Sinthome

All occurrences

Where it appears in the corpus (101)

1. #01

   Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.) · p.118

   [The Situation of Psychoanalysis and the Training of Psychoanalysts in 1956](#ch05.xhtml_tocbook-part-005) > Defrosting the signifer

   Theoretical move: Lacan uses Rabelais' frozen words allegory to establish the symbolic order's primacy and exteriority to the subject as the very definition of the unconscious, then develops this into a critique of Jungian archetypes, Jonesian symbolism, and existential listening practices—ultimately arguing that proper analytic technique consists in attentiveness to the literal, phonemic, polysemous signifier rather than to signification or meaning.

   Already we can glean the seeds of his 1970s invention of the sinthome. With the sinthome, Lacan will achieve a more comprehensive interpretation of the function of the father

2. #02

   Reading Lacan's Écrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache' · Derek Hook, Calum Neill & Stijn Vanheule (eds.) · p.166

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

   Theoretical move: This passage provides a contextual and structural overview of Lacan's 'On a Question Prior to Any Possible Treatment of Psychosis,' arguing that the text marks a pivotal shift in Lacan's theorization of psychosis as a unitary clinical structure grounded in the foreclosure of the Name-of-the-Father, situated within a four-period developmental arc in Lacan's broader work on psychosis.

   In psychosis no use can be made of this symptom, which implies that psychical reality is organized through tailor-made solutions he calls 'sinthoms.'

3. #03

   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 R–S) from the book "Reading Lacan's Écrits," listing terms and their page references without advancing any theoretical argument.

   Sinthome [118]

4. #04

   Enjoying What We Don't Have: The Political Project of Psychoanalysis · Todd McGowan · p.311

   I > Th e Case of the Missing Signifi er > Notes > 2. The Economics of the Drive

   Theoretical move: This endnotes section advances several load-bearing theoretical moves: it aligns the drive's structure with a satisfaction that bypasses aim (via Copjec/Lacan), contrasts psychoanalytic identification-with-the-symptom against Marxist elimination-of-the-symptom, links the drive's constancy to capitalism's logic of endless accumulation, and grounds the ego's rivalry-structure in the Imaginary to argue against ego-psychology.

   Lacan uses the neologism *sinthome* to describe the fundamental symptom that animates each subject.

5. #05

   Enjoying What We Don't Have: The Political Project of Psychoanalysis · Todd McGowan · p.332

   I > Th e Case of the Missing Signifi er > Notes > 7. Against Knowledge

   Theoretical move: This endnotes section performs several theoretical micro-moves: it distinguishes the master signifier's exceptional status from the general equivalent in capitalism, argues that knowledge-intrusion converts pleasure into jouissance, and clarifies how hysterical discourse structurally returns to the discourse of the master, while also linking sexuation to the asymmetry of the superego between male and female subjects.

   Jacques Lacan, Le séminaire, livre XXIII: Le sinthome, 1975–1976

6. #06

   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_106"></span>**language**

   Theoretical move: The passage traces four developmental phases of Lacan's theory of language, arguing that language (langage) functions as the single paradigm of all structure, that the unconscious is structured like a language of signifiers, and that language has both symbolic and imaginary dimensions—against any reduction of it to the symbolic order alone or to a mere code.

   Lacan's increasing interest in the 'psychotic language' of James Joyce (see Lacan, 1975a; 1975–6).

7. #07

   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_189"></span>***sinthome***

   Theoretical move: The passage traces the theoretical evolution from Lacan's linguistic conception of the symptom (as signifier/ciphered message) to the topological concept of the *sinthome* as an unanalysable kernel of jouissance that serves as a fourth Borromean ring binding RSI, with Joyce's writing as the exemplary case of *sinthome*-as-suppléance in the absence of the paternal function.

   The sinthome thus designates a signifying formulation beyond analysis, a kernel of enjoyment immune to the efficacy of the symbolic. Far from calling for some analytic 'dissolution', the sinthome is what 'allows one to live' by providing a unique organisation of jouissance.

8. #08

   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_61"></span>**end of analysis**

   Theoretical move: The passage systematically maps Lacan's evolving formulations of the 'end of analysis' across his teaching, arguing that the end-point is a logical terminus defined by subjective destitution, traversal of fantasy, and identification with the sinthome—not therapeutic cure, ego-strengthening, or identification with the analyst—and that it always involves the fall of the Subject Supposed to Know and the reduction of the analyst to objet petit a.

   In the last decade of his teaching, he describes the end of analysis as 'identification with the sinthome', and as 'knowing what to do with the sinthome'

9. #09

   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_201"></span><span id="9781134780112_Part29.xhtml_page_0229"></span>**Symptom**

   Theoretical move: The passage traces Lacan's evolving theorisation of the symptom across his work: from a linguistic conception (symptom as signifier, signification, metaphor, message) grounded in the unconscious-structured-like-a-language thesis, through to a post-1962 shift toward the symptom as pure jouissance culminating in the concept of the sinthome — while consistently distinguishing symptom from clinical structure as the proper focus of psychoanalytic diagnosis and treatment.

   This conceptual shift culminates in 1975 with the introduction of the term SINTHOME.

10. #10

    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.

    This psychotic dissociation may sometimes however be avoided by a symptomatic formation which acts as a fourth ring holding the other three together (see SINTHOME).

11. #11

    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.

    Lacan argues that it is possible to speak about identification at the end of analysis in a different sense: identification with the symptom (see SINTHOME).

12. #12

    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.

    Lacan also speaks of the sinthome as a fourth ring which prevents the other three rings in the BORROMEAN KNOT (the three orders of the real, the symbolic and the imaginary) from becoming separated

13. #13

    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_180"></span><span id="9781134780112_Part29.xhtml_page_0203"></span>**Seminar**

    Theoretical move: This passage is a bibliographic and historical entry on Lacan's Seminar, tracing its institutional history, the oral-to-written transmission problem, and providing a complete chronological index of all twenty-seven annual seminars — functioning as reference material rather than advancing a theoretical argument.

    XXIII | 1975-6 | The sinthome

14. #14

    Seminar XI · The Four Fundamental Concepts of Psychoanalysis (alt. translation) · Jacques Lacan · p.9

    PREFACE TO THE ENGLISH-LANGUAGE EDITION

    Theoretical move: Lacan's preface performs a series of theoretical pivots: it redefines the unconscious as real (not imaginary), articulates the lying structure of truth, anchors the analyst's position in the hystorization of desire rather than institutional validation, and grounds the pass-procedure in the object as cause of desire and the real as the 'lack of lack.'

    I shall speak of Joyce, who has preoccupied me much this year, only to say that he is the simplest consequence of a refusal—such a mental refusal!—of a psycho-analysis, which, as a result, his work illustrates.

15. #15

    Seminar XI · The Four Fundamental Concepts of Psychoanalysis · Jacques Lacan · p.9

    PREFACE TO THE ENGLISH-LANGUAGE EDITION

    Theoretical move: Lacan's preface performs a series of theoretical pivots: it redefines the unconscious as real (not imaginary), repositions the analyst as one who 'hystorizes only from himself', introduces the 'pass' as a test of analytic truth, and locates the object as cause of desire as the only conceivable idea of the object—with the lack of the lack constituting the Real.

