal decomposition) with Little Hans's "playful mythical production," Lacan argues that the child's fantasy constructions are governed by the same structural necessity as collective myths, and that both are ultimately organised around the signifier's power—particularly as it bears on the castration complex and the Oedipus complex as the central "peg" through which that power operates.

     the castration complex the major peg through which passes both the establishment and the resolution of the constellation, the ascendant and descendent phases of the Oedipus complex.

270. #270

     Seminar IV · The Object Relation · Jacques Lacan · p.51

     Jacques Lacan The Object Relation > THE SIGNIFIER AND THE HOLY SPIRIT

     Theoretical move: Lacan argues that object relations must be structured around the lack of the object, articulated across three distinct registers — castration (symbolic), frustration (imaginary), and privation (real) — and that the re-found object is constitutively marked by a fundamental discordance introduced through diphasic development, against ego-psychological conceptions of the self-sufficient subject who generates his own world.

     the term preoedipal was introduced in connection with female sexuality, ten years later. In 1920, however, what is at issue is the pregenital relation, which is situated in the emergence of experiences that are preparatory to the Oedipal experience

271. #271

     Seminar IV · The Object Relation · Jacques Lacan · p.132

     Jacques Lacan The Object Relation > DORA AND THE YOUNG HOMOSEXUAL WOMAN

     Theoretical move: By distinguishing symbolic insistence (Wiederholungszwang) from imaginary deception in the transference, Lacan argues that the young homosexual woman's "ruse dreams" are in fact the return of an unconscious symbolic message ("You will bear my child") from the Oedipus complex—and that Freud's error was failing to locate transference at the level of symbolic articulation rather than preconscious intentionality; this is then set against the Dora case as its structural mirror (perversion as negative of neurosis).

     Upon entering the Oedipus complex, or so long as the Oedipus complex has not been resolved, this is the promise on which the girl's entry into the Oedipus complex is grounded.

272. #272

     Seminar IV · The Object Relation · Jacques Lacan · p.313

     XVIII CIRCUITS > PERMUTATIONS

     Theoretical move: Lacan uses the Little Hans case to argue that the Oedipus complex requires a tripling of the paternal function—real father, symbolic father (Freud as supra-father), and the Name-of-the-Father—wherein the child's phobia emerges from the mother's constitutive privation and is resolved through symbolic identification with the father, not mere genital maturation; simultaneously, Lacan critiques the psychoanalytic emphasis on 'frustration' as missing the deeper logic of the object as something that must be re-found through symbolic distancing.

     For Freud, what is at issue is none other than the Oedipus complex, the drama of which brings of its own account a new dimension that is necessary to the constitution of a replete human world and to the constitution of the object.

273. #273

     Seminar IV · The Object Relation · Jacques Lacan · p.383

     XVIII CIRCUITS > 'ME DONNERA SANS FEMME UNE PROGÉNITURE'

     Theoretical move: Lacan formalises the Little Hans case by arguing that neurosis is a closed question articulated at the level of the subject's existence through the symbolic dimension, and that transference is the structural mechanism by which the analyst—as the locus of the big Other—progressively decrypts the organised discourse of neurosis through dialogue, with the paternal function necessarily doubled into a real father and a higher symbolic/witnessing father (Freud).

     the function of speech in the genesis of a certain normative crisis that we call the Oedipus complex

274. #274

     Seminar IV · The Object Relation · Jacques Lacan · p.334

     XVIII CIRCUITS > TRANSFORMATIONS > Of Children bound in Bundles

     Theoretical move: Lacan argues that the reorganisation of the real into a new symbolic configuration necessarily passes through an imaginary regression, using Little Hans's case to show that anxiety is not fear of an object but confrontation with the absence of an object, and that the Oedipus myth functions as an originary truth-creating myth rather than a direct therapeutic tool.

     the Oedipus complex that the real cannot be reorganised into the new symbolic configuration unless one pays the price of a reactivation of all the most imaginary elements

275. #275

     Seminar IV · The Object Relation · Jacques Lacan · p.109

     Jacques Lacan The Object Relation > THE PERVERSE WAYS OF DESIRE > A CHILD IS BEING BEATEN AND THE YOUNG HOMOSEXUAL WOMAN

     Theoretical move: By closely reading Freud's "A Child is Being Beaten" through a structural lens, Lacan argues that perversion cannot be reduced to either a fixated partial drive or the eroticisation of defences, but must be understood via the multi-level subjective structure revealed in the three-stage transformation of fantasy — a structure that is fundamentally intersubjective and retroactively organised through symbolisation.

     This warrants at least the posing of a question… the Oedipus complex is complete, articulated and ready to spring into action.

276. #276

     Seminar IV · The Object Relation · Jacques Lacan · p.232

     ON THE OEDIPUS COMPLEX > THE SIGNIFIER IN THE REAL

     Theoretical move: Lacan argues that the Symbolic order — demonstrated through the internal lawfulness of a combinatorial letter-sequence and the lion/counting anecdote — introduces an originary dimension into the Real that is irreducible to experience, and then deploys this argument to read the pre-phobic structure of little Hans's imaginary phallus as the condition of possibility for the eruption of castration anxiety.

     Were it not so difficult to manage to articulate the number 3, then this gap between the preoedipal and the Oedipal wouldn't be there.

277. #277

     Seminar IV · The Object Relation · Jacques Lacan · p.372

     XVIII CIRCUITS > AN ESSAY IN RUBBER¬ SHEET LOGIC

     Theoretical move: Lacan formalises the paternal metaphor through the Hugo poem on Boaz and Ruth, showing that the father's function is constitutively metaphorical (substitution + castration complex), and applies this formula to the case of Little Hans to explain how the horse-phobia acts as a substitute metaphorical mediator when the paternal metaphor is absent, while also distinguishing phobic and fetishistic objects as "milestones" of desire in the real that are nonetheless only accessible through signifying formalisation.

     here in the Oedipus complex we have something in the place of x, where the child stands, with all his problems in relation to the mother, M.

278. #278

     Seminar IV · The Object Relation · Jacques Lacan · p.241

     ON THE OEDIPUS COMPLEX > THE SIGNIFIER IN THE REAL

     Theoretical move: Lacan argues that phobia should not be reduced to fear or understood as a primitive element of ego-construction; rather, phobia is a structural response to anxiety, erecting a symbolic threshold (Vorbau/Schutzbau) that introduces an interior/exterior articulation into the child's world precisely where anxiety—as objectless—had reigned.

     ON THE OEDIPUS COMPLEX > THE SIGNIFIER IN THE REAL

279. #279

     Seminar IV · The Object Relation · Jacques Lacan · p.256

     WHAT MYTH IS FOR

     Theoretical move: The passage argues that Hans's phobia arises at the precise moment when the child is required to make the transition from treating the phallus as an imaginary element in the mother's desire to recognising its symbolic value within the signifying system — a passage that is structurally insurmountable without the paternal intervention that introduces a minimum ternary (or quaternary) organisation of the symbolic order.

     It's certainly not three, because the Oedipus complex gives us three terms, yet certainly implies a fourth when it tells us that the child has to come through the complex. This means that there has to be someone who intervenes in this business, and this is the father.

280. #280

     Seminar IV · The Object Relation · Jacques Lacan · p.401

     XVIII CIRCUITS > 'ME DONNERA SANS FEMME UNE PROGÉNITURE'

     Theoretical move: By tracing Little Hans's movement through signifying permutations toward an imaginary resolution, Lacan argues that Hans's phobia dissolves not through genuine traversal of the castration complex but through a narcissistic-imaginary fixation, leaving the subject alienated from himself—he has not "forgotten" but "forgotten himself."

     one of the scars of the incompleteness of his analysis, and of the Oedipal solution that was predicated by his phobia

281. #281

     Seminar IV · The Object Relation · Jacques Lacan · p.47

     Jacques Lacan The Object Relation > THE SIGNIFIER AND THE HOLY SPIRIT

     Theoretical move: Lacan argues that the signifier is not a secondary overlay on natural processes but is primordially installed in the real (the Es), and that the condition of possibility for the signifier's existence is death (the Death Drive), which functions as the "Holy Spirit" intervening in nature—thus grounding the analytic experience in a constitutive, non-natural signifying articulation rather than any pre-set harmony.

     the subject's infantile sexual theories... are linked to the first maturity of the genital stage that occurs before the full development of the Oedipus complex, namely the so-called phallic phase

282. #282

     Seminar IV · The Object Relation · Jacques Lacan · p.244

     WHAT MYTH IS FOR

     Theoretical move: Lacan argues that childhood sexual theories have the structural character of myth — not mere intellectual superstructure but a fictive yet structurally stable relation to truth — and uses this to reframe the topography of the preoedipal triangle (mother/father/child) and to insist that perversion, like neurosis, is structured around the castration complex and the presence/absence of the phallus, being neurosis's inverse rather than its simple positive.

     the necessity of passing through the castration complex... the preoedipal process

283. #283

     Seminar IV · The Object Relation · Jacques Lacan · p.236

     ON THE OEDIPUS COMPLEX > THE SIGNIFIER IN THE REAL

     Theoretical move: Lacan argues that the child's position in relation to the mother is structurally determined by the mother's lack (the phallus), such that the child functions not as the metaphor of her love but as the metonymy of her desire—a distinction that explains the genesis of anxiety and its transformation into phobia in the case of Little Hans.

     the crucial elements that open onto the various outlets that constitute either an Oedipus complex with a normal outcome or an Oedipus complex that is broached more or less in a way that is negativised

284. #284

     Seminar IV · The Object Relation · Jacques Lacan · p.267

     HOW MYTH IS ANALYSED

     Theoretical move: Lacan advances the argument that the child's passage through the Oedipus complex requires moving from an imaginary dialectic of veiling/unveiling around the phallic object (as the mother's imaginary phallus) to the symbolic register of castration in relation to the father, and that little Hans's phobia enacts this transition mythically. The scopic drive is shown to be structurally distinct from the purely imaginary dual relation, grounding the analysis of perversion and the misrecognition of female castration.

     The child himself has to take this path. He has to experience the Oedipal crisis and its essential moment of castration.

285. #285

     Seminar IV · The Object Relation · Jacques Lacan · p.148

     THE FETISH OBJECT > THE FUNCTION OF THE VEIL

     Theoretical move: Lacan argues that the fetish must be understood not in terms of an imaginary deficiency (the real penis) but as a substitute for the symbolic phallus qua absence — the phallus that exists only insofar as it circulates in symbolic exchange as both present and absent — thereby locating fetishism within the structure of the veil/curtain, where the object stands in for a constitutive lack that is simultaneously affirmed and disavowed.

     it is through the intermediary of what he calls the idea of castration in woman… that she enters the Oedipus complex, whereas this is the boy's way out of it.

286. #286

     Seminar IV · The Object Relation · Jacques Lacan · p.357

     XVIII CIRCUITS > THE MOTHER'S DRAWERS AND THE FATHER'S SHORTCOMING

     Theoretical move: Lacan argues that the castration complex requires an active, imaginary castrating father for the Oedipus complex to function productively; in the case of little Hans, the father's failure to perform this imaginary-castrating role creates a structural shortcoming that forces symptomatic suppletion (phobia), while the Name-of-the-Father as symbolic anchor remains operative but insufficient without the father's real/imaginary intervention.

     What does the analytic theory of the Oedipus complex teach us? What is it that makes the Oedipus complex necessary in some way?

287. #287

     Seminar IV · The Object Relation · Jacques Lacan · p.120

     Jacques Lacan The Object Relation > THE PERVERSE WAYS OF DESIRE > A CHILD IS BEING BEATEN AND THE YOUNG HOMOSEXUAL WOMAN

     Theoretical move: Lacan reconstructs Freud's case of the young homosexual woman through the L Schema's symbolic (S-A) and imaginary (a-a') axes, arguing that the phallus functions as the imaginary element through which the subject enters the symbolic dialectic of the gift, and distinguishing between frustration of love (intersubjective, symbolic) and frustration of jouissance (real, non-generative of object-constitution) against Klein and Winnicott's formulations.

     It is in so far as she phallicises the situation — that is to say, in so far as it's a matter of either having or not having the phallus — that she enters the Oedipus complex

288. #288

     Seminar IV · The Object Relation · Jacques Lacan · p.186

     THE FETISH OBJECT > THE PHALLUS AND THE UNFULFILLED MOTHER

     Theoretical move: The phallus functions as the master signifier of the symbolic order not by virtue of anatomy but because of its structural role as a constitutive lack: the mother's desire is organised around her lack of the phallus, and the entire pre-Oedipal dialectic—including the genesis of perversion—is a game about where the phallus is and is not, always necessarily veiled.

     Before leading you into how the dialectic of the phallus is articulated, completed and resolved at the level of the Oedipus complex, I want to show you that I too can remain for a while in the preoedipal stages.

289. #289

     Seminar IV · The Object Relation · Jacques Lacan · p.295

     HOW MYTH IS ANALYSED > THE SIGNIFIER AND DER WITZ

     Theoretical move: Lacan argues that the phobia of little Hans arises not from any pre-established imaginary configuration but from the child's confrontation with the Real of turgescence/genital growth, which cannot be symbolised without the paternal function; the phobia's mythical proliferation reveals the fundamentally symbolic character of the passage through the Oedipus complex.

     the problem of Hans's development at this moment is linked to the absence of the penis of the big one, that is to say, of the father. And the phobia is produced in so far as Hans must face up to his Oedipus complex in a situation that necessitates a particularly difficult symbolisation.

290. #290

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.139

     **FORECLOSURE OF THE NAME-OF -THE-FATHER**

     Theoretical move: Lacan uses Bateson's double bind as a foil to argue that the genesis of psychosis cannot be reduced to double-meaning communication but requires identifying the missing signifier — the Name-of-the-Father — as the grounding element of the law in the Other; its Verwerfung (foreclosure) is what distinguishes psychotic from neurotic structure, while the accompanying schema of the witticism illustrates how desire is essentially transformed (betrayed) by its passage through the signifying chain.

     This is just what the myth of the Oedipus complex, necessary for Freud's thought, expresses… the father, insofar as he promulgates the law, is the dead father, which is to say the symbol of the father.

291. #291

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.290

     **THE GIRL AND THE PHALLUS** > **INSIGNIAS OF THE IDEAL**

     Theoretical move: Lacan argues that the formation of the Ego Ideal has a fundamentally metaphorical structure: the father-object, desired and refused, is substituted for the subject and becomes a metaphor of the subject, thereby transforming desire and reorganising the subject's entire signifying history — a process categorically distinct from the prohibition of jouissance and the foreclosure-like rejection (*Verwerfung*) that produces melancholic states.

     Since we are still at the first example of the little girl with her father, let's say that it's establishing this new function called the ego-ideal within her that modifies her history and will henceforth mould the subject's relations with her object.

292. #292

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.276

     **THE GIRL AND THE PHALLUS** > **INSIGNIAS OF THE IDEAL**

     Theoretical move: Lacan argues that the phallus functions as a privileged "crossroads-signifier" through which desire must pass to gain recognition, and uses this to pivot into a differentiated account of ego-ideal versus ideal ego, showing that the ego-ideal structures intrasubjectivity as an intersubjective (signifier-governed) relation — a framework then deployed to analyze the masculinity complex and female homosexuality via Horney and Deutsch.

     This is a fact of experience - we encounter the phallus at every turn in our experience of the Oedipal drama, at its entry and at its exits.

293. #293

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.273

     **THE GIRL AND THE PHALLUS**

     Theoretical move: Lacan argues against Jones's naturalistic account of the phallic phase by insisting that the phallus is only conceivable as the signifier of lack — the signifier of the distance between demand and desire — and that entry into femininity requires inscription in the signifying dialectic of exchange (as theorized by Lévi-Strauss), not a return to a primitively given female position; the child's entry into this same dialectic is conditioned by the mother's desire, itself signified by the phallus she lacks.

