In his 1991 essay “Truth: Forcing and the Unnameable,” Badiou writes, “A contemporary philosopher, for me, is indeed someone who has the unfaltering courage to work through Lacan’s anti-philosophy.”
(Introduction to the Seminar on Lacan, by Kenneth Reinhard, in Lacan: Anti-philosophy 3, by Alain Badiou, Columbia University Press, 2013, p. xxiii)
Let us return to Badiou’s statement that “a contemporary philos- opher, for me, is indeed someone who has the unfaltering courage to work through (traverser sans faiblir; literally ‘to traverse without weakening’) Lacan’s anti-philosophy.” The term that Badiou uses in this statement, traverser, has a special Lacanian resonance, appear- ing in the well-known expression “to traverse the fantasy” which denotes a moment of subjective transformation or conclusion in an analysis—a moment of the act.6 For Lacan, the aim of psychoanalysis is not self-understanding, but for the subject to “traverse” into a new position in the topology of the Other, the position of the object in its fundamental fantasy, in an act which involves the “destitu- tion” of the subject itself.7 Badiou’s imperative that a contemporary philosopher must traverse Lacan’s anti-philosophy would then urge us not merely to think it through and appropriate it, the way, for example, Continental philosophy has explored and absorbed the les- sons of structural linguistics and anthropology. Rather, the traversal of Lacan implies something transformative for philosophy, a shift in its fundamental position or orientation in thought through the encounter with the work of this self-proclaimed anti-philosopher. (Ibid, p. xxv)
早上我跟謝君說，拉岡夠膽，分明就是要做精神分析 （法國精神分析，IPA) 的他者，甚且，要做哲學的他者，這種他者，有點像卡住脖子的雞骨頭，擺明是要把你嗆個半死，