    I shall speak of Joyce, who has preoccupied me much this year, only to say that he is the simplest consequence of a refusal—such a mental refusal!—of a psycho-analysis

16. #16

    Seminar XII · Crucial Problems for Psychoanalysis (alt. translation) · Jacques Lacan · p.294

    **Seminar 22: Wednesday 9 June 1965.**

    Theoretical move: Lacan organizes his year's work around the triad Sinn/Zwang/Wahrheit, arguing that the Freudian discovery of compulsion (Zwang as Entzweiung/Spaltung of the subject) and Plato's identification of the Good with Number together illuminate the distinctive status of Truth in psychoanalytic experience—a truth that is irreducibly personal and constituted through means that exceed ordinary medical reference.

    it is there that it is important to use the word Zwang, because Zwang refers to zwei and that as you see on the little figure to one side whose enigma I still have not revealed to you

17. #17

    Seminar XXII · R.S.I. · Jacques Lacan · p.84

    **Introduction** > **Seminar 5: Tuesday 11 February 1975**

    Theoretical move: Lacan argues that the Borromean knotting of the Symbolic, Imaginary, and Real requires a fourth supplementary element—the Name-of-the-Father (functioning as a fourth torus)—to hold the three registers together, while simultaneously opening the question of whether this paternal supplement is strictly indispensable or merely historically contingent in Freud and in current analytic practice.

    It is certain that when I began to do the seminar on The Names-of-the-Father…I had a certain number of ideas about the way in which the analytic domain, discourse, takes temporary support (suppléance) from Freud's putting forward of the Names-of-the-Father.

18. #18

    Seminar XXII · R.S.I. · Jacques Lacan · p.91

    **Introduction** > **Seminar 6: Tuesday 18 February 1975**

    Theoretical move: Lacan advances the Borromean knot as the primary topological operator of his theory, arguing that its three constitutive dimensions—consistency, hole, and ek-sistence—correspond respectively to the Imaginary, Real, and Symbolic; the passage works through errors in flattening the knot to demonstrate that mathematical/geometric intuition is rooted in the cord (material consistency) and that the straight line as infinity is itself a ring, implicating the knot structure throughout.

    the fourth, the fourth that I represented a bit differently from the way in which I am now doing, highlighting for you the quadruple function of the fourth ring of string

19. #19

    Seminar XXII · R.S.I. · Jacques Lacan · p.181

    **Introduction** > **Seminar 11: Tuesday 13 May 1975**

    Theoretical move: Lacan uses projective geometry (points at infinity, Desargues) and the topology of the Borromean knot to argue that the unknotted status of two terms is precisely the condition for their being knotted by a third, and then extends this to a fourth term—nomination—distributed across the three registers (Imaginary, Real, Symbolic), with each mode of nomination corresponding to inhibition, anxiety, or symptom respectively, and ultimately to the Name of the Father.

    the necessity of a fourth term should come here to dictate its first truths is precisely what I want end on

20. #20

    Seminar XXII · R.S.I. · Jacques Lacan · p.177

    **Introduction** > **Seminar 11: Tuesday 13 May 1975**

    Theoretical move: Lacan uses the topology of the Borromean knot to argue that the Real, Symbolic, and Imaginary are not distinguished by their threeness alone but by the specific logical properties of the knot (necessity and sufficiency of each element), and introduces 'nomination' as a fourth element that knots an otherwise unknotted triad — advancing toward a topology of four that will structure his next year's work (4, 5, 6).

    It is starting from four, and I underline, by being engaged in this four, that one finds a path, a particular path that only goes up to six.

21. #21

    Seminar XXII · R.S.I. · Jacques Lacan · p.137

    **Introduction** > **Seminar 9: Tuesday 8 April 1975**

    Theoretical move: Lacan argues that the Imaginary is structurally "stuck" in the sphere-and-cross figure (a pre-topological image of the body), and that the Borromean knot represents the proper topological instrument for escaping this captivity — linking the knot's discovery to the analytic discourse as a new social bond and to the Freudian "hole" in the universe, while insisting that truth can only be half-said.

    There is already something that he is trying to get out of. There is something in him like a, like a presentiment of sicanalise, as Aragon said.

22. #22

    Seminar XXII · R.S.I. · Jacques Lacan · p.62

    **Introduction** > **Seminar 4: Tuesday 21 January 1975**

    Theoretical move: Lacan advances the thesis that "a woman is a symptom" for a man, grounding this in the structure of phallic jouissance, the non-existence of The woman (not-all), and the logic of belief — distinguishing believing-in (the symptom/neurosis) from believing-her (love/psychosis) — while also reformulating the paternal function as père-version and redefining the symptom as an untamed form of writing from the unconscious.

    For the one encumbered with a phallus, what is a woman? It is a symptom.

23. #23

    Seminar XXII · R.S.I. · Jacques Lacan · p.115

    **Introduction** > **Seminar 7: Tuesday 11 March 1975**

    Theoretical move: The passage advances the thesis that the Real is defined by its ek-sistence *outside* meaning—as the impossible, the expelled, the anti-meaning—and that the Borromean knot of Real, Symbolic, and Imaginary is the structural form of the Name-of-the-Father, with feminine ek-sistence (as symptom) arising where the Symbolic circles an inviolable hole and the not-all resists phallic universality.

    Here is the symptom, the effect of the Symbolic in so far as it appears in the Real, and even it is in this direction here.

24. #24

    Seminar XXII · R.S.I. · Jacques Lacan · p.55

    **Introduction** > **Seminar 4: Tuesday 21 January 1975**

    Theoretical move: Lacan uses the Borromean knot's topological properties to argue that the three consistencies—Symbolic, Imaginary, and Real—are irreducibly linked and that this triadic structure grounds both representation and the subject's condition, while the objet petit a (small o), as cause of desire rather than its object, marks an irrational, non-conjunctive gap between the One of the signifier and the One of meaning.

    I had prepared for you a paper...made a whole tissue, uniquely made up of Borromean knots...it is even the law of language that something should come out before being able to be commented on – if I produced the term symptom

25. #25

    Seminar XXIII · The Sinthome · Jacques Lacan · p.153

    Seminar 9: Wednesday 16 March 1976

    Theoretical move: Lacan uses Joyce's *Finnegans Wake* and the sinthome to distinguish the unanalysable from what analysis can address, then pivots to the Phallus as a "phunction of phonation" substitutive for man, contrasting it with S(Ⓞ) — the signifier of the non-existence of the Other of the Other — which Lacan identifies with "The woman" as the only candidate for an Other of the Other, thereby articulating the impossibility of the sexual relation through the bar that no Other can cross.

    the collective unconscious is a sinthome. For one cannot say that Finnegans Wake, in his imagination, is not part of this sinthome.

26. #26

    Seminar XXIII · The Sinthome · Jacques Lacan · p.179

    Seminar 10: Wednesday 13 April 1976 > There you are!

    Theoretical move: Lacan advances the Borromean knot as the first genuine philosophical writing—a "logic of sacks and cords"—and uses Joyce's anomalous relationship to his own body (body-as-foreign, affect that "drains away" like a fruit skin) to theorise a specific ego-function that writing fulfils when the normal bodily imaginary fails, distinguishing this from the Freudian Unconscious as ignorance of the body.

    The ego, in his case, fulfilled a function. A function that of course I cannot account for except by my style of writing. It is all the same worth the trouble of signalling what put me on that path. It is the fact that writing is altogether essential for his ego.

27. #27

    Seminar XXIII · The Sinthome · Jacques Lacan · p.118

    Seminar 7: Wednesday 17 February 1976

    Theoretical move: The sinthome is theorized topologically as a fourth ring that repairs an error in the Borromean knot—where the Symbolic, Imaginary, and Real come undone—and is deployed to explain both Joyce's artistic practice (as compensation for paternal lack) and the clinical phenomenon of imposed words in psychosis, thereby linking the topology of knotting to the structure of symptom formation and paternal function.

    I have allowed myself to define as sinthome not what allows the knot, the knot of three, to still make a knot of three but what it preserves in such a position that it seems to be a knot of three.

28. #28

    Seminar XXIII · The Sinthome · Jacques Lacan · p.175

    Seminar 10: Wednesday 13 April 1976 > QUESTIONS

    Theoretical move: Lacan argues that the Borromean knot/chain must be written (not merely thought) to function as a support for thinking, and that this written topology transforms the very meaning of writing by granting it an autonomy irreducible to the signifier's precipitation—the latter being Derrida's domain—while the knot's own logic operates through the 'dit-mension' (dimension of the said), which structurally implies that what is said is not necessarily true.