     What structures the Oedipal relation to begin with is, as every analysis effectively shows us, that the woman must propose or, more exactly, accept being an element in the cycle of exchanges.

294. #294

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.350

     **THE DREAM BY THE BUTCHER'S BEAUTIFUL WIFE** > Then Freud makes this parenthesis: > A further parenthetical remark by Freud:

     Theoretical move: By working through the Dora case, Lacan demonstrates how hysteria is structurally defined by the subject's inability to advance beyond demand to desire: the hysteric's identification with the little other (Herr K.) functions as a substitute for the beyond-of-demand constituted by the paternal metaphor, and the collapse of this identification reveals the fundamental interchangeability—and fragility—of the two lines connecting desire and demand in the Graph of Desire.

     How are we to explain the necessary stage by which the Oedipus complex is integrated with the castration complex, namely, the structuration of the subject's desire through them?

295. #295

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.226

     **FANTASY, BEYOND THE PLEASURE PRINCIPLE**

     Theoretical move: Lacan reads Freud's 'A Child is Being Beaten' to argue that the drive never appears nakedly in perversion but only as a signifying element, thereby collapsing the classical neurosis/perversion opposition and subordinating both to the logic of the signifying chain and repression; the primitive beating fantasy is further situated within a pre-Oedipal triangular structure that anticipates the Name-of-the-Father.

     he sets out to follow the transformations in the economy of the fantasy, 'a child is being beaten', through the stages of the Oedipus complex.

296. #296

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.201

     **THE THREE MOMENTS OF THE OEDIPUS COMPLEX (II)**

     Theoretical move: Lacan recasts male homosexuality not as an inverted Oedipus but as a triangulated identificatory solution: the child identifies with the mother's position (the one who holds the key to the law/phallus) precisely because the father's excessive love reveals his suspected castration, producing a structure in which the mother holds the fantasmatic paternal phallus—making the homosexual's structure triadic, not dual.

     behind the tense relationship with the mother... the presence is revealed of the father as a rival, not at all in the sense of the inverted Oedipus complex, but in the sense of the normal Oedipus complex

297. #297

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.261

     **THE GIRL AND THE PHALLUS**

     Theoretical move: Lacan argues that the phallus functions as the master signifier of desire for both sexes — not as a biological organ but as the structural marker of the gap between need and desire introduced by the signifying order — and that the Kleinian error lies in reducing the primordial dialectic to a specular, dyadic mother-child relation, thereby foreclosing the constitutive third term (the father) and the Other's desire.

     the primordial relationship with the mother that all of the later dialectic, even the Oedipal dialectic, has ultimately eluded it, or seems to have.

298. #298

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.166

     **FORECLOSURE OF THE NAME-OF -THE-FATHER** > **THE PATERNAL METAPHOR**

     Theoretical move: The passage advances the thesis that the father's function in the Oedipus complex is not grounded in any real, imaginary, or simply symbolic agency but is precisely a metaphor — a signifier substituted for the maternal signifier — and that this paternal metaphor is the unique mainspring through which the phallus emerges as the signified of desire, resolving the impasses of the Oedipus complex for both sexes.

     the entire question of the impasses of the Oedipus complex can be resolved if we regard the father's intervention as the substitution of one signifier for another signifier.

299. #299

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.521

     **EXPLANATION OF THESCHEMAS** > **Chapter xxvm You Are the One You Hate**

     Theoretical move: This passage is a non-substantive index section of Seminar V, listing concepts, proper names, and page references in alphabetical order (L–N). No original theoretical argument is advanced here.

     castration complex and 328 ... the mother's law 172-3 ... prohibition of 133, 153-4, 156-7, 171, 186-7, 189, 192, 210

300. #300

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.419

     **TRANSFERENCE AND SUGGESTION**

     Theoretical move: Lacan argues that obsessional neurosis requires interpretation at the level of castration-as-symbolic-law rather than suggestive identification with a part-object; mistaking the plane of demand for the plane of fantasy-identification constitutes a fundamental technical error whose visible symptom is the analyst's projecting passive homosexuality onto material (the bidet dream) that actually poses the question of the castration of the Other.

     The aim is not to know whether in the end the subject feels comforted by taking a higher power inside himself... but to know how he will have effectively resolved the question... namely, the acceptance or not of the castration complex.

301. #301

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.196

     **THE THREE MOMENTS OF THE OEDIPUS COMPLEX (II)**

     Theoretical move: The passage argues that the structural failure of the Name-of-the-Father (foreclosure in psychosis, or its effective overruling by the mother in homosexuality) determines the subject's inability to complete the Oedipus complex's third moment; the key theoretical move is to show that homosexuality is not simply an "inverted Oedipus" but results from a precise structural inversion of authority within the parental couple, where the mother lays down the law to the father instead of the reverse.

     Let's now move on to the following stage of the Oedipus complex, which, under normal conditions, assumes that the father enters into play, as we said last time, insofar as he has it.

302. #302

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.177

     **THE THREE MOMENTS OF THE OEDIPUS COMPLEX (I)**

     Theoretical move: Lacan articulates the "nodal point" of the Oedipus complex as the moment when the subject must decide whether to accept the father's castration/privation of the mother, distinguishing two structural alternatives—"being or not being the phallus" (imaginary) versus "having or not having the phallus" (symbolic)—and shows how the father must intervene not merely as the bearer of the law de jure but as a real, graduated symbolic agent whose effective presence or deficit determines clinical structure.

     the three moments of the Oedipus complex... the dissolution of the Oedipus complex, its result and the fruit it bears in the subject - namely, the child's identification with the father.

303. #303

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.157

     **FORECLOSURE OF THE NAME-OF -THE-FATHER** > **THE PATERNAL METAPHOR**

     Theoretical move: Lacan maps the historical evolution of debates around the Oedipus complex onto three structural poles—superego, reality, and ego-ideal—arguing that the function of the father and the Oedipus complex are co-extensive, and uses Melanie Klein's own findings to demonstrate that the paternal third term (the phallus) is irreducible even in supposedly pre-Oedipal imaginary relations, thus preparing the ground for his formal account of the paternal metaphor.

     There is no question of the Oedipus complex if there is no father, and, inversely, to speak about the Oedipus complex is to introduce the function of the father as essential.

304. #304

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.481

     **YOU ARE THE ONE** YOU HATE

     Theoretical move: Lacan argues that the obsessional's demand for death must be understood as a signifier mediated by the Oedipal horizon rather than reducible to Penisneid or castration, and that the Christian commandment 'love your neighbour as yourself' discloses—when formulated from the locus of the Other—the unconscious circuit in which the subject is the one who hates (demands the death of) itself, converging with Freud's 'Wo Es war, soll Ich werden'.

     the demand for death is mediated by an Oedipal horizon that makes it possible for it to appear on the horizon of speech and not in its immediacy

305. #305

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.472

     **YOU ARE THE ONE** YOU HATE

     Theoretical move: Lacan concludes Seminar V by arguing that the phallus signifier is pluripresent across all neurotic structures, that obsessional neurosis is characterised by a 'demand for death' that structurally destroys the very possibility of demand, and that guilt in neurosis is independent of any reference to the law — reversing the Pauline formula so that 'if God is dead, nothing is permitted.'

     the superego could be considered as the creation corresponding to the decline of the Oedipus Complex and to the introjection of the Oedipal figure considered to be eminently prohibitive, the paternal figure.

306. #306

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.150

     **FORECLOSURE OF THE NAME-OF -THE-FATHER** > 157 And we also have this schema:

     Theoretical move: The passage argues that the subject (S) is a structurally "dummy" fourth term outside the Oedipal triangle, dependent on the signifiers at the locus of the Other, and that the imaginary triangle—anchored by the ego/specular image, the mother-father-child triad, and the phallus as third point—maps how the paternal metaphor transforms the first (symbolic) triad into a second (imaginary) one; the phallus is thus the central object with which the subject imaginarily identifies, irreducible to a mere part-object.

     Three of these four cardinal points are given by the three subject terms of the Oedipus complex as signifiers, which we encounter at each of the vertices of the triangle.

307. #307

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.229

     **FANTASY, BEYOND THE PLEASURE PRINCIPLE**

     Theoretical move: Lacan reads Freud's "A Child Is Being Beaten" through his own symbolic/imaginary framework to argue that the masochistic fantasy is fundamentally a signifier-event: the whip is not an instinctual object but a hieroglyphic signifier that marks (crosses out) the subject, and the Phallus is theorized as the signifier of signification itself—the pivot-signifier around which the entire dialectic of desire revolves. This reading connects the structure of fantasy to the Death Drive by showing that the pleasure principle's logic of return-to-zero is extended, not overturned, by what lies beyond it.

     This second moment is tied to the Oedipus complex as such. It has the meaning of a privileged relationship between the little girl and her father

308. #308

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.333

     **SIGNIFIER, BAR** AND PHALLUS

     Theoretical move: The phallus is constitutively barred from the signifying order — it is the signifier of the Other's desire — and this structural bar is what introduces castration for both sexes, producing asymmetrical dilemmas: the woman must *be* the phallus (identifying with it as desired object) while the man must *have* it, yet both are divided from their being by this impossible relation to the phallic signifier.

     When we spoke about the Oedipus complex at the start of last trimester, I stressed the fact that the first person to be castrated in the intersubjective dialectic is the mother.

309. #309

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.502

     **EXPLANATION OF THESCHEMAS** > Chapter X The Three Moments of the Oedipus Complex (I)

     Theoretical move: This passage is a scholarly apparatus (editorial footnotes and bibliographic references) for Seminar V, providing source citations, translations, and cross-references for chapters X–XVI. It is non-substantive theoretical content.

     Chapter X The Three Moments of the Oedipus Complex (I)

310. #310

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.523

     **EXPLANATION OF THESCHEMAS** > **Chapter xxvm You Are the One You Hate**

     Theoretical move: This passage is a non-substantive index chunk from Seminar V, listing page references for key Lacanian and psychoanalytic concepts without advancing a theoretical argument.

     three moments of 163-96 ... dissolution/decline of 154-5, 168, 178, 179, 189, 443, 467

311. #311

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.407

     **TRANSFERENCE AND SUGGESTION**

     Theoretical move: Lacan maps Freud's three types of identification onto his schema of need/demand/desire, distinguishing the line of suggestion (identification with the Other's insignia along the demand axis) from the line of transference (a second, properly analytic articulation beyond demand), thereby reframing the transference/suggestion opposition as a topological split within the structure of demand itself.

     Why, at a particular moment, in certain cases, and in the form of the inverted Oedipus complex, does the object, which is an object of libidinal attachment, become an object of identification?

312. #312

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.518

     **EXPLANATION OF THESCHEMAS** > **Chapter xxvm You Are the One You Hate**

     Theoretical move: This passage is a non-substantive index section listing key terms, page references, and cross-references for Seminar V concepts; it contains no independent theoretical argument.

     Oedipus complex 158-60, 173, 175-80,182-90,489-90

313. #313

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.492

     **EXPLANATION OF THESCHEMAS** > 3 **Concerning the Oedipus complex**

     Theoretical move: The passage argues that the Oedipus complex is a structural prerequisite for theorizing pre-Oedipal configurations (perversion, neurosis, homosexuality), and uses the superimposition of two schemas—one imaginary, one intersubjective—to give 'identification' a precise topological meaning: the mutual substitution of subjects in speech.

     the subject has to be structured Oedipally for it to be possible to formulate anything about them.

314. #314

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.342

     **THE DREAM BY THE BUTCHER'S BEAUTIFUL WIFE**

     Theoretical move: The passage argues that desire must be distinguished from demand by showing how the subject's desire is fundamentally constituted through its encounter with the Other's desire, illustrated by Freud's analysis of the butcher's beautiful wife's dream, which serves as a paradigm case for the structure of unsatisfied/barred desire and the alienation of desire in the Other's speech.

     It is, in short, a question of seeing when and how the subject's desire, alienated in demand, profoundly transformed by the fact of having to pass through demand, can and must be reintroduced... it's via the Oedipus complex that genital desire is assumed and takes its place in subjective economy.

315. #315

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.189

     **THE THREE MOMENTS OF THE OEDIPUS COMPLEX (II)**

     Theoretical move: Lacan elaborates the three logical moments of the Oedipus complex as a structural sequence centred on the metonymic circulation of the phallus as the object of the mother's desire, showing how the paternal prohibition interrupts the child's identification as the mother's metonymic object and thereby opens the path to the third, identificatory moment — grounding castration in the paternal metaphor rather than in any social teleology.

     The schema I brought you last time brings together what I have tried to get you to understand under the heading of the three moments of the Oedipus complex.

316. #316

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.275

     **THE GIRL AND THE PHALLUS**

     Theoretical move: The phallus as the third term in the mother-child relation constitutes an insurmountable obstacle to the child's desire to be the exclusive object of the mother's desire; the resolution of this impasse requires a partial renunciation whereby desire becomes alienated desire — i.e., desire-as-demand, signified through the signifier.

     even in the most primitive relation, that of the child to the mother, the phallus as object of the mother's desire is always there in a third place

317. #317

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.475

     **YOU ARE THE ONE** YOU HATE

     Theoretical move: Lacan articulates guilt as structurally located between desire and demand on the Graph of Desire, not merely as a response to prohibition: the prohibited demand kills desire, and this mechanism—visible only from outside the subject's lived position—defines neurotic (especially obsessional) guilt. The demand for death is shown to be an articulated symbolic demand whose reflexive structure makes it equivalent to the death of demand itself, while the polypresence of the phallus-as-signifier (rather than imaginary organ) explains the unity of obsessional phenomenology across sexes.

     It was with respect to the Oedipus complex. The contents of analysis revealed a desire that till then had been profoundly hidden, the desire for the mother, in her relationship with the intervention of a character who is the father

318. #318

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.161

     **FORECLOSURE OF THE NAME-OF -THE-FATHER** > **THE PATERNAL METAPHOR**

     Theoretical move: Lacan argues that the standard "environmentalist" approach to paternal deficiency is structurally inadequate because it conflates the father's empirical presence/absence with his normativizing function in the complex; the proper analysis requires distinguishing the father's real, imaginary, and symbolic registers of intervention, particularly through the Oedipus complex's dual structure (direct and inverted) where castration operates first on the imaginary level before reaching the symbolic.

     At the outset, the terrifying father. Still, this image summarizes something much more complex, as the name indicates. The father intervenes at several levels. First, he prohibits the mother. That is the function and origin of the Oedipus complex.

319. #319

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.313

     **SYMPTOMS AND THEIR MASKS**

     Theoretical move: The symptom functions as a "mask" that presents desire in an ambiguous, closed form—addressed to nobody, articulated but not articulable—and this structure of masked desire, rooted in the hysterical identification with a situation of desire rather than a determinate object, necessitates that analytic interpretation always does more than mere recognition: it assigns an object to a desire that is fundamentally desire-for-lack-in-the-Other.

     the debasement, the Erniedrigung, of love life, which stems from the depths of the Oedipus complex.

320. #320

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.448

     **THE SIGNIFICATION OF THE PHALLUS IN** THE TREATMENT > **THE CIRCUITS OF DESIRE**

     Theoretical move: Lacan distinguishes the obsessional's circuit of desire from the hysteric's by showing that the obsessional uses the signifying articulation of demand to annul the Other's desire through verbal destruction, yet paradoxically this same destructive signifying act sustains the Other's dimension — a structure illustrated by the French formula 'Tu es celui qui me tues', and contrasted with the illusory analytic 'solution' of imaginary identification.