    A writing, then, is a doing which gives support to thinking.

29. #29

    Seminar XXIII · The Sinthome · Jacques Lacan · p.3

    Seminar 1: Wednesday 18 November 1975

    Theoretical move: Lacan inaugurates Seminar XXIII by introducing the *sinthome* as a new spelling/concept that bridges symptom, sin, and the Joycean art of lalangue-injection, arguing that Joyce's literary practice offers a privileged case for understanding how the sinthome functions as a logical-phallic supplement that can reach the Real — and that this case illuminates the structural necessity of castration, the not-all, and the inexistence of the Woman.

    What I announced on the notice was le Sinihome. It is an old way of writing what was subsequently written as symptom.

30. #30

    Seminar XXIII · The Sinthome · Jacques Lacan · p.24

    **Seminar 2: Wednesday 9 December 1975**

    Theoretical move: Lacan pivots the Borromean knot from a topological figure to a methodological foundation, arguing that the knot's three-fold structure (Symbolic/Imaginary/Real) captures the subject as constitutively divided by language, which operates not as an organ or message but by making a hole in the Real — thereby placing psychoanalysis in opposition to both science's objectivism and Chomsky's organicist linguistics.

    I start from my condition which is that of bringing to man what Scripture states as, not a help for him, but a help against him.

31. #31

    Seminar XXIII · The Sinthome · Jacques Lacan · p.163

    Seminar 10: Wednesday 13 April 1976

    Theoretical move: Lacan argues that his invention of the Borromean knot as a writing of the Real constitutes a 'forcing'—a traumatic inscription of a new symbolic form—that both responds symptomatically to Freud's energetics and exposes the absence of any Other of the Other, while also identifying the Real as his own sinthome rather than a spontaneous idea.

    To say that the Real is a sinthome, my own, does not prevent the energetics, that I spoke about earlier, being any the less so... to reduce all invention to the sinthome.

32. #32

    Seminar XXIII · The Sinthome · Jacques Lacan · p.79

    **Seminar 5: Wednesday 20 January 1976** > Jacques Aubert's intervention

    Theoretical move: Through close reading of Joyce's Ulysses and Portrait of the Artist, Jacques Aubert demonstrates that the Name-of-the-Father functions as a poisoned/self-poisoning signifier, where the father's name change (deed poll), suicide, and spectral return in the Circe episode enact a structural logic of sliding from the paternal (Symbolic) toward the maternal (Imaginary), with the signifier 'Mud' serving as the pivot that triggers the mother's hallucinatory emergence.

    I think precisely that Joyce's knack consists, among other things, in displacing as I might say the area of the hole so as to allow certain effects.

33. #33

    Seminar XXIII · The Sinthome · Jacques Lacan · p.151

    Seminar 9: Wednesday 16 March 1976

    Theoretical move: Lacan advances the Real as fundamentally unbound and orientating-without-meaning, distinguishes a more radical foreclosure than that of the Name-of-the-Father, and ties the Death Drive to the Real itself, while the matheme (and the Borromean knot as topological device) are offered as instruments for reaching "bits of Real" that resist symbolic embroidery.

    Joyce, after having carefully borne witness to the sinthome, the sinthome of Dublin which only takes on a soul from his own, does not fail... to fall into the myth of Vico.

34. #34

    Seminar XXIII · The Sinthome · Jacques Lacan · p.97

    **Seminar 5: Wednesday 20 January 1976** > Jacques Aubert's intervention > *Where now?*

    Theoretical move: Jacques Aubert's intervention traces Joyce's deployment of legitimacy, certitude, and the voice-effects of the signifier across his work, while Lacan closes by grounding these in the Borromean knot and its irreducible topological ambiguity (the indistinguishability of its rings without colouring), arguing that right/left orientation cannot be expressed in the Symbolic.

    what I am trying to give consistency to, and a consistency in the knot.

35. #35

    Seminar XXIII · The Sinthome · Jacques Lacan · p.190

    Seminar 10: Wednesday 13 April 1976 > There you are!

    Theoretical move: Lacan uses the topology of the Borromean knot to reframe Joyce's ego as a reparatory/corrective function that compensates for the failure of the Imaginary to knot properly with the Real and the Unconscious, thereby subordinating Joyce's singularity to the structural logic of père-version (perversion-as-father-function) and arguing that all human sexuality is perverse in Freud's sense.

    the ego as a corrector of this lacking relationship… we find ourselves in the position of seeing there being strictly reconstituted the Borromean knot… Here is the Real, here is the Imaginary, here is the Unconscious and here is Joyce's ego

36. #36

    Seminar XXIII · The Sinthome · Jacques Lacan · p.85

    **Seminar 5: Wednesday 20 January 1976** > Jacques Aubert's intervention > *Where now?*

    Theoretical move: Jacques Aubert's intervention in Lacan's seminar on Joyce traces how the Name-of-the-Father operates as a plural, shifting function in Ulysses—not as a fixed paternal authority but as a series of displacements (Abraham, Jacob, Moses, Virag, Dedalus, J.J. O'Molloy) that fill and re-fill structural holes in the text, while the epiphany is reread as a redoubling that liquidates the poetic dimension, and the mother's imaginary relationship to religion frames Joyce's entire symbolic economy.

    he had the possibility of fulfilling the double function of confessor and confessing subject... the function of the artist.

37. #37

    Seminar XXIII · The Sinthome · Jacques Lacan · p.35

    **Seminar 2: Wednesday 9 December 1975** > QUESTIONS

    Theoretical move: Lacan uses a seminar Q&A to clarify the topological function of the Borromean knot as the fourth term (symptom) that holds RSI together, argues that the Real operates as a third pole mediating between body and language rather than being reducible to either, and distinguishes the knot from a 'model' on the grounds that it resists imagination while topology itself remains insufficient to prove its four-fold Borromean realisation.

    when I say that art can even reach the symptom, this is what I am going to try to substantialise and you are quite right to evoke the myth described as the lamelle.

38. #38

    Seminar XXIII · The Sinthome · Jacques Lacan · p.31

    **Seminar 2: Wednesday 9 December 1975**

    Theoretical move: Lacan argues that the Borromean knot—understood as the concrete support of any relation between things—constitutes the Real, Symbolic, and Imaginary as interdependent, and that the parlêtre's bodily status depends entirely on this knot; Joyce's art is then positioned as uniquely aimed at substantialising the fourth term (the sinthome) that completes and holds this knot.

    this fourth term, this fourth term in so far as it completes the knot of the Imaginary the Symbolic and the Real, that I would put forward that by his art… how can an art aim in an explicitly divinatory way at substantialising in its consistency

39. #39

    Seminar XXIII · The Sinthome · Jacques Lacan · p.67

    **Seminar 4: Wednesday 13 January 1976** > W w e W.

    Theoretical move: Lacan uses Joyce's riddle (the fox burying his grandmother) as an exemplar of the analytic response — necessarily "stupid" relative to the poem-like symptom — and argues that meaning is produced by suturing/splicing the Imaginary to the Symbolic, while simultaneously splicing the sinthome to the parasitic Real of enjoyment; the Borromean knot is the structural model for this therapeutic operation.

    we teach him to splice, to make a splice between his sinthome and this parasitic Real of enjoyment.

40. #40

    Seminar XXIII · The Sinthome · Jacques Lacan · p.11

    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.

    that is the only weapon we have against the sinthome: equivocation.