     The specific character of the formulation of demand for one who is already obsessional when it manifests itself at the time of the decline of the Oedipus complex or in the so-called latency period

321. #321

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.443

     **THE SIGNIFICATION OF THE PHALLUS IN** THE TREATMENT > **THE CIRCUITS OF DESIRE**

     Theoretical move: The passage argues that the Oedipal structure is grounded in the castration complex as the effect of the signifier on the Other, which introduces a constitutive lack-in-being into the subject; this foundational lack then distributes into distinct clinical structures—symptom, hysteria, and obsession—each defined by a specific relationship to desire and its object.

     the system of the familial Oedipal triangle comprises something more radical than anything that this social experiment of the family gives us... this Oedipal triangle and the Freudian discovery their permanence

322. #322

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.217

     FROM IMAGE TO **SIGNIFIER - IN PLEASURE AND IN REALITY**

     Theoretical move: The passage argues that the illusory object cannot be adequately theorized through the imaginary alone but only through its function as a signifying element within a signifying chain — the mirror stage installs a double movement (imaginary identification with the body-image vs. symbolic identification along the ego-ideal axis) whose structural schema is necessary to distinguish identification from idealization, illusion from image, and to account for perversion, fetishism, and psychosis without reducing them to instinctual or genetic regression.

     the I will become an eminently signifying element and constitute the nucleus of the final identification, the ultimate outcome of the Oedipus complex. This is why the formation called the ego-ideal relates to the father.

323. #323

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.294

     **THE GIRL AND THE PHALLUS** > **THE FORMULAS OF DESIRE**

     Theoretical move: Lacan critiques the "psychologizing" regression in post-Freudian theory (culminating in Klein's "early Oedipus complex") that reduces castration to a partial, aggressive drive, and counter-proposes that castration must be understood in its irreducibly signifying character: as the structural relation between desire and the mark, prior to any psychological or genetic narrative.

     it's the Oedipus complex before any of the characters in the Oedipus complex have emerged. The interpretative signifiers that she uses to name the drives she encounters… imply the entire dialectic that was at issue in the first place.

324. #324

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.355

     **THE 'STILL WATERS RUN DEEP' DREAMS**

     Theoretical move: Against Dolto's imaginarist account of the phallus as a 'beautiful and good form,' Lacan argues that the phallus is neither image, fantasy, nor object but a signifier—specifically the signifier of desire—and that only this symbolic status allows it to articulate the heterosexual relation's irreducible complexity, which is then illustrated through close reading of Freud's hysteric's market dream.

     the conscious and aesthetic valorization of the sexual organ… from her perspective constitute the fundamental stage of the Oedipus complex.

325. #325

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.297

     **THE GIRL AND THE PHALLUS** > **THE FORMULAS OF DESIRE**

     Theoretical move: Lacan introduces three formulas of desire (articulating desire's relations to narcissistic identification, demand/the Other, and the phallus as signifier) while arguing that Freud's *Totem and Taboo* discloses the constitutive link between desire and the signifier — specifically that the murder of the father marks the emergence of signifiers from death, and that human desire is irreducible to adaptation because the subject enjoys desiring itself.

     if we want to understand anything about Freud's specific enquiry concerning the experience of the Oedipus complex in his patients, we are necessarily led to the theme of the murder of the father.

326. #326

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.182

     **THE THREE MOMENTS OF THE OEDIPUS COMPLEX (I)**

     Theoretical move: Lacan schemas the Oedipus complex as three dialectical moments governed by the paternal metaphor: (1) the child identifies with the phallic object of the mother's desire, (2) the father intervenes imaginarily as depriver/castrator of the mother, and (3) the father reveals himself as *having* (not *being*) the phallus, enabling the boy's identification as ego-ideal and the decline of the complex—the entire movement being structurally a metaphor in which one signifier (the Name-of-the-Father) is pinned to another to produce a new signification.

     in order to understand the Oedipus complex, we must consider three moments that I am going to try to schematize for you with the help of our little diagram from the first trimester.

327. #327

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.171

     **THE THREE MOMENTS OF THE OEDIPUS COMPLEX (I)**

     Theoretical move: The passage argues that the Oedipus complex must be articulated through the structure of the paternal metaphor: the Name-of-the-Father substitutes for the mother in the signifying chain, and this symbolic operation is what installs the phallus as the privileged imaginary object mediating the child's relation to the mother's desire — establishing a metaphorical (not merely sociological or empirical) connection between the symbolic father and the imaginary phallus.

     all possibilities of clearly articulating the Oedipus complex and its mainspring - namely, the castration complex - resided in the structure that I have been advocating as that of metaphor.

328. #328

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.281

     **THE GIRL AND THE PHALLUS** > **INSIGNIAS OF THE IDEAL**

     Theoretical move: Lacan formalizes a minimal three-term schema for secondary identification: a libidinal object is transformed into a signifier that anchors the ego-ideal, while desire undergoes substitution via a third term (the rival/father), with the phallus functioning as the universal "lowest common denominator" — the metonymic pivot through which desire must pass in any signifying economy, regardless of sex.

     I could not put this forward if I had not already modulated the Oedipus complex in its three moments by pointing out to you that it turns up at each of these three moments in different ways.

329. #329

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.265

     **THE GIRL AND THE PHALLUS**

     Theoretical move: Lacan reviews the Freud-Jones debate on female sexuality to argue that the phallus functions not as a natural drive object but as a signifier — and, pivotally, that in the little girl's Oedipal relations the phallus operates as a fetish rather than a phobic object, a distinction that advances his own structural account beyond both Freud's biologism and Jones's naturalist counter-argument.

     The girl is initially present in the Oedipus complex via her relationship with the mother, and it is the failure of this relationship with the mother which opens up the relationship with the father for her.

330. #330

     Seminar V · Formations of the Unconscious · Jacques Lacan · p.512

     **EXPLANATION OF THESCHEMAS** > **Chapter xxvm You Are the One You Hate**

     Theoretical move: This passage is a non-substantive index section listing technical terms, proper names, and page references from Lacan's Seminar V, providing no original theoretical argument but mapping the conceptual terrain of the seminar.

     castration complex, integration with 289,346 see also Oedipus complex

331. #331

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.310

     THERE IS NO OTHER OF THE OTHER

     Theoretical move: The passage uses Hamlet's structural position—his delay, his encounter with death, and the father's revelation of truth—to articulate the Lacanian subject as constituted by the signifier and the Graph of Desire, distinguishing the obsessional's relation to desire (Erwartung) from the Oedipal structure, and positioning the father who "knew the truth" as the key differential coordinate between Hamlet and Oedipus.

     What, in short, distinguishes Hamlet's position from that of Oedipus? What makes it such a striking variation on the latter? Oedipus did not beat around the bush like Hamlet did.

332. #332

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.286

     THE MOTHER'S DESIRE

     Theoretical move: Lacan argues that Hamlet's significance for psychoanalysis lies not in revealing the author's unconscious biography but in its structural organization as a "mode of discourse" — a layered dramatic architecture through which the articulation of desire can be posed in its fullest dimension, making Hamlet equivalent in structural value to Oedipus.

     if Hamlet is of major importance to us, it is because its structural value is equivalent to that of Oedipus

333. #333

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.254

     IMPOSSIBLE ACTION

     Theoretical move: By reading Hamlet against Oedipus through a quasi-algebraic comparison of homologous signifying threads, Lacan establishes that what is structurally decisive in Hamlet is the father's knowing of his own murder — the inversion of the Oedipal unknowing — and that Hamlet's inability to act is indexed by the derangement of his desire, whose barometer is his fantasy relation to Ophelia.

     This is a crucial point... what is instructive to us are these correlated modifications... In Hamlet, the Oedipal crime is known, and it is known to its victim, a victim who emerges in order to bring it to the subject's awareness.

334. #334

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.138

     DESIRE'S PHALLIC MEDIATION > But Freud adds the following:

     Theoretical move: Lacan uses Freud's three-phase schema of "A Child Is Being Beaten" and the optics of the inverted bouquet to argue that the subject constitutes itself as barred subject ($) only by passing through a fantasmatic phase of near-abolition (primary masochism), and that the phallus functions as the mediating signifier through which desire is structured in the imaginary-symbolic interplay.

     This requirement has a truly fundamental, generative [or: developmental, genetique] character. The link between hatred for the mother and desire for the phallus is the strict meaning of Penisneid [penis envy].

335. #335

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.360

     PHALLOPHANIES

     Theoretical move: The Oedipus complex's dissolution (Untergang) is structured as a mourning of the phallus, which Lacan re-articulates through the triad of castration/frustration/deprivation: symbolic castration marks the barred subject as speaking subject, and the imaginary subtraction of the phallus (−φ) is what generates Objet petit a as the object that sustains the subject precisely in his position as "not being the phallus."

     The Oedipus complex begins its Untergang - its decline or dissolution, which is decisive for the whole of the subject's later development - after what?

336. #336

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.116

     INTRODUCING THE OBJECT OF DESIRE

     Theoretical move: Lacan critiques Jones's concept of aphanisis as a failed equalization of male and female desire, then rehabilitates it as a structural question about the subject's existence beyond desire, showing that when the subject encounters objet petit a, the subject vanishes ($), and that displacement/metonymy functions as the mechanism by which desire is preserved precisely through the thwarting of satisfaction.

     It is the so-called moment of the inverted Oedipus in which the [male] subject glimpses a solution to the Oedipal conflict in the possibility of purely and simply attracting the love of the strongest party - namely, the father.

337. #337

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.270

     THE DESIRE TRAP

     Theoretical move: Lacan argues that Hamlet is not merely another version of the father-hero myth but a uniquely articulated dramatic structure that maps the very framework of desire—showing how, under specific conditions, desire must be sought at mortal cost—and that the ghost's command pivots not on vengeance against Claudius but on the mother's desire, which is the essential, immediate object of the conflict.

     his desire is essentially articulated there in the coordinates that Freud reveals to us - namely, in connection with the Oedipus complex and castration.

338. #338

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.356

     PHALLOPHANIES

     Theoretical move: Lacan uses a structural comparison of Hamlet and Oedipus to argue that mourning's disrupted rituals expose the same fundamental gap as the phallic signifier/castration, and that Hamlet stages a 'barred Other' [S(Ⱥ)] at its very outset rather than discovering it through the hero's deed—making Hamlet's Oedipal drama a specifically modern, 'distorted' form of the Untergang of the Oedipus complex in which the subject is paralysed by an unatonable debt rather than enacting the lustral rebirth of the law.

     The meaning that shines through is that this punishment, sanction, or castration contains its result - namely, the humanization of man's sexuality within itself, under lock and key.

339. #339

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.101

     THE DREAM ABOUT THE DEAD FATHER: "AS HE WISHED"

     Theoretical move: The passage argues that the object of desire is not the correlate of need but what props the subject up at the moment of his disappearance behind the signifier; deploying the Graph of Desire, Lacan situates 'desire' between the alienating appeal to the Other and the dimension of the unsaid, using Freud's 'dead father' dream to show how statement and enunciation articulate desire's structural role in the subject's existence.

     the dream about the dead father... 'he did not know' that it was 'as he wished' that 'he was dead.'

340. #340

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.258

     IMPOSSIBLE ACTION

     Theoretical move: Lacan argues that Hamlet's procrastination is not an Oedipal hesitation but a structural impossibility: action is blocked because both father and son already know (the Other knows), and it is only through a "slow birthing of castration" — the realization of what was missing from the start — that the act becomes possible, though at the cost of Hamlet's own death.

     the action Hamlet is expected to take has nothing to do with an Oedipal action- namely, revolt against his father or conflict with his father, in the sense that it is creative in the psyche.

341. #341

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.198

     THE IMAGE OF THE INSIDE-OUT GLOVE

     Theoretical move: Lacan critiques the analyst (Sharpe)'s interpretive framework by arguing she conflates the omnipotence of speech—which properly belongs to the Other—with a fantasized personal omnipotence attributed to the patient, thereby missing the structural division between the Other as speaking and the Other as imaginary, and rushing past the subject's actual shrinking position relative to the signifying object.

     to consider on this basis that we are dealing with the classic topic of the Oedipal relation... embracing one's mother - which here becomes embracing mother earth herself, embracing the entire world - a step has nevertheless been made which seems to me to have perhaps been made a bit too quickly.

342. #342

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.292

     THE MOTHER'S DESIRE

     Theoretical move: Lacan argues that Hamlet's dramatic power derives not from Shakespeare's personal biography but from the play's structural composition as a space where desire finds its place; he then critiques the standard psychoanalytic (Jonesian/Oedipal) reading of Hamlet's paralysis, exposing its non-dialectical character and pointing toward the need for a more rigorous structural account of why two positive impulses cancel each other out.

     Inasmuch as the backdrop here - so we are told - is the memory of his childhood desire for his mother and of his Oedipal desire to kill his father, Hamlet thus turns out to be in some sense an accomplice of the current possessor

343. #343

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.247

     IMPOSSIBLE ACTION

     Theoretical move: Lacan pivots from the structural analysis of Ella Sharpe's case (organised around the phallus as primal identification) to Hamlet as the privileged modern analogue of the Oedipus complex, arguing that Hamlet's "scruples of conscience" are a symptomatic, conscious formation whose unconscious correlate—structured around the castration complex and the opposition between being and having the phallus—remains to be articulated via Lacan's own concepts of desire.

     it is in the very first edition of the Traumdeutung that Freud raised the topic of Hamlet to a rank equivalent to that of Oedipus... Oedipus makes his first appearance in print in the Traumdeutung in 1900.

344. #344

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.264

     THE DESIRE TRAP

     Theoretical move: Lacan introduces Hamlet as the paradigmatic "tragedy of desire," using a survey of competing critical traditions (Goethe/Coleridge's psychological inwardness, Klein/Werder's externalism, and Jones's psychoanalytic third way) to establish the methodological frame that the difficulty in Hamlet is internal to the task itself—i.e., structurally tied to desire rather than to intellect or circumstance.

     Jones takes up the problem masterfully posed by Freud in the course of the half-page I read you last time... Jones's article published in 1910... entitled 'The Oedipus Complex as an Explanation of Hamlet's Mystery: A Study in Motive.'

345. #345

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.462

     THE EITHER/OR CONCERNING THE OBJECT

     Theoretical move: The passage articulates the structural logic of the phallus as signifier through the "either/or" formulation — one either *is* the phallus or *has* it — and deploys this to distinguish feminine desire from neurotic desire, where the neurotic regresses to a metonymic substitution in which "not having" disguises an unconscious identification with being the phallus, while the ego usurps the place of the barred subject in the dialectic of desire.

     what women demand at the outset, which is that by which, Freud tells us, they enter into the Oedipus complex... what little girls demand - namely, to have the phallus - they demand to have in the place where they would have had it if they were men.

346. #346

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.109

     INTRODUCING THE OBJECT OF DESIRE

     Theoretical move: By testing the algorithm (S◇a) against the phenomenology of desire—through dream interpretation, clinical vignette, and Jones's concept of aphanisis—Lacan argues that desire is structurally alienated in a sign and thereby constitutively linked to lack, such that castration functions as the "final temperament" of the metonymic vanishing of desire's object.

     it is the pivotal point around which what Freud discovered in the Oedipus complex revolves - namely, the signification of castration.

347. #347

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.487

     TOWARD SUBLIMATION

     Theoretical move: Lacan argues that contemporary psychoanalysis has deviated from Freud by subordinating desire to object-relations and moralizing normalization; against this, he insists that desire must be theorized as irreducible subjectivity constituted through the signifying chain, whereby drives are decomposed and separated from their sources — making desire a mapping of the subject with respect to the Other's desire, not a vital impulse.

     oral sadism profoundly impacted the Oedipal relationship. But in order to explain this particularity of the Oedipal drama, analysts always end up referring to something in the realm of early identifications.