41. #41

    Seminar XXIII · The Sinthome · Jacques Lacan · p.131

    Seminar 7: Wednesday 17 February 1976 > **Seminar 8: Wednesday 9 March 1976**

    Theoretical move: Lacan uses the Borromean chain's topological manipulability (turning inside-out, colouring, orientation) to argue that the Real is not a single ring but is constituted by the knot-relation itself, and that the circle's hole—not its closure—is what founds both set theory's not-all and the chain's supple geometry as opposed to rigid, formal demonstration.

    Good, so then, let us talk about what is at stake: the chain, and the chain that I was led to articulate

42. #42

    Seminar XXIII · The Sinthome · Jacques Lacan · p.47

    **Seminar 3: Wednesday! 6 December 1975**

    Theoretical move: Lacan deploys the Borromean knot topology to distribute the three registers (Real, Symbolic, Imaginary) as structurally equivalent yet functionally differentiated supports—assigning consistency to the Imaginary, the hole to the Symbolic, and ex-sistence to the Real—and argues that a fourth term (the sinthome) is always required to prop up the subject, which the minimum Borromean chain of four demonstrates.

    the fourth will be what I am stating this year as the sinthome. It is not for nothing that I wrote these things in a certain order: RSI, SIR, IRS.

43. #43

    Seminar XXIII · The Sinthome · Jacques Lacan · p.54

    **Seminar 4: Wednesday 13 January 1976**

    Theoretical move: Lacan argues that the Borromean knot is the proper topological support for "first truths" about the Real, which is founded precisely by excluding meaning; and that the speaking being's (parlêtre's) only consistency is bodily/imaginary, while the knot — not the cord — is what properly ex-sists, grounding both truth and the analyst's responsibility in know-how (savoir-faire) rather than in any Other of the Other.

    I spent my vacation lucubrating many others of them, in the hope of finding a good one of them which would serve as a support, I mean as an easy support for what I began today to tell you as first truth.

44. #44

    Seminar XXIII · The Sinthome · Jacques Lacan · p.69

    **Seminar 5: Wednesday 20 January 1976**

    Theoretical move: Lacan frames his difficulty with Joyce as a matter of linguistic inexperience, while foregrounding Joyce's deliberate disarticulation of the English tongue as a technical 'know-how' — a move that positions Joyce's practice as the exemplary instance of what Lacan will theorise as the Sinthome.

    the little reflections that I will have to add to it will be made, in short, with all the respect that I owe him for the fact that he introduced me to what I called, Joyce the Sinthome.

45. #45

    Seminar XXIII · The Sinthome · Jacques Lacan · p.104

    **Seminar 5: Wednesday 20 January 1976** > **Seminar 6: Wednesday 10 February 1976**

    Theoretical move: Lacan uses Joyce's relationship to madness, faith, and writing as a clinical-theoretical probe to distinguish the true from the Real, locating jouissance (including masochism) in the Real rather than the true; he simultaneously advances a topological argument about the Borromean knot and the torus as the best available "physics" for measuring belief and subjective structure.

    how can we measure the extent to which he believed? What physics can we work with? It is all the same here that I hope that my knots, with which I operate I operate like that, for lack of any other recourse.

46. #46

    Seminar XXIII · The Sinthome · Jacques Lacan · p.70

    **Seminar 5: Wednesday 20 January 1976** > Jacques Aubert's intervention

    Theoretical move: Jacques Aubert's intervention traces how Joyce's textual practice in the Circe episode enacts a logic of signifying displacement and retrospective arrangement, in which the proper name (Mosenthal) functions as a "sup-position" — simultaneously anchoring and disarticulating the paternal voice — thereby threading together questions of the Name-of-the-Father, sexual identity, and suicide through a chain of substitutions rather than through any fixed signification.

    what was at stake, it seemed to me, was something that Joyce was tacking on; and this consciousness of a tacking thread leads me precisely not to insist on what on the contrary might make up a definitive piece.

47. #47

    Seminar XXIII · The Sinthome · Jacques Lacan · p.167

    Seminar 10: Wednesday 13 April 1976 > QUESTIONS

    Theoretical move: Lacan distinguishes the sinthome from psychoanalysis proper, arguing that it is the *psychoanalyst* (not psychoanalysis) who functions as a sinthome — a "help against" in the biblical sense — and that the Real, as lawless and devoid of meaning, may itself be illuminated as sinthome; simultaneously, the Borromean knot is defended as a topology that can hold Symbolic, Imaginary, and Real together as separable rings without a common point.

    I think that effectively the psychoanalyst cannot conceive of himself otherwise than as a sinthome. It is not psychoanalysis that is a sinthome, it is the psychoanalyst.

48. #48

    Seminar XXIII · The Sinthome · Jacques Lacan · p.52

    **Seminar 3: Wednesday! 6 December 1975**

    Theoretical move: Lacan advances the argument that the Borromean knot of three (Imaginary, Symbolic, Real) constitutes the minimal support of the subject — and is itself the structure of paranoid psychosis — while the Sinthome emerges as a necessary fourth term that knots the three rings when they would otherwise come apart, with phallic jouissance located at the conjunction of the Symbolic and the Real, and meaning at the conjunction of the Symbolic and the Imaginary.

    a knot of three, playing in a full application of its texture, ex-sists, which is well and truly the fourth, and which is called the sinthome.

49. #49

    Seminar XXIII · The Sinthome · Jacques Lacan · p.127

    Seminar 7: Wednesday 17 February 1976

    Theoretical move: Lacan argues that the sinthome is precisely what installs sexual non-equivalence and thereby makes the sexual relationship possible: it is not despite the absence of the sexual relationship but through the sinthome (which repairs the failed Borromean knot asymmetrically) that something like a relation is structured, such that woman is the sinthome for man and man is a "devastation" for woman.

    it is from the sinthome that the other sex is supported. I allowed myself to say that the sinthome, is very precisely the sex to which I do not belong, namely, a woman.

50. #50

    Seminar XXIII · The Sinthome · Jacques Lacan · p.112

    **Seminar 5: Wednesday 20 January 1976** > **Seminar 6: Wednesday 10 February 1976**

    Theoretical move: Lacan argues that Joyce's artistic ambition functions as a topological compensation for a de facto Verwerfung (foreclosure) by the father, and uses this to stage the broader claim that the Borromean knot articulates the entanglement of Symbolic, Imaginary, and Real — with the sinthome as the supplementary loop that prevents their dissolution, while also developing the logic of per-version (père-version) as the son-to-father relation structuring the drive.

    Can we not conceive of the case of Joyce like this? Namely, that his desire to be an artist who would have a hold on everyone... is this not exactly the compensator for this fact that, let us say, that his father had never been for him a father.

51. #51

    Seminar XXIII · The Sinthome · Jacques Lacan · p.142

    Seminar 7: Wednesday 17 February 1976 > **Seminar 8: Wednesday 9 March 1976**

    Theoretical move: Lacan argues that the Borromean knot's essential property is the "false hole" produced when two circles conjoin, and that it is the Phallus—as the verifier of this false hole—that constitutes the Real; he then extends this topological claim to the sinthome (specifically Joyce's), lalangue, and the relation between the sexes, positioning the phallus as the sole signifier that creates every signified and thereby verifies the Real.

    It is inasmuch as the sinthome makes a false hole with the Symbolic, that there is some kind of praxis... Joyce, to end, did not know that he was making the sinthome. I mean that he simulated it.

52. #52

    Seminar XXIV · L'insu que sait de l'une-bévue s'aile à mourre · Jacques Lacan · p.55

    So then what is this lack? > **Seminar 5: Wednesday 18 January 1977**

    Theoretical move: Lacan uses the topology of the Borromean knot—approached through plaiting (tresse/quatresse), tetrahedra, and the torus—to argue that all nodal knotting is fundamentally toric, and then maps the four-element quatresse onto the registers of Real, Imaginary, Symbolic, and Symptom, concluding that the Real is specially suspended on the body and that language (the signifier as symptom) supplies for the absence of a sexual relationship.

    the apprehension of the Imaginary, of the Symptom and of the Symbolic… the signifier on this particular occasion is a symptom, a body

53. #53

    Seminar XXIV · L'insu que sait de l'une-bévue s'aile à mourre · Jacques Lacan · p.87

    So then what is this lack? > **Seminar 7: Wednesday 15 February 1977**

    Theoretical move: Lacan re-reads "The Purloined Letter" through the figure of Bozef (introduced by Alain Didier Weill) as an incarnation of Absolute Knowledge — knowledge that is in the Real but does not speak — to argue that the Borromean topology of RSI, the structure of the Passe, and the objectification of the unconscious all hinge on the same redoubling of knowledge ("I know that he knows that I know that he knows"), while distinguishing the silent, real truth from the lying Symbolic and the false-but-consistent Imaginary (consciousness).

    The unconscious is what precisely makes something change, what reduces what I called the sinthome, the sinthome which I write with the orthography that you know.

54. #54

    Seminar XXIV · L'insu que sait de l'une-bévue s'aile à mourre · Jacques Lacan · p.4

    **Seminar 1: Wednesday 16 November 1976**

    Theoretical move: Lacan opens Seminar XXIV by proposing 'une-bévue' as a superior translation of the Unbewusst, then pivots to argue that the end of analysis is not identification with the analyst or the unconscious but rather 'knowing how to deal with one's symptom' — and grounds this clinical proposition in a topological account of the torus (and its inside-out inversion) as the proper model for the relationship between inside and outside, Imaginary, Symbolic, and Real.

    Knowing how to deal with your symptom, that is the end of analysis.

55. #55

    Seminar XXIV · L'insu que sait de l'une-bévue s'aile à mourre · Jacques Lacan · p.112

    **Seminar 9: Wednesday 15 March 1977** > **Seminar 10: Wednesday 19 April 1977**

    Theoretical move: Lacan argues that lalangue—the mother tongue as obscene, pre-structural substrate—is what the analytic session truly circulates around (via the analysand's kinship discourse), and that the symptom (sinthome), not truth, is what the analyst actually reads; "varité" (a portmanteau of truth and variety) names the only accessible approximation of truth, rendering psychoanalysis structurally an "autism à deux" redeemed only by lalangue's communal character.

    the fact that today I have to present myself before you with what is called a physical sinthome, does not prevent you from asking quite rightly whether it is not intentional

56. #56

    Seminar XXIV · L'insu que sait de l'une-bévue s'aile à mourre · Jacques Lacan · p.118

    **Seminar 9: Wednesday 15 March 1977** > **Seminar 11: Wednesday 10 May 1977**

    Theoretical move: Lacan triangulates the Real, the Sinthome, and the Unconscious through a meditation on undecidability, negation, and the sign: the Real is defined by what does not cease not to be written (impossibility), the Unconscious is recast as 'bévue' (the structural stumbling of language), and the sinthome is identified with the mental as such — the upshot being that psychoanalysis produces only a 'semblance' of truth, not truth itself, because S1 never fully represents the subject for S2.

    Everything that is mental, when all is said and done, is what I write by the name of 'sinthome', s.i.n.t.h.o.m.e., namely, sign.

57. #57

    Seminar XXV · The Moment to Conclude · Jacques Lacan · p.23

    **Seminar 3: Wednesday 20 December 1977**

    Theoretical move: Lacan argues that both analytic speech and analytic intervention are fundamentally acts of writing/equivocation rather than saying, and develops a topological identification of fantasy with the torus within the Borromean knot structure, mapping three coupled pairs (drive–inhibition, pleasure principle–unconscious, Real–fantasy) onto a 'six-fold torus'; simultaneously, he reframes the end of analysis as recognising what one is captive of (the sinthome), and characterises science, history, and psychoanalysis itself as forms of poetry rooted in fantasy.

    Analysis does not consist in being freed from one's sinthomes, since that is how I write symptom. Analysis consists in knowing why one is entangled by them.

58. #58

    Seminar IX · Identification · Jacques Lacan · p.155

    *Seminar 14*: *Wednesday 21 March 1962* > *Seminar 15*: *Wednesday 28 March 1962*

    Theoretical move: The passage traces how the subject constitutes itself through the unary trait and the non-response of the Other, rewriting Freud's "Wo Es war, soll Ich werden" as a formula of the One's advent, and then uses Sade to demonstrate that the object of desire is structurally dependent on the Other's silence—culminating in the Sadian drive toward annihilating signifying power as the logical extreme of this dialectic.

    the final testamentary wish of Sade in so far as it is aimed precisely at this term which I specified for you of the second death, the death of being itself

59. #59

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.124

    5. *The Jouissance of the Signifi er* > *. . . To Forcing the Act*

    Theoretical move: The passage argues, via Zupančič, that forcing the Real to appear as a direct ethical goal collapses into terror and a simulacrum of ethics, and that a genuine ethics of the act must distinguish between the terror inherent in the encounter with the Real and terror as a deliberate strategy—a distinction that also cautions against the nihilistic privileging of destruction found in certain readings of the death drive.

    Edelman with his alignment of the sinthomosexual with the destructiveness of the death drive

60. #60

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.134

    5. *The Jouissance of the Signifi er* > *Singularity as a Social Phenomenon*

    Theoretical move: The passage argues that singularity is not an asocial eruption of the real but a social phenomenon produced by creatively linking the sinthome (the inexorable real in the subject) with the signifier, such that the rebellious energies of the real become the very engine of symbolic innovation—and this reconciles the apparent opposition between Lacanian, Foucauldian, and Derridean accounts of symbolic subversion.

    we have the power to link the sinthome as a site of compulsion—as what is inexorable in our existence in the sense that it 'does not cease to write itself'—with the signifier as what allows us to write ourselves onto the map of the symbolic.

61. #61

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.20

    *Introduction* > *What Sublimation Can Do*

    Theoretical move: The passage argues that Lacanian singularity should be located not only in acts of symbolic rupture (subjective destitution) but also in the creative reformulation of symbolic systems from within, positioning the interface between the Symbolic and the Real — exemplified by sublimation and Joyce's sinthome — as the proper site of both singularity and resistance.

    his reading of James Joyce in Seminar 23—his late seminar on the sinthome—explicitly links singularity to linguistic innovation

62. #62

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.73

    3. *The Ethics of the Act* > *The Sinthome as a Site of Singularity*

    Theoretical move: The passage argues that Lacan's late shift from symptom to sinthome marks a theoretical transition from the subject of lack (structured by desire and the symbolic order) to a subject of singularity grounded in jouissance—where identification with the sinthome, as an irreducible kernel of real that resists symbolization, becomes the terminal aim of analysis.

    there is a steadfast breed of symptoms—or sinthomes—that cannot be unraveled through the signifier's intervention. Such sinthomes do not express the subject's repressed desire, but rather organize its jouissance on such a basic level that they reside beyond processes of symbolization and working through.

63. #63

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.237

    8. *The Sublimity of Love* > *Notes* > *3. The Ethics of the Act*

    Theoretical move: These endnotes consolidate the theoretical architecture of the chapter by elaborating the sinthome as the singular limit of analysis beyond interpretation, articulating the act as an annihilating break with fantasy and the future, and positioning the ethics of psychoanalysis around the injunction to act in conformity with desire rather than serve the 'service of goods'.

    the sinthome is 'what is singular about every individual'... the sinthome represents 'the beyond of analysis'... the subject must come at last to identify with it.

64. #64

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.111

    4. *The Possibility of the Impossible* > *The Lures of Power*

    Theoretical move: The passage argues that Badiou's two "lures of power"—reifying the void and absolutizing truth—are countered by the structural incompleteness of naming, and that this incompleteness aligns Badiou with Lacan's insistence on an unbridgeable gap between the Real and its symbolization, while also positioning sublimation ethics as a superior framework for both personal and social transformation.