348. #348

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.201

     THE IMAGE OF THE INSIDE-OUT GLOVE > I am going to skip here a little,

     Theoretical move: Lacan uses a clinical case analysis to argue that the patient's fundamental fantasy is structured around an "inside-out glove" image — a masturbatory, non-separating envelopment of male and female elements — and that the analyst's (Sharpe's) interpretive errors stem from reducing a complex signifying fantasy to a dyadic, imaginary transference and crude screen-memory reconstruction, thereby missing the structural topology of the subject's desire.

     she even goes so far as to see in it the fact that the patient must have taken the opportunity to interfere in some primal scene by stopping his parents from having intercourse

349. #349

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.366

     PHALLOPHANIES

     Theoretical move: Lacan advances a structural account of the phallus in Hamlet to show that the subject's radical position—at the level of deprivation—is to *not be* the phallus, and that the phallus, even when empirically real (Claudius), remains a shadow that cannot be struck without the total sacrifice of narcissistic attachment; this leads Lacan to coin "phallophanies" as the lightning-fast appearances of the phallus that momentarily expose the subject's desire in its truth.

     We cannot fail to connect this up with an obvious fact in the tragedy of Hamlet, and one that distinguishes it from the Oedipal tragedy: after the father has been killed, the phallus is still there.

350. #350

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.225

     THE LAUGHTER OF THE IMMORTAL GODS

     Theoretical move: Lacan argues that the phallus functions as a signifier—not a privileged object (contra Klein)—and that the subject's relation to it is structured by the dialectic of being versus having: men "are not without having it" (castration enables possession of objects), while women "are without having it," making the sexual positions asymmetrical and irreducible to each other.

     running from the earliest relationship with the mother to the beginnings of the Oedipus complex and of the Law.

351. #351

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.105

     THE DREAM ABOUT THE DEAD FATHER: "AS HE WISHED"

     Theoretical move: Lacan reads Freud's dream of the dead father through the Graph of Desire to show that the mainspring of Verdrängung (repression) is not the suppression of a discovered content but the elision of a pure signifier (selon/nach), and that the formula of fantasy ($◇a) emerges as the structure by which the barred subject props itself against annihilation through identificatory fixation on the imaginary other.

     what had up until then been repressed and discontinuous at the upper level - namely, that '[his father had been] dead' already for a long time 'as he wished,' as in his Oedipal wish.

352. #352

     Seminar VI · Desire and Its Interpretation · Jacques Lacan · p.295

     THE MOTHER'S DESIRE

     Theoretical move: Lacan uses the closet scene of Hamlet to demonstrate that desire is constitutively the Other's desire, mapping Hamlet's oscillating plea/collapse onto the Graph of Desire to show how Fantasy regulates desire's fixation and how, when the subject drops back without meeting his own desire, he is left with nothing but the Other's message — the mother's impenetrable jouissance.

     long before Freud began to articulate the Odipuskomplex. Nevertheless, I believe that we can analytically formulate something more accurate than these authors did

353. #353

     Seminar VII · The Ethics of Psychoanalysis · Jacques Lacan · p.316

     **XXIII**

     Theoretical move: Lacan articulates the Oedipus complex's decline and superego formation by distinguishing three registers of the father (real/castrating, imaginary/privating, symbolic/dead) and the corresponding mourning work, arguing that the superego ultimately expresses hatred toward the imaginary father-God who "handled things badly," while the paternal function is always and only the Name-of-the-Father — the dead father as myth — and desire is constituted through a necessary crossing of limits.

     Let us try to understand the function of each of these elements at the moment of decline of the Oedipus complex and of the formation of the superego.

354. #354

     Seminar VII · The Ethics of Psychoanalysis · Jacques Lacan · p.190

     **XIV** > **Love of one's neighbor**

     Theoretical move: Lacan uses Freud's engagement with the commandment to love one's neighbor (from *Civilization and Its Discontents*) as the pivot for a meditation on the death of God, the Name-of-the-Father, and the political/ethical consequences of Freud's demystification of the paternal function, arguing that the "truth about truth" must be approached step by step rather than through metaphysical pretension.

     it is also articulated in the Oedipus myth - although the latter also shows as well that it is preferable for the subject himself to be unaware of these reasons.

355. #355

     Seminar VII · The Ethics of Psychoanalysis · Jacques Lacan · p.313

     **XXIII**

     Theoretical move: The true goal of psychoanalysis—especially training analysis—is not psychological normalization or the 'service of goods' (happiness, comfort, social adjustment) but a confrontation with the fundamental human condition of *Hilflosigkeit* (helplessness/distress) and the relation to desire and death, as exemplified by the figures of Oedipus and Lear; to promise happiness is a form of fraud, and the analytic end must pass through absolute disarray rather than bourgeois comfort.

     One shouldn't forget that in a sense Oedipus did not suffer from the Oedipus complex, and he punished himself for a sin he did not commit.

356. #356

     Seminar VII · The Ethics of Psychoanalysis · Jacques Lacan · p.252

     **XIV** > **XIX**

     Theoretical move: Lacan reinterprets Aristotle's concept of catharsis through a Freudian-Lacanian framework, arguing that tragedy — and specifically Antigone's image — reveals the structure of desire: the fascination produced by Antigone's beauty purges the imaginary by operating at the limit between two symbolic fields, thus showing catharsis to be not mere abreaction but a purgation of the imaginary order through the intervention of a singular image.

     In an even more fundamental way than through the connection to the Oedipus complex, tragedy is at the root of our experience.

357. #357

     Seminar VII · The Ethics of Psychoanalysis · Jacques Lacan · p.151

     **XI**

     Theoretical move: Lacan uses the history of art—from cave painting through anamorphosis—as an extended metaphor for sublimation, arguing that art's true end is not imitation but the encircling and rendering present/absent of the Thing (Das Ding), and that the Oedipal/paternal myth (including Freud's Moses) functions as the founding mythic support for sublimation's possibility within the ethics of psychoanalysis.

     It is something that is wholly founded on the forbidden reference that Freud encountered at the terminal point of what in his thought one might call the Oedipus myth.

358. #358

     Seminar VII · The Ethics of Psychoanalysis · Jacques Lacan · p.11

     **THE SEMINAR OF JACQUES LACAN** > **Outline of the seminar**

     Theoretical move: Lacan opens Seminar VII by framing the ethics of psychoanalysis as irreducible to moralism or the naturalist liberation of desire: the 'attraction of transgression' — running from Freud's murder-of-the-father myth through the death drive — constitutes the properly psychoanalytic entry-point into ethics, one that cannot be dissolved by taming perverse jouissance or reducing guilt.

     Is it the transgression that Freud's work points to from the beginning, the murder of the father, the great myth that he places at the origin of the development of civilization?

359. #359

     Seminar VIII · Transference · Jacques Lacan · p.318

     **M EDICAL H A R M O N Y** > **PENSÉE'S DESIRE** > And a bit further on she continues:

     Theoretical move: Lacan reads Claudel's blind Pensée as an incarnation of the partial object of desire — specifically as a figure that, through her blindness, escapes the scopic economy (seeing-oneself-seen) and instead operates through the structure of the voice and speech, which cannot be heard hearing itself except in hallucination; this leads to the claim that castration alone separates absolute desire from natural desire, and that the sublime object of desire functions as a substitute for das Ding.

     We have here the extreme, paradoxical, and caricatural edge of the Oedipus complex. It is the furthest shore of Freud's myth that is offered up to us here: an obscene old man forces his sons to marry his wives

360. #360

     Seminar VIII · Transference · Jacques Lacan · p.234

     **M EDICAL H A R M O N Y** > **D E M A N D A N D DESIRE IN THE ORAL A N D A N A L STAGES** > <span id="page-232-0"></span>**PSYCHE A N D THE CASTRATION COMPLEX**

     Theoretical move: Through an ekphrastic reading of Zucchi's painting of Psyche and Cupid, Lacan argues that the myth of Psyche—properly understood via Apuleius—is not about the couple (man/woman relations) but about the relation between the soul and desire, with the castration complex (the blade/phallus/threat triad) functioning as the structural pivot of this mythic articulation.

     The castration complex as a paradox.

361. #361

     Seminar VIII · Transference · Jacques Lacan · p.113

     **M EDICAL H A R M O N Y** > *AGATH ON*

     Theoretical move: Lacan grounds the topology of desire in the death drive and the "between-two-deaths," arguing that Freud's discovery of the unconscious is not reducible to the content of the Oedipus myth but to its structural form—"he did not know"—which inscribes the subject's desire in a signifying chain beyond consciousness, beyond adaptation, and in permanent tension with individual life.

     Freud recognized his discovery and his field in the tragedy of Oedipus, but it was neither because Oedipus killed his father nor because he wanted to sleep with his mother... The reason Freud found his fundamental figure in the tragedy of Oedipus lies in the fact that 'he did not know.'

362. #362

     Seminar VIII · Transference · Jacques Lacan · p.337

     **M EDICAL H A R M O N Y** > **PENSÉE'S DESIRE** > **STRUCTURAL DECOM POSITION**

     Theoretical move: Through a structural decomposition of Claudel's trilogy, Lacan argues that castration operates as a social exchange: the subject's desire-object is taken from him and he is given over to the social order in return, and this structure—visible across three generations—illuminates how the law's effects on the subject exceed any simple economy of loss and compensation.

     This is not such an astonishing story to us, after all... Castration is, in short, cut from such cloth: we take from someone [the object of] his desire and, in exchange, we give him to someone else.

363. #363

     Seminar VIII · Transference · Jacques Lacan · p.368

     **M EDICAL H A R M O N Y** > **CAPITAL I A N D LITTLE** *a* > **IDENTIFICATION VIA** *"E IN E IN Z IG E R Z U G* **"**

     Theoretical move: Lacan uses his optical schema to argue that the emergence of the ego-ideal and ideal ego requires the intervention of the big Other (capital O) as a third term that exceeds the dyadic, radically imaginary and destructive conflict of the mirror stage, thereby grounding narcissistic development in a symbolic register that neither Hegel's dialectic nor the Jekels-Bergler introjection/projection model can adequately account for.

     there is a first possible identification with the father as such, prior to the very first sketching out of the Oedipal situation... it is on the basis of this primordial identification that desire begins to point toward the mother and that the father consequently comes to be considered a rival.

364. #364

     Seminar VIII · Transference · Jacques Lacan · p.300

     **M EDICAL H A R M O N Y** > **THE OEDIPAL MYTH TODAY** > **TU R E L U R E 'S ABJECTION**

     Theoretical move: Lacan reads Claudel's play as a dramatization of the Oedipus complex that goes beyond its classical form: the 'imaginary dimension' of the father is shown to be sufficient for efficacy (the father dies of fright, not from a real bullet), while two women engineer the parricide by exploiting the father's desire, revealing the father as a passive, 'duped' element in a four-player game that mirrors the structure of the analytic situation.

     Note carefully that Sichel is not the mother [of Louis, Toussaint Turelure's son]. The mother is dead and thus out of the picture. Claudel's play is thus arranged in a way that is undoubtedly designed to bring out elements that will get us interested in this plot, topology, or fundamental dramatic action

365. #365

     Seminar VIII · Transference · Jacques Lacan · p.296

     **M EDICAL H A R M O N Y** > **THE OEDIPAL MYTH TODAY** > **TU R E L U R E 'S ABJECTION**

     Theoretical move: Lacan traces a historical progression of the father's function across tragedy—killed unknowingly (Oedipus), damned but knowing (Hamlet), humiliated (Claudel's Turelure)—to argue that only with Freud does the question "What is a father?" become properly articulable, revealing the Oedipus complex as the obscure, murderous condensation of a much older theological and mythological problematic.

     it must have shrunk considerably for it to have taken on the obscure knot-like form, which is not simply mortal but murderous, in which it has become fixed for us in the form of the Oedipus complex.

366. #366

     Seminar VIII · Transference · Jacques Lacan · p.336

     **M EDICAL H A R M O N Y** > **PENSÉE'S DESIRE** > **STRUCTURAL DECOM POSITION**

     Theoretical move: Lacan argues that myth (via structuralist decomposition) and the concept of *Versagung* (primordial refusal grounded in the signifier) provide the only rigorous framework for psychoanalytic practice, displacing both normalization narratives and crude economic-topographic models; the Graph of Desire is presented as the minimal structural map of the necessary encounter between subject and signifier, while trauma is recast as an event's occupation of a pre-given structural place.

     what occurs in Crusts is the Oedipal myth... the moment at which Louis de Coûfontaine and Turelure find themselves face to face... 'Tu es le père [You are my father],' all the same... doubled by tuer le père [kill your father]

367. #367

     Seminar VIII · Transference · Jacques Lacan · p.244

     **M EDICAL H A R M O N Y** > **D E M A N D A N D DESIRE IN THE ORAL A N D A N A L STAGES** > <span id="page-232-0"></span>**PSYCHE A N D THE CASTRATION COMPLEX**

     Theoretical move: Lacan uses the myth of Psyche and Zucchi's painting as an image for the castration complex, arguing that the phallus becomes a signifier precisely by being cut off from the organ, making it the signifier of the point where the signifying chain is lacking — S(Ⱥ) — and thereby rendering the subject unconscious and barred, rather than the castration complex being reducible to a fear of aphanisis.

     Reread all that I taught you to read regarding little Hans. You will see that it is a question of nothing but this: does it have roots? Is it removable? In the end, Hans works it out - it can be unscrewed.

368. #368

     Seminar VIII · Transference · Jacques Lacan · p.307

     **M EDICAL H A R M O N Y** > **THE OEDIPAL MYTH TODAY** > **TU R E L U R E 'S ABJECTION**

     Theoretical move: Lacan uses Claudel's trilogy to argue that castration is constitutive of the desiring subject—not as frustration of need but as the structural elevation of the phallus to a signifying function—and locates the composition of desire across three generational stages: the mark of the signifier, the undesired object, and finally the constitution of desire proper, while critiquing ego-psychology's reduction of desire to need and the concurrent eclipse of the father function.

     if I simply remark that it is impossible not to make something of such a construction that appeared in, I won't say the century, but in the decade in which the Oedipus complex was brought to light

369. #369

     Seminar VIII · Transference · Jacques Lacan · p.363

     **M EDICAL H A R M O N Y** > **CAPITAL I A N D LITTLE** *a* > **IDENTIFICATION VIA** *"E IN E IN Z IG E R Z U G* **"**

     Theoretical move: Lacan critiques the Jekels-Bergler theory of narcissism and the ego-ideal by showing that their reliance on a "neutral energy" oscillating between Eros and Thanatos, and their attribution of object-creation to the death drive, result from a failure to distinguish the Symbolic, Imaginary, and Real registers — a failure that his optical schema (mirror A, real image *i(a)*, and flowers *a*) is designed to correct and generalize.

     Freud told us that it is to the degree to which this object - the father, for example, in a first rough-and-ready schematization of the Oedipus complex - is internalized that it comes to constitute the superego

370. #370

     Seminar IX · Identification · Jacques Lacan · p.165

     *Seminar 14*: *Wednesday 21 March 1962* > *Seminar 16*: *Wednesday 4 April 1962*

     Theoretical move: Lacan defines anxiety as the sensation of the desire of the Other — not an affect without an object in reality but one where the lack of object is on the subject's side — and positions the phallus as the mediating term between demand and desire, showing how hysteria and obsessional neurosis are each specific strategies for managing the desire of the Other.

     The whole dialectic of the castration complex in so far as for her it introduces the Oedipus complex, as Freud tells us, means nothing other than that.

371. #371

     Seminar IX · Identification · Jacques Lacan · p.138

     *Seminar 14*: *Wednesday 21 March 1962*

     Theoretical move: Lacan argues that the torus topology — not the sphere — is the fundamental structure of the desiring subject, because desire is constitutively knotted to the law of the Oedipus complex (the prohibition on the Other's desire), which installs an irreducible void/hole that demand and desire can never simply substitute for one another; this topological duplicity also accounts for the subject's split position as simultaneously inside and excluded from the field of the Other, grounding the impossibility of reducing desire to need.

     desire is fundamentally, radically structured by this knot which is called the Oedipus complex... a relationship between a demand which takes on such a privileged value that it becomes the absolute commandment, the law, and a desire, which is the desire of the Other

372. #372

     Seminar IX · Identification · Jacques Lacan · p.157

     *Seminar 14*: *Wednesday 21 March 1962* > *Seminar 15*: *Wednesday 28 March 1962*

     Theoretical move: The passage argues that Jones's concept of 'aphanisis' misidentifies the source of anxiety in the castration complex by conflating the disappearance of desire with repression; true anxiety is always about the object that desire dissimulates (the void at the heart of demand), not about desire's disappearance—and this misrecognition occludes the decisive function of the phallus as the instrument mediating desire's relation to the big Other.