    Unlike Žižek with his idealization of the pure act that 'risks everything cost what it may,' or Edelman with his idealization of the sinthomosexual as a figure of absolute social abjection

65. #65

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.150

    6. *The Dignity of the Thing* > *Repetition as Creativity* > *"Deviant" Satisfactions*

    Theoretical move: The passage argues that sublimation and symptom formation share a common structural root—both are responses to excess jouissance circling the Thing—but are distinguished by their relationship to the signifier; sublimation mobilizes the signifier to produce singular creativity, while the symptom marks the signifier's failure to contain the drives. Sublimation is thus theorized as the privileged site of singularity's social inscription, capable of revising the repertoire of satisfactions even against normative interpellation.

    there may be cases—and Joyce might be a good example of this—where the signifier itself becomes symptomatic

66. #66

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.148

    6. *The Dignity of the Thing* > *Repetition as Creativity*

    Theoretical move: Repetition is reframed not as a violation of the pleasure principle but as its virulent expression and, more provocatively, as the very vehicle of sublimation and creativity: the drive's constitutive failure to reach its object (the Thing) generates the "radical diversity" that makes creative variation possible, so that repetition and sublimation are structurally co-implicated rather than opposed.

    This is in many ways what Lacan's equation of Joyce's writing with the sinthome suggests.

67. #67

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.271

    8. *The Sublimity of Love* > *Index*

    Theoretical move: This passage is a back-matter index listing key concepts, names, and page references from a book on Lacanian psychoanalysis and ethics; it is non-substantive in terms of original theoretical argument but maps the conceptual terrain of the work.

    sinthome, 233 acceptance, 62 analysis and, subject's identifi cation with, 116 drive destiny, 62 identity and, 61–62 jouissance and, 116

68. #68

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.76

    3. *The Ethics of the Act* > *The Act of Subjective Destitution*

    Theoretical move: The passage stages a critical engagement with Edelman's queer-theoretical appropriation of the Lacanian act of subjective destitution and sinthome, arguing that his alignment of queer subjectivity with pure negativity and the death drive forecloses transformative political action; against Edelman, the author proposes that the future is not a suturing of lack but the condition for its ongoing, open-ended translation into new signification.

    The subject of the drive, in contrast, identifies with its sinthome as a manifestation of singularity that has absolutely no interest in the Other.

69. #69

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.133

    5. *The Jouissance of the Signifi er* > *Joyce as a Singular Individual*

    Theoretical move: The passage argues that jouissance is not merely the repressed underside of the signifier but foundational to its innovative capacity, such that the signifier and the real mutually transform each other — a reciprocal dynamic that grounds the subject's active invention of meaning and enables singular individuality (exemplified by Joyce) through the sinthome's integration into the symbolic.

    Joyce becomes a unique 'individual' precisely because he is able to connect the symbolic with the sinthome (as the depository of jouissance).

70. #70

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.267

    8. *The Sublimity of Love* > *Index*

    Theoretical move: This passage is an index from a book chapter, listing topics, concepts, and proper names with page references. It is non-substantive as a theoretical passage—no argument is advanced—but it maps the conceptual terrain of the book, including Lacanian concepts such as jouissance, sinthome, objet a, the real, sublimation, and singularity.

    sinthome and, 116 / jouis-sens, 115 / sinthome and, 119 / The Sinthome (Lacan), 60–61

71. #71

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.130

    5. *The Jouissance of the Signifi er* > *Epiphanies That Transmit the Real*

    Theoretical move: Joyce's writing is theorized as a privileged site where the Real irrupts into the Symbolic not to destroy but to radicalize language: by remaining at the level of metonymic residue rather than metaphor, Joyce's epiphanies transmit scraps of the Real and enact an eroticization of language that brushes against the sinthome without collapsing into psychosis.

    What is distinctive about Joyce—and one reason that Joyce manages to stay so close to his sinthome—is that he is not particularly interested in making meaning in the rational sense, but often remains on the level of the epiphany.

72. #72

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.72

    3. *The Ethics of the Act*

    Theoretical move: The passage argues that the "fundamental fantasy" operates at the level of the drive rather than desire, and thus resists the signifier-based talking cure; approaching it triggers aphanisis and the collapse of symbolic identity, generating a nexus between satisfaction and destruction that some critics (Žižek, Edelman) valorize as the liberatory "act of subjective destitution."

    starting with Lacan's analysis of the 'sinthome' as the kind of symptom that cannot be alleviated through the talking cure.

73. #73

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.245

    8. *The Sublimity of Love* > *Notes* > 8. Here is one example:

    Theoretical move: The passage, drawn from endnotes, argues that the Symbolic, Imaginary, and Real are each structurally necessary components of bearable human coexistence: the Symbolic Third mediates between subjects and the monstrous Real Thing, the Imaginary enables identification with the other, and the Real supplies the dynamism of singular passion—while also elaborating the sinthome as a meaning-producing enigma that is opaque, poetic, and irreducible to ultimate signification.

    The sinthome is not itself a meaning—it has no 'truth'—but it does produce meanings. In what sense? In the sense of an enigma.

74. #74

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.138

    5. *The Jouissance of the Signifi er* > *The Language of Resistance*

    Theoretical move: The passage argues that singular language is irreducibly tied to trauma and the real, but that experimental writing (like Joyce's) can harness the destructiveness of the death drive productively—transmuting trauma through a complex intertwining of acting out and working through—thereby granting the subject a measure of agency over inherited cultural signifiers rather than full subjection to the dominant symbolic.

    Experimental writing such as Joyce's—the kind of writing that is animated by the energies of the real—is a linguistic marker of this spark.

75. #75

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.155

    6. *The Dignity of the Thing* > *Repetition as Creativity* > *Symbolic Ideals and Values*

    Theoretical move: The passage argues that symbolic quilting points, when chosen critically, serve a constructive function by anchoring desire in collective meaning without arresting its movement—thus enabling sublimation rather than narcissistic closure—and that the ego ideal (symbolic) is theoretically superior to the ideal ego (imaginary) precisely because it opens onto collective structures rather than foreclosing personal limitation.

    as is proven not only by Joyce, but also by artists, intellectuals, politicians, and social activists (among others) who manage to revamp our cultural ideals and values from year to year

76. #76

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.131

    5. *The Jouissance of the Signifi er* > *Enjoyment-in-Meaning*

    Theoretical move: The passage argues that Lacan's late concept of the sinthome, via *jouis-sens*, reframes the signifier not as a passive instrument of ideological interpellation but as a vehicle of jouissance-laden, polyvalent meaning-production — thereby challenging readings that treat the real only as a site of subjective destitution and showing that language and jouissance are not mutually exclusive.

    The sinthome captures, precisely, the nexus of meaning and jouissance that results in jouis-sens.

77. #77

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.262

    8. *The Sublimity of Love* > *Index*

    Theoretical move: This passage is a book index (pages 262–263) listing concepts, proper names, and page references; it is non-substantive as continuous theoretical argument but indexes key Lacanian concepts deployed throughout the work.

    sinthome, 62, 116

78. #78

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.174

    7. *The Ethics of Sublimation* > *Balancing the Symbolic and the Real*

    Theoretical move: The passage argues that a productive ethics of sublimation requires maintaining a precarious equilibrium between the Symbolic and the Real: too little Real yields existential blandness and betrays desire's singularity, while too much Real overwhelms the subject with jouissance; sublimation is the privileged mode of negotiating this tension, and its residue persists to reshape collective symbolic reality.

    Some individuals (the Joyces and the Cézannes of the world) seem capable of conjuring them into existence in a fairly reliable manner.