     To define the meaning of what I can call here without forcing anything the Oedipal effect, Jones tells us something which could not be better situated in our discourse

373. #373

     Seminar IX · Identification · Jacques Lacan · p.127

     *Seminar 13*: *Wednesday 14 March 1962*

     Theoretical move: The neurotic's defining feature is the desire to know — specifically to reverse the effacing of the thing by the signifier and recover the real that preceded signification — and this structure, rather than social maladjustment, gives neurosis its theoretical authority; meanwhile, sublimation is reframed as a paradoxical detour through signification by which jouissance is obtained without repression.

     if the reference to Oedipus may leave the question open, the fact that he ended his discourse on Moses and the way he did it, leaves no doubt that the foundation of Christian revelation is indeed therefore in this grace relationship which Paul makes succeed to the law.

374. #374

     The Triumph of Religion · Jacques Lacan · p.31

     I. Regarding Ethics, Freud Has What it Takes

     Theoretical move: Lacan argues that Freud's ethics cannot be reduced to utilitarianism or humanism because its core is the structuring function of the Name-of-the-Father as prohibition of jouissance, a mechanism legible in St. Paul's account of the law and sin, and whose truth Freud traces through the Oedipus complex, Totem and Taboo, and Moses and Monotheism to a Judeo-Christian ontological tradition that grounds the subject in discourse rather than in biology.

     The decline of the Oedipus complex is the mourning of the father, but it leaves us with a durable consequence: the identification known as the superego.

375. #375

     The Triumph of Religion · Jacques Lacan · p.50

     II. Can Psychoanalysis Constitute the Kind of Ethics Necessitated by our Times?

     Theoretical move: Lacan argues that Freud's investigation of narcissism and the mirror stage reveals that self-love is always love of an imaginary other, and that the unconscious—structured like language—marks the place where the subject is split from the Thing (Das Ding), making any ethics grounded in ego-psychology or object relations insufficient for the demands of scientific modernity.

     he related it first to the Oedipal drama - in other words, to a dramatic conflict articulating a more profound splitting of the subject.

376. #376

     A Voice and Nothing More · Mladen Dolar · p.209

     Notes > Chapter 4 The Ethics of the Voice

     Theoretical move: These notes to "The Ethics of the Voice" develop the structural homology between the superego's categorical imperative and the Kantian moral law, trace the voice's ethical function across Rousseau, Kant, Freud, and Lacan, and culminate in the claim that the foreclosed Name-of-the-Father returns in the Real precisely as the voice in psychosis.

     Kant's categorical imperative is thus the direct heir of the Oedipus complex

377. #377

     Read My Desire: Lacan Against the Historicists · Joan Copjec · p.104

     Orthopsycbism > Guilty versus Useful Pleasures > Beyond the Good Neighbor Principle

     Theoretical move: The passage argues that psychoanalysis fundamentally opposes utilitarianism's ethics by grounding moral law not in reciprocity and shared pleasure but in the nonreciprocal relation between the subject and its inaccessible Thing—demonstrating that repressed desire is the cause, not the consequence, of the law, and that true freedom consists in acting contrary to self-interest, even unto death.

     psychoanalysis detaches its interdiction from any promise of pleasure... the mother, who must remain, according to the interdiction, inaccessible to the subject.

378. #378

     Read My Desire: Lacan Against the Historicists · Joan Copjec · p.131

     Vampires, Breast-Feeding, and Anxiety

     Theoretical move: Anxiety, understood as a signal of the overproximity of object a rather than of lack, is structurally equivalent to the Gothic vampire figure; the symbolic order defends against the Real through negation, doubt, and repetition rather than interpretation, and psychoanalysis founds itself precisely on the rigorous registration of its own inability to know the Real - a 'belief without belief' that is not skepticism.

     the second part of the dream is defined by a turning away from the object a that erupted in the first part... Freud no longer wants to know; his primary desire is a desire not to know anything of the real that provoked in him so much anxiety.

379. #379

     Read My Desire: Lacan Against the Historicists · Joan Copjec · p.263

     LetbalJouissance and the FemlDe Fatale > Sexual Diference and the Superego > Chapter l

     Theoretical move: This passage consists entirely of scholarly endnotes and bibliographic references for multiple chapters, providing citations and brief contextual glosses rather than advancing any single theoretical argument. It is non-substantive as a theoretical unit, though several notes touch on key Lacanian concepts (extimacy, anxiety, ethics, suture, the real) in passing.

     Lacan claims in his anxiety seminar (July 3, 1963) that 'Oedipus did not have an Oedipus complex; his sin was that he wanted to know.'

380. #380

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     The Ego and its Forms of Dependence

     Theoretical move: Freud argues that the super-ego's peculiar severity derives from its dual origin—as the earliest identification (heir to the Oedipus complex) and as a reincarnation of archaic id-formations—and uses this structural account to explain clinical phenomena including negative therapeutic reaction, unconscious guilt, and the differential manifestation of guilt in obsessional neurosis, melancholia, and hysteria, ultimately linking the super-ego's cruelty to the death drive turned inward.

     it is heir to the Oedipus complex, and as such was responsible for introducing the most momentous objects into the ego

381. #381

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     IV

     Theoretical move: Through a detailed clinical analysis of Little Hans's horse phobia and the Wolf-man's wolf phobia, Freud argues that symptom-formation in neurosis is constituted not merely by repression of a single drive-impulse but by the simultaneous repression of two opposed impulses (hostile aggression and passive affection toward the father), with displacement onto an animal surrogate as the structural mechanism that transforms a comprehensible emotional reaction into a true neurosis, and with regression serving as an alternative or supplementary defense to repression proper.

     the formation of the phobia also served to nullify his affectionate object-cathexis in respect of his mother... What is involved in Hans's case is a repression process that affects almost all the components of his Oedipus complex

382. #382

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     III

     Theoretical move: Freud argues that the compulsion to repeat—manifest in transference neurosis, fate patterns, and traumatic dreams—operates beyond and more primally than the pleasure principle, forcing a theoretical revision that displaces pleasure as the sole regulator of psychical excitation and anticipates the hypothesis of the death drive.

     The content of these all-too-accurate reproductions of the past is always a particular element of infantile sexual life, namely the Oedipus complex and its offshoots, and they always take place within the ambit of the transference process

383. #383

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     II

     Theoretical move: Freud develops the theory of narcissism by tracing libido distribution across organic illness, hypochondria, sleep, and love-object choice, arguing that ego-libido and object-libido are structurally parallel and that primary narcissism is universal, grounding the compulsion to love others in the pathogenic effects of excessive libidinal build-up in the ego.

     Sexual drives initially develop by imitating the ego drives and their gratification, and only subsequently make themselves independent of them – though the imitative process remains evident in the fact that it is the people concerned with the child's feeding, care and protection who become its first sexual objects, hence primarily the mother or mother-surrogate.

384. #384

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     Introduction

     Theoretical move: The passage argues that Freud's theory of the unconscious reveals an irreducible cycle of repetition, submission, and authority-seeking that underlies all politics, love, and therapy, and that the analyst — like Shakespeare's Falstaff — must strategically occupy the position of the primal father/authority in order to work through, rather than merely repeat, these foundational fantasies.

     In the tavern scene, a magnificent psychoanalysis that exceeds every analysis yet attempted, Falstaff jumps gaily into the Oedipal circle, filling the role of Hal's father.

385. #385

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     The Ego and the Super-Ego (the Ego-Ideal)

     Theoretical move: Freud argues that the super-ego/ego-ideal is the structural heir to the Oedipus complex, formed through identification with the repressed paternal obstacle, and constitutes the psychical site of conscience, morality, and religion—thereby answering the charge that psychoanalysis neglects man's 'higher' nature by locating that higher presence in the ego-ideal's phylogenetically inherited structure.

     This dual visage of the ego-ideal derives from the fact that the latter was brought into play in order to repress the Oedipus complex, indeed owes its very existence to this critical turn of events.

386. #386

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     VII

     Theoretical move: Freud argues that anxiety in phobias and obsessional neurosis is fundamentally a signal-affect generated by the ego in response to a danger situation ultimately reducible to castration, and that symptoms are produced not to avoid anxiety per se but to avoid the underlying danger situation that anxiety signals; this requires reconciling the dual-drive theory with the libido-organization stages by treating drives as always mixed rather than pure.

     the ego has to take action against a libidinal object-cathexis on the part of the id (whether involving the positive or the negative form of the Oedipus complex), because it is convinced that giving in to it would incur the risk of castration.

387. #387

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     V

     Theoretical move: Freud advances a metapsychological account of symptom-formation by contrasting conversion hysteria (which largely confines its defence to repression) with obsessional neurosis (where libido regression to the sadistic-anal phase, superego harshness, and reaction-formations constitute a distinct and more elaborate defence structure), proposing that the castration complex drives both and that the difference lies in constitutional/temporal factors affecting the genital organisation of the libido.

     Obsessional neurosis presumably arises out of exactly the same circumstance as hysteria does, namely the imperative need to fight off the libidinal demands of the Oedipus complex.

388. #388

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     VI

     Theoretical move: Freud identifies two surrogate repressive techniques specific to obsessional neurosis—obliteration and isolation—and argues that both operate through motor symbolism to achieve the same goal as repression, while also raising the problem of whether castration anxiety is the sole motor of defence across all neuroses, particularly in women.

     The starting-point for all three neuroses is the destruction of the Oedipus complex; in all of them, we assume, fear of castration is the motor driving the ego's vigorous resistance.

389. #389

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     VIII

     Theoretical move: Freud constructs a developmental series of danger situations (birth trauma → object-loss → castration → super-ego) each generating its specific fear-determinant, while simultaneously revising his earlier economic theory of anxiety to recast fear as an intentional ego-signal rather than an automatic libidinal discharge, and correlating each fear-determinant with a corresponding neurotic structure.

     I have shown elsewhere how in the development of young girls the castration complex directly conduces to affectionate object-cathexis.

390. #390

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     Notes

     Theoretical move: This passage consists of translator/editor footnotes to Freud's "The Ego and the Id," clarifying terminological and conceptual issues around das Ich/das Es, the bodily ego, the id as libidinal reservoir, the Oedipus complex, and related matters — it is primarily philological and exegetical rather than advancing an independent theoretical argument.

     the ultimate 'dissolution', 'destruction' etc. of the Oedipus complex

391. #391

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     II

     Theoretical move: Freud argues that narcissism and object-love constitute two fundamentally different libidinal economies whose interaction explains the gendered asymmetry of erotic fascination, the structure of parental love, and the various paths to object-choice — showing narcissism to be not merely a developmental phase but a persistent force that shapes object-relations throughout life.

     it is to become a great man and great hero as proxy for the father, or get a prince for a husband as belated compensation for the mother.

392. #392

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     Notes

     Theoretical move: This passage is a notes/apparatus section of the Penguin Modern Classics edition of Freud's writings, providing editorial clarifications, translation corrections, and cross-references. The one substantive theoretical note (note 83) articulates Freud's position on unconscious guilt, its analytic treatment, and the limits of the analyst's therapeutic role.

     grammatically it can refer to 'the ego' or to 'the Oedipus complex'. The Standard Edition questionably resolves the ambiguity

393. #393

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     Notes

     Theoretical move: This is an editorial notes section providing translator/editor commentary on Freud's terminology and cross-references between texts; the substantive theoretical content is minimal, confined to note 53 (on repression and the fate of drive-impulses) and note 74 (on masochism and the death drive in phobias).

     I became aware of the difference between the mere repression of an old wish-impulse and its actual eradication while writing my paper 'Der Untergang des Ödipus-Komplexes' ['The Dissolution of the Oedipus Complex', 1924].

394. #394

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     The Ego and the Super-Ego (the Ego-Ideal)

     Theoretical move: Freud argues that the ego's encounter with lost objects produces identification as a structural residue, and that the dissolution of the Oedipus complex specifically generates the super-ego/ego-ideal as a precipitate of those identifications — establishing the super-ego as an internal agency that actively opposes the rest of the ego and is constitutively linked to sublimation, narcissism, and bisexuality.

     the most pervasive result of the sexual phase dominated by the Oedipus complex is that it leaves its imprint on the ego, manifest in the creation of these two identifications that are in some way harmonized with one another.

395. #395

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     Introduction

     Theoretical move: This introductory essay argues that Freud's central theoretical contribution is the concept of erotic and political repetition compulsion — the psyche's conservative drive to re-enact infantile fantasies of perfect love and authority — and that love's pathological character is structurally continuous with transference-love, with the superego's temporary usurpation by the beloved marking the mechanism of falling in love.

     anally retentive, orally fixated, Oedipally tied

396. #396

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     IX

     Theoretical move: Freud argues that symptom-formation is not directly tied to anxiety but is mediated by the 'danger situation': symptoms are created to extricate the ego from danger, with anxiety serving as the minimal signal that triggers this defensive process, while the persistence of archaic danger situations—rather than the drives themselves—is what distinguishes neurosis from normal development.

     If, as a boy, he perceives his mighty father as a rival vis-à-vis his mother, and becomes aware of his aggressive inclinations towards the one and sexual intentions towards the other, then he is perfectly justified in being afraid of his father.

397. #397

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     Introduction

     Theoretical move: The introduction argues that Freud's theory of Eros is fundamentally a theory of repetition compulsion rooted in the lost maternal object, narcissism, and submission to authority—such that erotic life, political life, and the compulsion to repeat are all expressions of the same libidinal economy governed by the super-ego and the drive to restore an originary, impossible object.

     If the incest wish informs every desire, then desire must be chastened time and again. Every erotic hope is a hope for the mother or the father, and such hopes require retribution.

398. #398

     Beyond the Pleasure Principle and Other Writings · Sigmund Freud

     IV

     Theoretical move: Freud revises his earlier metapsychological claim that repression converts libido into fear, arguing instead—on the basis of comparative analysis of Little Hans and the Wolf-man—that castration anxiety in the ego is the *motor* that drives repression, not its product; this inversion reconstitutes the causal relationship between anxiety and repression.

     Both forms of the Oedipus complex – the normal, active one and the inverted one – come to grief because of the castration complex.

399. #399

     Abolishing Freedom: A Plea for a Contemporary Use of Fatalism · Frank Ruda

     Freud against the Illusion of Psychical Freedom > *Einfall*: Associate Freely Now!

     Theoretical move: Free association, far from enacting psychical freedom, operates as a coercive rule that exposes unconscious determination: by repeating the illusion of freedom it simultaneously dismantles it, thereby revealing a concept of freedom internal to—rather than opposed to—determinism.

     Anyone who is to be really free and happy in love must have surmounted his respect for women and have come to terms with the idea of incest with his mother or sister.

400. #400

     Abolishing Freedom: A Plea for a Contemporary Use of Fatalism · Frank Ruda

     Fatalism in Times of Universalized Assthetization

     Theoretical move: Ruda argues that the dominant liberal conception of freedom as a capacity or possibility conflates possibility with actuality (a fundamental Aristotelianism), producing indifference and the mortification of freedom; against this, he proposes a "pure fatalism" — choosing to be unable to choose — as the only genuine exit from the impasse, illustrated through Sade's Florville as a post-Oedipal, repetition-with-difference structure.

     It seems as if the Oedipal structure expanded in all directions, and the very attempt to get rid of it inaugurated or reinforced it. The Oedipus one encounters in Florville's story is thereby already post-Oedipal.

401. #401

     Abolishing Freedom: A Plea for a Contemporary Use of Fatalism · Frank Ruda

     Freud against the Illusion of Psychical Freedom > Anatomy Is Destiny II: Male Illusions and Female Choices

     Theoretical move: By reconstructing Freud's "Anatomy is destiny" through the asymmetry between male and female developmental logics, Ruda argues that the female logic—as a forced choice of one's own unconscious that precedes and exceeds the Oedipus complex—reveals a non-arbitrary, non-conscious freedom irreducible to the male totalizing illusion, making "woman" the name for an emancipatory act rather than a fixed entity.

     The abolition of the Oedipus complex originates in a constitutive illusion: (the means of) overcoming Oedipus is an illusion.

402. #402

     Abolishing Freedom: A Plea for a Contemporary Use of Fatalism · Frank Ruda · p.159

     Freud against the Illusion of Psychical Freedom > Anatomy Is Destiny I: The Fate of the Genitals

     Theoretical move: Ruda argues that Freud's "Anatomy is destiny" is not biological determinism but a retroactive logic: it is culture and repression that transform the meaningless anatomical placement of the genitals into an inescapable fate, such that repression and the return of the repressed coincide, making cultural progress itself the source of irreducible conflict.

     once in the 1924 text 'The Dissolution of the Oedipus Complex.'

403. #403

     Abolishing Freedom: A Plea for a Contemporary Use of Fatalism · Frank Ruda

     Freud against the Illusion of Psychical Freedom > Driven Destiny Makes a Voice

     Theoretical move: The passage argues that the Freudian drive *is* destiny (Triebschicksale = tautology), because drives are the constant, inescapable force that determines the subject from within, and the four modes of drive-destiny (reversal, turning against the self, repression, sublimation) are defense formations that never abolish what they defend against—meaning psychoanalysis is a rationalist theory of psychical determinism that collapses the distinction between fate and will.

     it shows us that drives are destiny and that destiny emerges from our attempts to create defense formations against the drives, whereby we actualize precisely what we sought to prevent

404. #404

     The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.58

     2. *The Rewriting of Destiny* > *The (Uneven) Tragedy of Human Life*

     Theoretical move: The passage argues that Lacanian alienation must be stratified into two distinct registers—foundational/existential and contingent/historical—exposing how socially produced inequalities compound the universal trauma of symbolic inscription, so that "destiny" is not uniformly demoralizing but differentially so depending on one's positioning within networks of power.

     Even if Oedipus is not truly guilty of his crime (since it had been foretold well before his birth), he heroically shoulders responsibility for his act, assumes his destiny and lives with it until the end.

405. #405

     The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.61

     2. *The Rewriting of Destiny* > *The "Truth" of Desire*

     Theoretical move: Against reductive readings that cast Lacan as a defender of hegemonic law, this passage argues that Lacanian analysis aims not at social adaptation but at releasing the singularity of the subject's desire from beneath the Other's oppressive signifiers—and that refusing to cede on one's desire constitutes both the clinical goal and a form of political resistance.

     there is nothing he stresses more than the idea that we do not need to reconcile ourselves to our particular 'destiny'—that we are not, after all, quite like Oedipus

406. #406

     Read My Desire: Lacan Against the Historicists · Joan Copjec · p.123

     **Vampires, Breast-Feeding, and Anxiety**

     Theoretical move: The passage argues that the objet petit a occupies a paradoxical double position—it is both the real itself and the symbolic's positivized failure to reach the real—and uses this logic to distinguish psychoanalysis (which registers its own limits as the condition of truth) from historicism/skepticism (which forecloses the real by filling every gap with causal-cultural chains), while reading Frankenstein's monster as the paradigmatic modern subject: structurally constituted by the failure/lack of knowledge rather than by any positive invention.

     We have thus described the space of the second half of Freud's dream as an Oedipalized space both because it instantiates an avoidance of the real, a desire not to know anything about it, and because this avoidance necessitates an impotent, violable (that is, Oedipal) law.

407. #407

     Read My Desire: Lacan Against the Historicists · Joan Copjec · p.237

     <span id="Copj_9781781688892_epub_nts_r1.htm_page237"><span id="Copj_9781781688892_epub_nts_r1.htm_pg237" class="pagebreak" title="237"></span></span>**Notes** > **Chapter 5**

     Theoretical move: This is a notes/bibliography section for Chapter 5, providing bibliographic citations and brief clarifying glosses for claims made in the chapter body. It is largely non-substantive but contains several theoretically load-bearing footnotes connecting anxiety, extimacy, consciousness, negation, and desire to specific Lacanian sources.

     Lacan claims in his anxiety seminar (July 3, 1963) that 'Oedipus did not have an Oedipus complex; his sin was that he wanted to know.'

408. #408

     Read My Desire: Lacan Against the Historicists · Joan Copjec

     **The Sartorial Superego** > **Beyond the Good Neighbor Principle**

     Theoretical move: By tracing French psychiatry's concept of mental automatism through the mind/machine boundary problem, Copjec argues that the structural gap in utilitarian self-definition reveals why the psychoanalytic ethics of the Superego and the Lost Object—premised on non-reciprocal, unconditional prohibition—must replace the utilitarian model of reciprocity, pleasure-reward, and intersubjective exchange as the foundation of moral law.

     Psychoanalysis's opposition to this ethical model is predicated on a very different understanding of the prohibition of incest as the foundation of society.

409. #409

     Read My Desire: Lacan Against the Historicists · Joan Copjec · p.182

     **Locked Room/Lonely Room: Private Space in Film Noir** > **Detour through the Drive**

     Theoretical move: The shift from classical detective fiction to film noir is theoretically recast not as a narrative inversion of identification but as a structural choice between desire (sense, language, lack) and drive (being, jouissance), homologized through Freud's fort/da game and mapped onto a broader historical transition from an Oedipal order of desire to a contemporary order of commanded jouissance with political consequences.

     the old modern order of desire, ruled over by an Oedipal father, has begun to be replaced by a new order of the drive, in which we no longer have recourse to the protections against jouissance that the Oedipal father once offered.

410. #410

     Read My Desire: Lacan Against the Historicists · Joan Copjec · p.121

     **Vampires, Breast-Feeding, and Anxiety**

     Theoretical move: Copjec argues that anxiety, as a signal of the overproximity of objet petit a (a "lack of lack"), cannot be met with interpretation but only with the symbolic's repeated, self-differentiating negation of the real — a negation that must operate without naming, thereby making doubt a defense against the real rather than a mark of uncertainty.

     Filled with paternal figures, this space is infused with an air of interdiction, of rules, regulations, and prescriptions

411. #411

     Blown Away: Refinding Life After My Son's Suicide · Richard Boothby · p.199

     <span id="Boot_9781635422610_epub3_c14_r1.xhtml_page_198" class="pagebreak" role="doc-pagebreak" title="198"></span><span id="Boot_9781635422610_epub3_c14_r1.xhtml_page_199" class="pagebreak" role="doc-pagebreak" title="199"></span>*14*

     Theoretical move: The passage stages a classic analytic move: the analysand's resistance to self-knowledge (contempt for "pat Freudian formulas") is itself interpreted as a defence against a painful discovery — that projected opacity onto the other (ex-wife, son) screens disavowed rage within the self, illustrating how projection and denial function in the transference relationship.

     It's my Oedipal moment, the fantasy of myself as a murderer. Do I fit the Freudian mold so patently? At the bottom, it's about unacknowledged rage.

412. #412

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.287

     <span id="ch6.xhtml_p281" class="pagebreak" aria-label=" page 281. " role="doc-pagebreak"></span>Conclusion

     Theoretical move: Boothby argues that Lacan's concept of the Real is the decisive retrieval of Freudian metapsychology, translating the energetic remainder that escapes psychical representation into the register of the unrepresentable Other and das Ding, and that the objet a constitutes Lacan's unique theoretical contribution—the 'dispositional object'—which has no analogue in any contemporary philosophy of the unthought ground of thought.

     Lacan thus reminds us of the essential point of Freud's theory of the Oedipus complex: the notion of an individual psyche is ultimately unintelligible.

413. #413

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.296

     <span id="ch6.xhtml_p281" class="pagebreak" aria-label=" page 281. " role="doc-pagebreak"></span>Conclusion > 8. The Truth in Fiction

     Theoretical move: The passage argues that the *objet a* is the nodal point where truth and fiction are knotted together, and that the Freudian-Lacanian insight into the subject's unavoidable immersion in myth/fiction is precisely what defines the distinctive contribution of psychoanalysis as a philosophy—error is not opposed to truth but is its privileged site of emergence.

     Freud's choice of Sophocles' Oedipus as the exemplar of psychoanalytic truth is perfectly apt, not so much for the particulars of his story, but simply for its status as a myth.

414. #414

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.129

     <span class="chnum ordinal">Chapter 2 </span><span id="ch2.xhtml_p71" class="pagebreak" aria-label=" page 71. " role="doc-pagebreak"></span>Between the Image and the Word > The Metaphoric and Metonymic Poles

     Theoretical move: Boothby articulates a general theory of metaphor and metonymy by mapping Lacan's structural distinction onto an original framework of "positionality" vs. "dispositional field," arguing that metaphor operates through positional substitution that releases latent dispositional meaning, while metonymy operates through lateral slippage across the dispositional field — and that this dynamic is more fundamental than the image/sign dichotomy itself.

     It is a capacity that must be developed in the course of language acquisition and one that Lacan will associate with the resolution of the Oedipus complex.

415. #415

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.245

     <span class="chnum ordinal">Chapter 5 </span><span id="ch5.xhtml_p241" class="pagebreak" aria-label=" page 241. " role="doc-pagebreak"></span>Figurations of the *Objet a* > The Object-Cause of Desire

     Theoretical move: The passage argues that the *objet petit a* is the "object-cause" of desire: a primordially lost, liminal object that is simultaneously imaginary, symbolic, and real yet belongs to none, and whose retroactive ceding—not subtraction from a pre-formed subject—constitutes the desiring subject itself, such that desire paradoxically originates only in and through the loss of its object.

     isn't this the ordinary meaning of the Oedipal drama: the child is split off from the maternal body under the father's threat of castration?

416. #416

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.294

     <span id="ch6.xhtml_p281" class="pagebreak" aria-label=" page 281. " role="doc-pagebreak"></span>Conclusion > 6. The Paradoxes of Nachträglichkeit and the Time of the Real

     Theoretical move: The passage argues that Nachträglichkeit radically forecloses any appeal to a pre-symbolic origin of drive or desire, and simultaneously warns against substantializing the Lacanian Real: the Real is not a prior Ur-stuff but is constituted retroactively through fractures of the Imaginary and failures of the Symbolic, with objet a functioning as the index of those tensions at their intersection.

     a Lacanian point of view reveals the profound appropriateness of Freud's choosing to represent the truth of the unconscious with the drama of Oedipus

417. #417

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.185

     <span class="chnum ordinal">Chapter 3 </span><span id="ch3.xhtml_p133" class="pagebreak" aria-label=" page 133. " role="doc-pagebreak"></span>The Freudian Dialectic > Toward a Lacanian Theory of Sacrifice

     Theoretical move: Boothby argues that sacrifice's general function is to establish the operation of the signifier: it pivots between the imaginary and the symbolic by enacting a violation of bodily wholeness (castration logic) that simultaneously founds a system of signifiers, the law of exchange, and the big Other — thereby integrating prior anthropological theories of sacrifice into a single Lacanian account.

     Sacrifice replays on the level of cultural formations the process of symbolic structuration accomplished in the individual by the Oedipus complex.

418. #418

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.271

     <span class="chnum ordinal">Chapter 5 </span><span id="ch5.xhtml_p241" class="pagebreak" aria-label=" page 241. " role="doc-pagebreak"></span>Figurations of the *Objet a* > Why One and One Make Four

     Theoretical move: By mapping gestalt concepts (figure/ground) onto the Schema R and contrasting it with Schema L, Boothby argues that symbolic castration is the process of "demotivation" that opens the real between the imaginary axis (m-i) and the symbolically mediated axis (I-M), distinguishing the fuller picture of the Oedipus complex from the neurotic, analytic situation mapped by Schema L.

     the Schema R charts the inner workings of the Oedipus complex in symbolic castration and thus represents a fuller and more 'normal' picture of psychical structure.

419. #419

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby

     <span class="chnum ordinal">Chapter 4 </span><span id="ch4.xhtml_p191" class="pagebreak" aria-label=" page 191. " role="doc-pagebreak"></span>The Freudian Thing

     Theoretical move: The chapter pivots from a dualistic (imaginary/symbolic) framework to a triadic one (imaginary/symbolic/real integrated via the Borromean Knot), arguing that Freudian dualisms internally require development into triadic structures, and that the split, Other-bound subject disclosed by psychoanalysis—together with Nachträglichkeit—fundamentally challenges any philosophy premised on a unified representing subject.

     every relation of subject and object is triangulated by a third position, the locus of the Other. Indeed, it is precisely such a triangle of subject, object, and Other that is at stake in the Oedipus complex.

420. #420

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.191

     <span class="chnum ordinal">Chapter 4 </span><span id="ch4.xhtml_p191" class="pagebreak" aria-label=" page 191. " role="doc-pagebreak"></span>The Freudian Thing > <span id="ch4.xhtml_p193" class="pagebreak" aria-label=" page 193. " role="doc-pagebreak"></span>A Love Triangle

     Theoretical move: By arguing that the phallus as signifier is retroactively inscribed into the very formation of the narcissistic ego—simultaneously its last discovery and its originary motive—Boothby establishes that the Symbolic (and specifically the Name-of-the-Father/phallus) has priority over the Imaginary even at the most primitive level of ego formation, grounding this in Lacan's retroactive temporality (Nachträglichkeit) and its Freudian precedent in trauma theory.

     there is no better place to begin than with the Oedipus complex and, more particularly, with the pivotal role played by the phallus.

421. #421

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.222

     <span class="chnum ordinal">Chapter 4 </span><span id="ch4.xhtml_p191" class="pagebreak" aria-label=" page 191. " role="doc-pagebreak"></span>The Freudian Thing > <span id="ch4.xhtml_p216" class="pagebreak" aria-label=" page 216. " role="doc-pagebreak"></span>Speaking of the Thing

     Theoretical move: The passage argues that access to *das Ding* is constituted through linguistic competence—specifically "positional articulation"—and that this is the deepest form of Nachträglichkeit: language retroactively restructures human perception itself. Hegel's dialectic of the implicit/explicit (an sich/für sich) and his account of the arbitrary linguistic sign are marshalled to show how naming liberates the Thing from perceptual intuition, anticipating Saussure and preparing the ground for a structuralist resolution.

     The theory of the Oedipus complex supposes precisely such a radical retro-formation of the child's powers of representation. This transformation is responsible for the production of infantile amnesia.

422. #422

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.181

     <span class="chnum ordinal">Chapter 3 </span><span id="ch3.xhtml_p133" class="pagebreak" aria-label=" page 133. " role="doc-pagebreak"></span>The Freudian Dialectic > <span id="ch3.xhtml_p175" class="pagebreak" aria-label=" page 175. " role="doc-pagebreak"></span>Psychoanalysis and the Theory of Sacrifice

     Theoretical move: By tracing the parallels and divergences between Girard's theory of sacrificial violence/mimetic desire and Lacanian psychoanalysis, the passage argues that Girard's theory of sacrificial dismemberment as the origin of symbolic competence is structurally homologous to Lacan's reinterpretation of castration as the cut that inaugurates the subject's entry into language — a convergence Girard himself failed to recognize.

     Freud misunderstood the underlying dynamic of the Oedipal period, as he assumed a quasi-natural desire for the mother as the basis for rivalry with the father instead of tracing conflict back to the mimetic nature of desire

423. #423

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.171

     <span class="chnum ordinal">Chapter 3 </span><span id="ch3.xhtml_p133" class="pagebreak" aria-label=" page 133. " role="doc-pagebreak"></span>The Freudian Dialectic > Language Acquisition and the Oedipus Complex

     Theoretical move: Boothby argues that the Oedipal transformation is best understood structurally as a labor of the death drive that deconstructs imaginary identification and installs the child in the symbolic order, linking castration anxiety, superego formation, and jouissance into a coherent Lacanian re-reading of Freudian metapsychology.