79. #79

    The Singularity of Being: Lacan and the Immortal Within · Mari Ruti · p.128

    5. *The Jouissance of the Signifi er* > *Lacan's Reading of Joyce*

    Theoretical move: The passage argues that the sinthome is not a site of pure destruction but of creative renewal: by identifying with his sinthome, Joyce links the symbolic and the real so as to generate innovative signification, making artistic creativity—rather than subjective destitution—a viable response to the death drive's impossibility.

    in the sinthome the real manages to overtake the signifi er so that the latter no longer conveys coherent meaning but becomes, instead, a site of jouis-sens—of meaning permeated by enjoyment; the sinthome, in short, is where jouissance engulfs meaning.

80. #80

    Sex and the Failed Absolute · Slavoj Žižek

    **Sex and the Failed Absolute** > Sex as Our Brush with the Absolute > Notes

    Theoretical move: This is a notes/bibliography section for the chapter "Sex as Our Brush with the Absolute," providing citations and brief theoretical asides. The substantive theoretical moves appear only in the footnote annotations (notes 9, 10, 21, 28, 30), not in the citations themselves.

    the homology between these three forms of excess and the triad of Less Than Nothing, objet a and sinthome deployed in Corollary 3.

81. #81

    Sex and the Failed Absolute · Slavoj Žižek · p.301

    **Sex and the Failed Absolute** > The Retarded God <span id="corollary_3_the_retarded_god_of_quantum_ontology.xhtml_IDX-780"></span>of <span id="corollary_3_the_retarded_god_of_quantum_ontology.xhtml_IDX-1619"></span><span id="corollary_3_the_retarded_god_of_quantum_ontology.xhtml_IDX-1834"></span>Quantum <span id="corollary_3_the_retarded_god_of_quantum_ontology.xhtml_IDX-1168"></span>Ontology > [The Two Vacuums: From Less than Nothing to Nothing](#contents.xhtml_ahd20)

    Theoretical move: Žižek maps a triadic ontological structure—Nothing/Void ($), the One (objet a), and the Two (sinthome)—onto unorientable topological surfaces (Möbius strip, cross-cap, Klein bottle), arguing that at every level there is a constitutive antagonism: nothing is never fully nothing, the One is never one, the Two never forms a relation, and the barred subject ($) is the operator that transforms pre-ontological void into ontological nothingness.

    Sinthome—the signifier of the barred Other—registers the antagonism of the two, their non-relationship

82. #82

    Sex and the Failed Absolute · Slavoj Žižek · p.296

    **Sex and the Failed Absolute** > The Retarded God <span id="corollary_3_the_retarded_god_of_quantum_ontology.xhtml_IDX-780"></span>of <span id="corollary_3_the_retarded_god_of_quantum_ontology.xhtml_IDX-1619"></span><span id="corollary_3_the_retarded_god_of_quantum_ontology.xhtml_IDX-1834"></span>Quantum <span id="corollary_3_the_retarded_god_of_quantum_ontology.xhtml_IDX-1168"></span>Ontology > [The Two Vacuums: From Less than Nothing to Nothing](#contents.xhtml_ahd20)

    Theoretical move: Žižek deploys Lacan's formal logic of 1+a and 2+a to argue that neither the One nor the Two are primordial: the originary level is a "less than zero" (the quantum distinction between two vacuums), whose internal tension generates the entire series One→supplement→Two→excess, identifying the operator of this transformation with the barred subject ($) as the inverted counterpart of objet a.

    To designate this excess, we can also use Lacan's neologism sinthome (symptom at its most elementary): the Two, a couple … plus the One of y'a de l'un which makes sexual (or class) relationship impossible and possible at the same time as its constitutive obstacle

83. #83

    Sex and the Failed Absolute · Slavoj Žižek · p.314

    **Sex and the Failed Absolute** > The Dark Tower of Suture

    Theoretical move: Using Stephen King's *The Dark Tower* as a "naive" illustration, Žižek argues that every reality requires a suturing element (point de capiton) that is foreign to it yet holds it together, and that this structure necessarily generates a split into at least two worlds — meaning reality is always minimally doubled, never singular.

    the Dark Tower can be read as his 'sinthome' holding his world together

84. #84

    Sex and the Failed Absolute · Slavoj Žižek

    **Sex and the Failed Absolute** > [Index](#contents.xhtml_end2)

    Theoretical move: This is a back-matter index passage from Žižek's *Sex and the Failed Absolute*, listing key terms and their page/section locations. It is non-substantive in itself but maps the conceptual architecture of the book, pointing to where core Lacanian and Hegelian concepts are developed.

    sinthome [here](#corollary_3_the_retarded_god_of_quantum_ontology.xhtml_IDX-2106), [here](#corollary_3_the_retarded_god_of_quantum_ontology.xhtml_IDX-2107)

85. #85

    The Sublime Object of Ideology · Slavoj Žižek

    INTRODUCTION

    Theoretical move: Fantasy is not the scene of desire's satisfaction but its constitutive frame and simultaneously a defence against the raw desire of the Other; the completed Graph of Desire maps the structural impossibility between the Symbolic order and jouissance, where the lack in the Other enables Separation (de-alienation) and drives are tied to remnant erogenous zones that survive the signifier's evacuation of enjoyment.

    Perhaps we should take a risk and read $OD retroactively, from Lacan's later theoretical development, as the formula of sinthome: a particular signifying formation which is immediately permeated with enjoyment - that is, the impossible junction of enjoyment with the signifier.

86. #86

    The Sublime Object of Ideology · Slavoj Žižek

    INTRODUCTION

    Theoretical move: The passage argues that misrecognition has a positive ontological dimension—it is not merely an obstacle to truth but the condition of possibility for both the subject's consistency and the existence of certain entities (e.g., the unconscious letter, enjoyment); this logic culminates in the claim that the Symptom as Real is an irreducible kernel that resists symbolization and cannot be dissolved by making meaning.

    FROM SYMPTOM TO SINTHOME

87. #87

    The Sublime Object of Ideology · Slavoj Žižek

    INTRODUCTION

    Theoretical move: Žižek argues that ideology cannot be fully grasped through discourse analysis (interpellation/symbolic identification) alone; its ultimate support is a pre-ideological kernel of enjoyment structured in fantasy, and therefore ideology critique must be supplemented by a logic of enjoyment that 'traverses' social fantasy and identifies with the symptom — demonstrated through the case of anti-Semitism, where 'the Jew' functions as a fetish embodying the structural impossibility of 'Society'.

    'Going-through-the-fantasy' is therefore strictly correlative to identification with a sinthome.

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    The Sublime Object of Ideology · Slavoj Žižek

    INTRODUCTION

    Theoretical move: The passage argues that the Sinthome (exemplified by Amfortas's externalized wound) designates a paradoxical element that is both destructive and constitutive of the subject's ontological consistency; this structure is then mapped onto the Enlightenment project itself, where the obscene superego enjoyment is shown to be not a residue but the necessary obverse of the formal moral Law, such that renunciation of 'pathological' content itself produces surplus-jouissance.

    From this perspective of sinthome, truth and enjoyment are radically incompatible: the dimension of truth is opened through our misrecognition of the traumatic Thing, embodying the impossible jouis-sanee.

89. #89

    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).

    2 From Symptom to Sinthome

90. #90

    The Sublime Object of Ideology · Slavoj Žižek

    INTRODUCTION

    Theoretical move: Žižek traces Lacan's theoretical development from symptom as symbolic/coded message to symptom as sinthome—the real kernel of enjoyment that is the subject's only ontological substance—arguing that this universalization of symptom (paired with a universalization of foreclosure) is Lacan's answer to the philosophical question of why there is something rather than nothing.