     Lacan's crucial innovation is to view the Oedipus complex not thematically but structurally. Less important than any particular intention to marry the mother and murder the father is an underlying transformation in the child's capacities of representation

424. #424

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby

     <span id="Index.xhtml_p323" class="pagebreak" aria-label=" page 323. " role="doc-pagebreak"></span>Index

     Theoretical move: This is a non-substantive index passage from Boothby's "Freud as Philosopher" (2001), listing concepts and proper names with their page references. It performs no theoretical argumentation but maps the book's conceptual terrain.

     and Oedipus complex 172–73

425. #425

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.260

     <span class="chnum ordinal">Chapter 5 </span><span id="ch5.xhtml_p241" class="pagebreak" aria-label=" page 241. " role="doc-pagebreak"></span>Figurations of the *Objet a* > Between the Look and the Gaze

     Theoretical move: By identifying the gaze with objet petit a and locating it in a triadic, topological structure that pre-exists and constitutes the field of the visible, Boothby argues that the Lacanian gaze is not a competing look but the dispositional horizon of consciousness itself—the desire of the Other that frames all positional awareness—with distinct political and clinical consequences in mass psychology versus analytic transference.

     The Lacanian gaze is thus understandable only in the triadic structure of desire, the Oedipal structure in which the subject is faced with the question of the Other's desire.

426. #426

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby

     <span class="chnum ordinal">Introduction</span><span id="ch0.xhtml_p1" class="pagebreak" aria-label=" page 1. " role="doc-pagebreak"></span> Returning to Metapsychology

     Theoretical move: The passage argues that the persistent rejection of Freud's metapsychology is based on fundamental misunderstanding, and that recovering metapsychology is essential for grasping the genuine philosophical radicality of Freud's thought—without it, psychoanalysis collapses into merely a talking therapy defined by the Oedipus and castration complexes.

     psychoanalysis becomes merely one of a legion of talking therapies, distinctive merely for its thematics of the Oedipus and castration complexes.

427. #427

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby

     <span class="chnum ordinal">Chapter 3 </span><span id="ch3.xhtml_p133" class="pagebreak" aria-label=" page 133. " role="doc-pagebreak"></span>The Freudian Dialectic > <span id="ch3.xhtml_p134" class="pagebreak" aria-label=" page 134. " role="doc-pagebreak"></span>The Formative Power of the Image

     Theoretical move: Boothby argues that Lacan's concept of the Imaginary is not a departure from but a deepening of Freud's own metapsychological commitments — specifically the prematurity of birth, the bodily ego, the ego-object bipolarity of libidinal economy, and the irreducible narcissistic resistance to change — showing that the Imaginary theorises what Freud left implicit.

     The phylogenetic factor concerns the supposition of an inherited propensity to guilt, the legacy of the murder of the primal father of prehistory.

428. #428

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.215

     <span class="chnum ordinal">Chapter 4 </span><span id="ch4.xhtml_p191" class="pagebreak" aria-label=" page 191. " role="doc-pagebreak"></span>The Freudian Thing > Thing or No-thing

     Theoretical move: The passage argues that sublimation reveals the drive's true nature precisely because it aims not at the imaginary object but at das Ding (the primordially lost object), and that the non-equivalence of object and Thing is what opens the space beyond the pleasure principle, grounds the Oedipus complex's function, and inverts the Freudian moral law by identifying the Sovereign Good with the forbidden mother-Thing.

     It is the function of the Oedipus complex to stabilize the moment of separation between the object and das Ding.

429. #429

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.133

     <span class="chnum ordinal">Chapter 3 </span><span id="ch3.xhtml_p133" class="pagebreak" aria-label=" page 133. " role="doc-pagebreak"></span>The Freudian Dialectic > Language Acquisition and the Oedipus Complex

     Theoretical move: Lacan's innovation on the Oedipus complex is to ground the castration complex not in contingent parental threat but in a structural, essential transition from the imaginary to the symbolic order: the fragmentation of the ego-body-image (corps morcelé) is the internal psychical correlate of accession to the linguistic signifier, with the penis functioning as the privileged imaginary support for binary opposition at the foundation of language.

     Perhaps Lacan's single most important innovation is to place the Freudian theory of the Oedipus complex on a new foundation, as he finds in the Oedipal drama, together with the castration complex that is its pivot, the critical moment in which the child's relation to language is crystallized.

430. #430

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.281

     <span id="ch6.xhtml_p281" class="pagebreak" aria-label=" page 281. " role="doc-pagebreak"></span>Conclusion

     Theoretical move: The passage argues that Lacan's "return to Freud" is not a Oedipal critique but a structural recovery that reveals the inner coherence of Freudian metapsychology, and that the Freudian-Lacanian subject is constituted by an irremediable gap and a double ground of representation (imaginary/symbolic) that situates psychoanalysis at the intersection of phenomenology and structuralism.

     Ironically, to the extent that intellectual inheritance is typically marked by anxiety of influence and pointed force of critique, Lacan's relation to Freud represents the least Oedipal of intellectual filiations.

431. #431

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.162

     <span class="chnum ordinal">Chapter 3 </span><span id="ch3.xhtml_p133" class="pagebreak" aria-label=" page 133. " role="doc-pagebreak"></span>The Freudian Dialectic > The Agency of Death in the Signifier

     Theoretical move: The passage argues that the death drive is double-sided: operating as imaginary unbinding (violence, hallucination, fragmentation) and as symbolic unbinding (signification), where the symbolic constitutes a "second-order binding" whose very bound structure enables ongoing dissolution of imaginary unities — thereby translating Freud's instinct-fusion into a dialectic of binding/unbinding immanent to the speech chain itself.

     we will consider the implications of these points for Lacan's rereading of the Oedipus complex

432. #432

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.189

     <span class="chnum ordinal">Chapter 3 </span><span id="ch3.xhtml_p133" class="pagebreak" aria-label=" page 133. " role="doc-pagebreak"></span>The Freudian Dialectic > Toward a Lacanian Theory of Sacrifice

     Theoretical move: Boothby argues that sacrifice, read through a Lacanian lens, is not primarily a gift economy (do ut des) but the structural founding act that constitutes the signifier, the lost object, and desire itself (do ut desidero) — making sacrifice the ritual recapitulation of the Oedipus complex's constitutive separation.

     recapitulates on the level of ritual practices the original sacrifice made by every human being—that of separating from the mother by renouncing the security, comfort, and satisfaction of her body.

433. #433

     Freud as Philosopher: Metapsychology After Lacan · Richard Boothby · p.264

     <span class="chnum ordinal">Chapter 5 </span><span id="ch5.xhtml_p241" class="pagebreak" aria-label=" page 241. " role="doc-pagebreak"></span>Figurations of the *Objet a* > Why One and One Make Four

     Theoretical move: By mapping the *objet a* across Schema L, Schema R, the Gestalt figure/ground distinction, and the Greimasian semiotic square, Boothby argues that the *objet a* is not a positional object but an "objectality" function that emerges from the structural tension between das Ding (maternal) and the paternal Law (symbolic order), a tension whose topology is best captured by Schema R rather than Schema L.

     The primary achievement of the Oedipus complex is to effect this shift in the lower right corner of the schema from the maternal Thing to the paternal Law.

434. #434

     The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.149

     Beginning More than Halfway There > **The Crisis of Learning** > **Wringing Necks**

     Theoretical move: The passage traces the pre-history of Heidegger's concept of Gerede (idle talk) through his early Freiburg lectures and his break with Husserl, arguing that his critique of worldview philosophy, popular scholarship, and university reform rhetoric anticipates the ontological-existential analysis of fallen public discourse in Being and Time.

     There was more (and less) at stake in this Oedipal drama than Heidegger's fading prospect of a tenure-track appointment.

435. #435

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     Notes

     Theoretical move: This passage consists of translator's notes and editorial annotations to Freud's "The Ego and the Id," clarifying key terminological and conceptual issues including the Ego/Id distinction, the bodily ego, identification, the Oedipus complex, narcissism, and drive de-merging — but does not itself advance a theoretical argument beyond philological and translational clarification.

     the ultimate 'dissolution', 'destruction' etc. of the Oedipus complex

436. #436

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     Introduction

     Theoretical move: The introduction argues that Freudian erotic theory is fundamentally a theory of repetition compulsion: libidinal life is structured by the unattainable lost (maternal) object, narcissistic fascination, and the superego's demand for punishment, such that the compulsion to repeat past fixations makes genuine erotic liberation—and by extension political freedom—structurally impossible.

     If the incest wish informs every desire, then desire must be chastened time and again. Every erotic hope is a hope for the mother or the father, and such hopes require retribution.

437. #437

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     The Ego and the Super-Ego (the Ego-Ideal)

     Theoretical move: Freud argues that the super-ego/ego-ideal is the heir to the Oedipus complex, formed by internalizing the paternal prohibition and thus perpetuating both individual and phylogenetic inheritance within the psyche; this move simultaneously grounds religion, morality, and the social sense in the dynamics of identification and repression rather than in any transcendent 'higher nature'.

     This dual visage of the ego-ideal derives from the fact that the latter was brought into play in order to repress the Oedipus complex, indeed owes its very existence to this critical turn of events.

438. #438

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     VII

     Theoretical move: Freud argues that anxiety in phobias and obsessional neurosis is fundamentally a signal-reaction by the ego to the danger of castration (or its derivatives), and that symptoms are produced not to avoid fear itself but to avoid the danger situation that fear signals — a clarification that also forces a revision of drive theory by acknowledging that drives never appear in pure form but always in mixtures of Eros and the destruction drive.

     the ego has to take action against a libidinal object-cathexis on the part of the id (whether involving the positive or the negative form of the Oedipus complex), because it is convinced that giving in to it would incur the risk of castration.

439. #439

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     IV

     Theoretical move: Through close analysis of Little Hans's horse phobia and the Wolf-man's wolf phobia, Freud argues that symptom-formation in neurosis involves not merely repression of a single drive-impulse but the simultaneous repression of two opposed impulses (sadistic aggression toward the father and passive affection for him), with displacement—not reaction-formation—as the operative mechanism, and that regression can serve as an alternative or supplement to repression in warding off disagreeable drive-impulses.

     We will not get a single step further unless we look at the entire psychic situation of the child as revealed to us in the course of our psychoanalytical work with him. He is possessed of a jealous and hostile Oedipus attitude to his father.

440. #440

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     The Ego and the Super-Ego (the Ego-Ideal)

     Theoretical move: Freud argues that the ego's identifications with lost objects—culminating in the Oedipus complex's resolution—produce a differentiated agency within the ego (the super-ego/ego-ideal), and that this mechanism of converting object-libido into narcissistic libido via identification is the general pathway for sublimation and character formation.

     the most pervasive result of the sexual phase dominated by the Oedipus complex is that it leaves its imprint on the ego, manifest in the creation of these two identifications that are in some way harmonized with one another.

441. #441

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     III

     Theoretical move: Freud argues that the clinical phenomenon of the compulsion to repeat—whereby patients re-enact rather than remember repressed material, including experiences that were never pleasurable—cannot be explained by the pleasure principle alone, thereby positing repetition as a more primal, elementary psychical force that displaces the pleasure principle and demands its own theoretical account.

     The content of these all-too-accurate reproductions of the past is always a particular element of infantile sexual life, namely the Oedipus complex and its offshoots

442. #442

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     Notes

     Theoretical move: This is an editorial notes section for a volume of Freud's writings, providing translator's glosses, cross-references, and one substantive Freudian note (note 53) on the fate of repressed drive-impulses and another (note 74) linking masochism to the death drive in phobias. The passage is predominantly bibliographic/apparatus but contains some theoretical content.

     I became aware of the difference between the mere repression of an old wish-impulse and its actual eradication while writing my paper 'Der Untergang des Ödipus-Komplexes' ['The Dissolution of the Oedipus Complex', 1924].

443. #443

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     Notes

     Theoretical move: This is an editorial notes section providing translator's annotations, textual clarifications, and cross-references for Freud's texts (primarily *The Ego and the Id* and *Inhibition, Symptom, and Fear*); the most theoretically substantive note (83) elaborates on the technique for handling unconscious guilt-feeling, identification, the ego-ideal, and the limits of psychoanalytic therapy.

     Freud's word for 'its' is ambiguous: grammatically it can refer to 'the ego' or to 'the Oedipus complex'. The Standard Edition questionably resolves the ambiguity by altering the formulation to 'cathexis of the latter', that is, of the Oedipus complex.

444. #444

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     IX

     Theoretical move: Freud argues that symptoms are not simply equivalent to fear but are formations that interpose a "danger situation" between anxiety and drive-pressure, functioning to extricate the ego from danger; this reframes the relationship between anxiety, symptom-formation, and defence, while ultimately confronting the unresolved question of why some fear-determinants are never relinquished and neurosis persists.

     If, as a boy, he perceives his mighty father as a rival vis-à-vis his mother, and becomes aware of his aggressive inclinations towards the one and sexual intentions towards the other, then he is perfectly justified in being afraid of his father, and his fear of punishment can easily be phylogenetically reinforced and manifest itself as fear of castration.

445. #445

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     Introduction

     Theoretical move: The passage argues that Freud's theory of group psychology and repetition compulsion reveals all political life—liberal and authoritarian alike—as structured by transference onto leader-figures descended from the primal father, and that the therapeutic response (working-through rather than repeating) mirrors the dynamics staged in Shakespeare's Falstaff/Hal scenes, making literary play a potential rival to psychoanalytic cure.

     the only way that a people can develop, or even maintain stability, is by accepting individuals of the leader type who tap into the old Oedipal fantasies

446. #446

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     VI

     Theoretical move: Freud introduces two auxiliary repressive techniques specific to obsessional neurosis—obliteration and isolation—arguing that isolation's logic is ultimately grounded in a primordial taboo on touching, and closes by challenging whether castration fear alone can be the universal motor of repression, especially given women's neuroses.

     The starting-point for all three neuroses is the destruction of the Oedipus complex; in all of them, we assume, fear of castration is the motor driving the ego's vigorous resistance.

447. #447

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     X

     Theoretical move: Freud critiques Adler's organ-inferiority theory and Rank's birth-trauma theory as insufficient explanations for neurosis, then advances his own account: the compulsion to repeat fixates the ego on outdated danger situations via repression, and the etiology of neurosis is overdetermined by three interacting factors—biological (helplessness), phylogenetic (sexual latency), and psychological (repression)—none of which alone constitutes the "ultimate cause."

     most of the demands asserted by the drives in infantile sexuality are treated by the ego as dangers and duly warded off, with the result that the later sexual impulses of puberty... are at risk of succumbing to the attraction of the paradigmatic impulses of infancy, and following them into repression.

448. #448

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     The Ego and its Forms of Dependence

     Theoretical move: Freud argues that the superego's special severity derives from its dual origin—as the heir to the Oedipus complex and as a residue of the id's phylogenetic inheritance—and uses differential clinical presentations (negative therapeutic reaction, obsessional neurosis, melancholia, hysteria) to demonstrate how guilt-feeling, whether conscious or unconscious, operates as the superego's primary weapon against the ego, ultimately linking the superego's harshness to a harnessed death drive turned inward.

     it is heir to the Oedipus complex, and as such was responsible for introducing the most momentous objects into the ego

449. #449

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     IV

     Theoretical move: Freud reverses his earlier metapsychological thesis by arguing, on the basis of comparative analysis of Little Hans and the Wolf-Man, that castration anxiety in the ego *causes* repression rather than resulting from it — fear is prior to repression, not its product — while acknowledging an unresolved contradiction with evidence from the 'actual neuroses' where disrupted libido does appear to generate anxiety.

     Only in Little Hans's case can one say with certainty that he manages through his phobia to deal with the two chief impulses of the Oedipus complex: the aggressive one vis-à-vis his father, and the over-affectionate one vis-à-vis his mother.

450. #450

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     Introduction

     Theoretical move: The passage argues that Freudian thought centres on erotic and political repetition compulsion rooted in the infantile loss of a fantasised primal plenitude, and that love is structurally pathological insofar as it reactivates infantile fantasies, displaces the superego, and re-enacts a drive toward an unattainable object — a diagnosis that can only be met with irony rather than cure.

     Neuroses don't individualize us. On the contrary, they rob us of whatever singularity we may possess… anally retentive, orally fixated, Oedipally tied.

451. #451

     Beyond the Pleasure Principle and Other Writings (alt. ed.) · Sigmund Freud

     V

     Theoretical move: Freud advances a metapsychological account of symptom-formation in conversion hysteria and obsessional neurosis, arguing that the distinguishing mechanism of obsessional neurosis is libido regression to the sadistic-anal phase (driven by the castration complex against the Oedipus complex), accompanied by drive de-mergence, a uniquely harsh superego, and reaction-formations in the ego — contrasting with hysteria's simpler reliance on repression alone.

     Obsessional neurosis presumably arises out of exactly the same circumstance as hysteria does, namely the imperative need to fight off the libidinal demands of the Oedipus complex.

452. #452

     Sex and the Failed Absolute · Slavoj Žižek

     **Sex and the Failed Absolute** > [Index](#contents.xhtml_end2)

     Theoretical move: This passage is a non-substantive index section of Žižek's "Sex and the Failed Absolute," listing alphabetical entries with hyperlinks to their textual locations; it contains no theoretical argumentation of its own.

     "Oedipus complex" [here](#corollary_2_sinuosities_of_sexualized_time.xhtml_IDX-1587)

453. #453

     Sex and the Failed Absolute · Slavoj Žižek · p.173

     **Sex and the Failed Absolute** > Sinuosities of Sexualized Time > [Days of the Living Dead](#contents.xhtml_ahd11)

     Theoretical move: Žižek argues that cyberspace does not dissolve the Symbolic Order but intensifies it, and that the Oedipal structure, castration, and the death drive form a parallax unity rather than a sequence—jouissance is what makes a human animal "properly mortal," while a "downward negation of negation" characterizes modernity as the failure even to fail.

     In this more precise sense, 'Oedipus' is a profoundly ambiguous complex: it is not only synonymous with castration since it also stands for its opposite, for an attempt to contain the free floating in virtual space opened up by castration.

454. #454

     Sex and the Failed Absolute · Slavoj Žižek · p.131

     **Sex and the Failed Absolute** > Sex as Our Brush with the Absolute > [Sexual Parallax and Knowledge](#contents.xhtml_ahd8)

     Theoretical move: Sexuality is constitutively grounded in a structural impossibility ('il n'y a pas de rapport sexuel') rather than in repressed instinct: fantasy fills the gap opened by this impossibility, infantile sexuality is not a pre-normative productive base but the very site where the impossibility first registers, and copulation itself has two sides—the Master-Signifier of orgasmic culmination and S(Ⱥ), the signifier of the barred Other as irreducible antagonism.

     It is not enough to reassert infantile sexuality as the plural multitude of polymorphous-perverse drives which are then totalized by the Oedipal genital norm.

455. #455

     Sex and the Failed Absolute · Slavoj Žižek · p.172

     **Sex and the Failed Absolute** > Sinuosities of Sexualized Time > [Days of the Living Dead](#contents.xhtml_ahd11)

     Theoretical move: The passage argues that digitalization does not threaten humanist subjectivity but rather the decentered Freudian subject: it risks collapsing the symbolic big Other into a really-existing machine, thereby abolishing the constitutive gap (alienation/separation, counterfactuality, primordial repression) that makes subjectivity possible—while the "paranoid" structure of digital control is nonetheless pathological because the digital Other is immanently stupid and cannot register the purely virtual dimension of the Freudian unconscious.

     This is why we should follow Jerry Aline Flieger in her attempt to reinscribe Oedipus back into Deleuzian territory, (re)discovering in it an 'abstract machine,' a nomadic agent of deterritorialization

456. #456

     The Sublime Object of Ideology · Slavoj Žižek

     INTRODUCTION

     Theoretical move: Žižek argues that the Lacanian perspective on ideology inverts the Marxist critique: where Marxism attacks false universalization, Lacanian analysis targets over-rapid historicization that blinds us to the Real kernel that returns as the same. The homology between surplus-value and surplus-enjoyment (objet petit a) shows that enjoyment is constitutively an excess—a structural lack that drives the capitalist machine—and that Marx's own failure to think this paradox explains both his vulgar evolutionist formulations and the historical irony of 'real socialism'.

     the idea that its insistence on the crucial role of the Oedipus complex and the nuclear family triangle transforms a historically conditioned form of patriarchal family into a feature of the universal human condition.

457. #457

     The Sublime Object of Ideology · Slavoj Žižek

     INTRODUCTION

     Theoretical move: The symptom's 'return of the repressed' operates from the future rather than the past — meaning is retroactively constructed through the symbolic process, not excavated from hidden depths — and this temporal paradox entails that transference is a necessary illusion through which Truth is constituted via misrecognition, a structure equally operative in historical repetition (Luxemburg, Hegel).

     We find the same structure in the myth of Oedipus: it is predicted to Oedipus's father that his son will kill him ... the prophecy becomes true by means of its being communicated to the persons it affects and by means of his or her attempt to elude it

458. #458

     The Impossible David Lynch · Todd McGowan · p.44

     ,'\ru'/,¡/ ¡)(" ,.: '\';11." \,,'" .1, ,,( T H E *impossible* /h,-Ft'llItllc *Form* LUCr FI~CH~k **DAVID LYN CH** > A Hollywood Narrative

     Theoretical move: McGowan argues that *Dune* does not fail Hollywood conventions but hyper-conforms to classical Hollywood narrative structure, and in doing so exposes the traumatic underside of fantasy: full immersion in fantasy's logic reveals that its promised jouissance is identical with ultimate horror, thereby disclosing the ontological (rather than merely empirical) antagonism that the social order normally conceals.

     The trajectory that Paul follows in the film is the perfect fantasy scenario: it fits into an Oedipal narrative structure without requiring Paul to be responsible for the death of his father or requiring him to marry his mother.

459. #459

     The Lacanian Subject: Between Language and Jouissance · Bruce Fink · p.77

     <span id="page-53-0"></span>**The Lacanian Subject** > Signifier Mother's Desire

     Theoretical move: The paternal metaphor's substitution of S2 for the mOther's desire retroactively produces S1, constitutes the desiring subject through separation, and simultaneously precipitates all four algebraic elements (S1, S2, $, and objet petit a) as a single logical event in Lacan's metapsychology.

     this can be associated with Freud's view of the outcome of the Oedipus complex (at least for boys), whereby the father's castration threats--'Stay away from Mom or else!'--eventually bring about a breaking away of the child from the mOther.

460. #460

     The Lacanian Subject: Between Language and Jouissance · Bruce Fink · p.119

     <span id="page-116-0"></span>There's No Such Thing as a Sexual Relationship > **Castration**

     Theoretical move: Lacan's concept of castration is re-theorised as a structural loss of jouissance — not an anatomical threat — that is transferred to and circulates in the Other (as language, knowledge, market, law), and this structure of lack/loss is shown to be homologous across the economic, linguistic, kinship, and political registers.

     Freud talked about that loss in terms of 'instinctual renunciation'... He generally associated it with the Oedipus complex and its resolution (giving up one love object and having to seek another elsewhere).

461. #461

     The Parallax View · Slavoj Žižek · p.344

     The Academic Rumspringa, or, the Parallax of Power and Resistance > Violence Enframed

     Theoretical move: The passage argues that impotent *passage à l'acte* — violent outbursts in American culture — functions as ideological displacement, redirecting structural critique (of capital, of founding violence) into personalized, self-defeating aggression; the mirror stage, the obscene primordial father, and the family as ideological machine are deployed to theorize why such acts fail to constitute genuine political resistance.

     Driven by a properly Oedipal hatred, the present sheriff thus tries to undermine the myth of his father by demonstrating that his rule was based on murder.

462. #462

     The Parallax View · Slavoj Žižek · p.296

     Copernicus, Darwin, Freud . . . and Many Others > The Biopolitical Parallax

     Theoretical move: The passage argues that late capitalism's shift from desire to demand (and from Oedipal to post-Oedipal subjectivity) converges with biopolitical control as two faces of the University Discourse; the correct psychoanalytic response is not conservative re-Oedipalization but a full assumption of the Other's nonexistence, enabling a demand no longer addressed to the Other — a mode that coincides with the drive.

     This shift to a post-Oedipal constellation can also be discerned with regard to the predominant figure of a political leader.

463. #463

     The Parallax View · Slavoj Žižek · p.403

     The Academic Rumspringa, or, the Parallax of Power and Resistance > Interlude 1: Kate's Choice, or, The Materialism ofHenry James > 3The Unbearable Heaviness of Being Divine Shit

     Theoretical move: This endnote cluster advances several interlocking theoretical moves: it articulates drive as an ethical/metaphysical category distinguishable from instinct; critically probes Badiou's four truth-procedures (science, art, politics, love) by exposing their hidden asymmetry (three plus one); and raises the question of whether every order of Being is the disavowal of a founding Event, linking Badiou's event-theory to Lacanian notions of the Real and inscription.

     instead of dismissing this reading as psychologically reductionist, ontic, missing the ontologico-historical level, we should, rather, elevate the unfortunate 'Oedipus complex' to the dignity of ontology

464. #464

     Theory Keywords · Various · p.49

     **Name of the Father**

     Theoretical move: The passage performs two related theoretical moves: first, it defines the Name-of-the-Father as a signifier/metaphor that installs the symbolic order of desire and lack via the Oedipus complex; second, it grounds narcissism in Freud's drive theory, showing how drive vicissitudes (scopophilia, sadism/masochism) are structurally dependent on the narcissistic organization of the ego.

     Through the function of the father in the Oedipus complex the superego is formed.

465. #465

     Theory Keywords · Various · p.7

     **Anxiety**

     Theoretical move: This passage is a keyword-glossary compilation that defines and elaborates several Lacanian and Hegelian concepts — Anxiety, Analysand, Appearance, Sublation (Aufhebung), the Barred subject, Beautiful Soul, Beyond (Jenseits), and Castration — drawing on Žižek, Fink, McGowan, and Kalkavage to show how each concept performs a specific theoretical function within the broader structure of desire, subjectivity, and dialectical mediation.

     This is the function of the Oedipus complex in Lacan.

466. #466

     Theory Keywords · Various · p.78

     **Substance**

     Theoretical move: The passage develops two interconnected theoretical moves: first, via Hegel, it establishes that substance is essentially subject through self-equality as thinking; second, and more extensively, it elaborates the paradoxical structure of the superego as simultaneously the law and its transgression, an obscene agency whose insatiable imperative is not prohibition but the command to enjoy (jouissance), drawing on Freud's two fathers (Oedipal and primal) to ground this contradiction.

     There is first of all the father of the Oedipus complex, who intervenes and disrupts the child's relationship with the mother and thus denies the child's access to the mother's desire.

467. #467

     Theory Keywords · Various · p.51

     **Neurosis** > **Oedipus Complex**

     Theoretical move: The passage pivots from Freud's account of the Oedipus complex as structured around castration threat and paternal rivalry, to Lacan's reframing of it as a symbolic triangular structure in which the primary enigma is not the father's prohibition but the mother's own opaque desire—recasting the mother as a terrifying, sphinx-like abyss rather than a figure of security.

     the Oedipus complex represents a triangular structure that breaks the binary relationship established between the mother and child in the imaginary

468. #468

     Žižek Responds! · Todd McGowan & Dominik Finkelde (eds.)

     Žižek Responds! > [Response to Bou Ali](#contents.xhtml_ch9a)

     Theoretical move: Žižek defends the Lacanian notion of sexual difference against Butler's historicist critique by arguing that "primordial repression" (Ur-Verdrängung) is not a trans-historical a priori but a retroactively posited presupposition of any social space, and that the gap between form and content must be reflected back into content itself — a move that grounds his concept of "inherent transgression" as the structural supplement that constitutes rather than merely polices the public sphere.

     Freud was no less aware of this: for him, the decline of the Oedipal mode of socialization was the historical condition of the rise of psychoanalysis.

469. #469

     Žižek Responds! · Todd McGowan & Dominik Finkelde (eds.)

     Žižek Responds! > [Rethinking Lacan’s Unthinkable “Thing”](#contents.xhtml_ch14)^{<a href="#14_harpos_grin_rethinking_lacans_unthinkable_thing.xhtml_en14-1" id="14_harpos_grin_rethinking_lacans_unthinkable_thing.xhtml_nr14-1">1</a>}

     Theoretical move: The passage argues that *objet a* and *das Ding* form a two-fold ontic-ontological dynamic: the *objet a* functions as the obstinate objective clue (the ontic "odd feature") that opens onto the abyssal void of *das Ding* (the ontological Real), thereby reversing Žižek's own formulation; and that *das Ding*, linked to the mother's inscrutable desire and mediated by the Name of the Father / signifier, is ultimately "extimate" — the Thing in the Other mirrors an unthinkable excess within the subject itself.

     rejecting Freud's formulation of the Oedipus Complex, replacing the non du père, the No of the father who bars the child's access to the mother, with the openness of signification, the nom du père, the Name of the father.

470. #470

     Žižek Responds! · Todd McGowan & Dominik Finkelde (eds.) · p.302

     Žižek Responds! > [Žižek and the War in an Era of Generalized Foreclosure](#contents.xhtml_ch13)^{<a href="#13_iek_and_the_war_in_an_era_of_generalized_foreclosure.xhtml_en13-1" id="13_iek_and_the_war_in_an_era_of_generalized_foreclosure.xhtml_nr13-1">1</a>}

     Theoretical move: Rousselle argues that the contemporary era is defined by "generalized foreclosure" — a structural condition in which the Lacanian foreclosure of castration/lack has become universal, rendering civil war and political uprising impossible, dissolving the symbolic space of truth, and producing a politics of "known knowns" driven by singular modes of jouissance rather than shared symbolic worlds.

     Slavoj Žižek's analysis of the Ukraine situation proceeds from the one position: that of a shared Oedipal world. He remains in some sense attached to a politics of 'unknown knowns.'

471. #471

     Žižek Responds! · Todd McGowan & Dominik Finkelde (eds.)

     Žižek Responds! > [Response to Rousselle](#contents.xhtml_ch13a)

     Theoretical move: Žižek argues against Rousselle's thesis of "generalized foreclosure" by showing that symbolic castration and the Name-of-the-Father remain operative at local levels of social exchange, while tracking a contemporary structural shift from symbolic Law to superego at multiple levels (family, international relations, nation-state); he further argues that Rousselle's position is self-defeating because it forecloses the transformative role of knowledge itself.

     the Oedipual structure of the link grounded in symbolic castration is largely not still operative

472. #472

     Žižek Responds! · Todd McGowan & Dominik Finkelde (eds.) · p.220

     Žižek Responds! > [On Žižek’s Theory of the Subject](#contents.xhtml_ch9)

     Theoretical move: The passage stages a critical engagement with Žižek's account of sexuation, arguing that while sexual difference names the incompleteness/trauma constitutive of the subject, Žižek's formalism fails to theorize the body as the extimate site where the signifier's cut produces a split—a gap Butler exploits via social constructivism and which Tomsič's account of the signifier as bodily cut helps to address. The central theoretical pivot is whether the antinomies of sexuation, as the Real of the subject's incompleteness, can ground emancipatory politics without presupposing a binary heterosexual structure.

     despite his radical claims about sexuality (as being originally polymorphous) Freud remained limited to his Oedipal account of castration, whereas Lacan proposed that the symbolic is constituted via a cut.