    Lacan tried to answer this challenge with the concept of sinthome, a neologism containing a set of associations (synthetic-artificial man, synthesis between symptom and fantasy, Saint Thomas, the saint . . . ). Symptom as sinthome is a certain signifying formation penetrated with enjoyment: it is a signifier as a bearer of jouis-sense, enjoyment-in-sense.

91. #91

    The Impossible David Lynch · Todd McGowan · p.133

    ,'\ru'/,¡/ ¡)(" ,.: '\';11." \,,'" .1, ,,( T H E *impossible* /h,-Ft'llItllc *Form* LUCr FI~CH~k **DAVID LYN CH** > 4. Fantasizing the Father in *Blue Velvet* > 7· Finding O urselves on a *Lost* Highway

    Theoretical move: These footnotes theorize how fantasy structures reality (making it perceptible to others), how the superego functions as an irrational, insatiable voice of enjoyment irreducible to meaning, and how symbolic authority has gone underground in *Lost Highway*, thereby exacerbating paranoia about the Other's excessive enjoyment.

    Jaques Lacan, Le Séminaire, livre XXIII: Le Sinthome, 1975-1976

92. #92

    The Parallax View · Slavoj Žižek · p.304

    Copernicus, Darwin, Freud . . . and Many Others > The Historicity of the Four Discourses

    Theoretical move: The passage argues that the discourse of the Analyst and the discourse of perversion share the same upper-level formula (a–S/), such that the crucial difference lies in the radical ambiguity of objet petit a (as fantasmatic lure vs. the Void behind it); consequently, today's civilization functions as a perverse social link, and psychoanalysis—as the only discourse permitting non-enjoyment—points toward a different collective social bond beyond the Master's discourse.

    The Master-Signifier is the unconscious sinthome, the cipher of enjoyment, to which the subject was unknowingly subjected.

93. #93

    The Parallax View · Slavoj Žižek · p.91

    The Birth of (Hegelian) Concrete Universality out of the Spirit of (Kantian) Antinomies > The Traps of Pure Sacrifice

    Theoretical move: The passage argues that Kierkegaard's account of the fall from innocence to sin must be supplemented by a Schellingian-Lacanian correction: Prohibition does not disturb primordial repose but resolves a prior, more terrifying deadlock created by primordial self-contraction (sinthome), yielding a three-stage sequence of anxieties that grounds a properly materialist theory of subjectivity and ethical engagement.

    In Lacanese, this contraction creates a sinthome, the minimal formula of the subject's consistency through it, the subject becomes a creature proper, and anxiety is precisely the reaction to this overproximity of one's sinthome.

94. #94

    The Parallax View · Slavoj Žižek · p.84

    The Birth of (Hegelian) Concrete Universality out of the Spirit of (Kantian) Antinomies > Kierkegaard as a Hegelian > Die Versagung

    Theoretical move: Žižek uses Lacan's reading of Claudel's *The Hostage* and James's *The Portrait of a Lady* to argue that the feminine "No" (Versagung) is not a signifying negation grounded in the paternal "No," but a bodily, excremental gesture of pure loss that enacts separation from the Symbolic—prefiguring the sinthome—and that this "No as such" (form without content) is the hidden materialist core linking Kierkegaard's infinite resignation to Hegelian speculative identity.

    Hoens and Pluth suggest a reading of Sygne's 'No' as prefiguring what Lacan later called sinthome.

95. #95

    The Parallax View · Slavoj Žižek · p.126

    The Birth of (Hegelian) Concrete Universality out of the Spirit of (Kantian) Antinomies > Too Much Life!

    Theoretical move: The passage redefines the human-animal distinction not as one between man and beast but as an *inherent* difference within the human itself: between the human and the "inhuman excess" of drive that is constituted by the body's colonization by the symbolic order through the sinthome. The properly human task is then a Christological-sublimatory one—transforming the modality of this excess rather than suppressing it.

    the 'undead' partial object is the inscription on the body of what Eric Santner called 'signifying stress'...this is why animals are not 'creatures' in this precise sense, they are not stuck onto a sinthome.

96. #96

    The Parallax View · Slavoj Žižek · p.98

    The Birth of (Hegelian) Concrete Universality out of the Spirit of (Kantian) Antinomies > The Difficulty of Being a Kantian

    Theoretical move: Žižek argues that Lacan's *Ethics* seminar represents a deadlock—not a triumph—because it cannot clearly distinguish pure desire from immersion in primordial jouissance ("passion for the Real"); the resolution lies in the move from desire to drive, while the broader argument shows that Bataille's premodern dialectic of Law/transgression is superseded by the Kantian insight that the absolute excess is the Law itself, a move Lacan only partially executes.

    Kierkegaard leaps over the first contraction of finitude, the first emergence of a sinthome which makes the subject a creature proper, and goes directly from the primordial repose to the Prohibition.

97. #97

    The Parallax View · Slavoj Žižek · p.395

    The Academic Rumspringa, or, the Parallax of Power and Resistance > Notes > 2Building Blocks for a Materialist Theology

    Theoretical move: This passage is a notes/bibliography section of The Parallax View, containing scholarly footnotes with citations and brief argumentative asides; the theoretically substantive moments include Žižek's critique of Boostels on Kant avec Sade, a gloss on Lacan's tripartite (ISR) staging of anxiety, and a reading of Medea vs. Antigone as two versions of feminine subjectivity.

    Dominick Hoens and Ed Pluth, 'The sinthome: A New Way of Writing an Old Problem?'

98. #98

    The Parallax View · Slavoj Žižek · p.123

    The Birth of (Hegelian) Concrete Universality out of the Spirit of (Kantian) Antinomies > Too Much Life!

    Theoretical move: Žižek argues that shame, castration, and the "undead" lamella are not opposed but structurally co-produced: the noncastrated remainder (lamella/objet petit a) is not what escapes castration but precisely what castration generates as its own surplus, collapsing the distinction between lack and excess into a Möbius-strip parallax.

    Odradek is the father's sinthome, the 'knot' onto which the father's jouissance is stuck.

99. #99

    The Real Gaze: Film Theory After Lacan · Todd McGowan · p.229

    29 > **Preface** > **Introduction**

    Theoretical move: This endnotes passage consolidates the theoretical apparatus of the book by anchoring its key moves—the Lacanian gaze as object rather than look, the critique of empiricism in spectator theory, the real as the neglected register in film theory, and masochism as the primary form of cinematic enjoyment—through a dense network of citations and polemical asides.

    Jacques Lacan, Le Séminaire, livre XXIII: Le Sinthome, 1975–1976

100. #100

     Žižek Responds! · Todd McGowan & Dominik Finkelde (eds.)

     Žižek Responds! > [When Desire Is Not the Desire of the Other](#contents.xhtml_ch11) > Sublimation, Jouissance, and “Real” Satisfaction

     Theoretical move: The passage argues against collapsing desire into the drive (as Žižek does), contending instead that a second, non-alienated form of desire—one that approaches but does not merge with the drive—is the basis of Lacanian ethics and provides the subject with "real," partial satisfaction through sublimation acting as a shield that transmits tolerable doses of jouissance.

     the kind that, in touching something about the 'truth' of the subject's sinthome, about its fundamental fantasy as the deepest level of its desire, draws close to the drive

101. #101

     Žižek Responds! · Todd McGowan & Dominik Finkelde (eds.) · p.273

     Žižek Responds! > [When Desire Is Not the Desire of the Other](#contents.xhtml_ch11) > The Dignity of the Thing

     Theoretical move: Against Žižek's insistence on an unbridgeable chasm between the Thing and worldly objects, the passage argues that sublimation—raising a mundane object to the dignity of the Thing—is not mere idealization but a genuine "realization" of the real within reality, and that "not giving way on desire" means choosing the singularity of one's jouissance/sinthome rather than automatically switching to the register of the drive.

     whenever we do not give way on our desire, we choose the singularity of our jouissance, our sinthome, over collective definitions of desirability