https://www.english.upenn.edu/people/jean-michel-rabat%C3%A9
Sunday, April 6, 2025
Please list the notable works of the Argentinian Lacanians for me. Thanks. (ChatGPT, 2025-4-5)
Certainly, here are some notable works by prominent Argentine Lacanian psychoanalysts:
1. Óscar Masotta:
• Sexo y traición en Roberto Arlt (1965): An analysis of the works of Argentine writer Roberto Arlt.
• El pop art (1967): Explores the pop art movement and its implications.
• Happening (1967): Discusses the phenomenon of “happenings” in contemporary art.
• Conciencia y estructura (1969): Examines the relationship between consciousness and structure.
• La historieta en el mundo moderno (1970): Focuses on comics in the modern world.
• Introducción a la lectura de Jacques Lacan (1974): An introduction to reading Jacques Lacan’s work.
• Ensayos lacanianos (1977): A collection of essays on Lacanian psychoanalysis.
2. Diana S. Rabinovich:
• El concepto de objeto en la teoría psicoanalítica (1990): Analyzes the concept of the object in psychoanalytic theory.
• La significación del falo: Discusses the significance of the phallus in psychoanalysis.
• El deseo del psicoanalista (1997): Explores the desire of the psychoanalyst.
• Modos lógicos del amor de transferencia: Examines the logical modes of transference love.
• La angustia y el deseo del otro: Focuses on anxiety and the desire of the Other.
3. Alfredo Eidelsztein:
• El grafo del deseo (1993): Explores Lacan’s graph of desire.
• Las estructuras clínicas a partir de Lacan (2003, 2008): Discusses clinical structures based on Lacan’s teachings.
• La topología en la clínica psicoanalítica (2006): Examines the role of topology in psychoanalytic practice.
• Otro Lacan (2015): A critical study on the foundations of Lacanian psychoanalysis.
• El origen del sujeto en psicoanálisis (2018): Addresses the origin of the subject in psychoanalysis, relating it to the Big Bang theory.
These works have significantly contributed to the dissemination and development of Lacanian psychoanalysis in Argentina and beyond.
Please introduce to me about the Lacanians in Argentina, thanks. (ChatGPT, 2025-4-5)
Argentina has played a pivotal role in the global dissemination and development of Lacanian psychoanalysis. The country’s engagement with Jacques Lacan’s theories has profoundly influenced its psychoanalytic landscape and cultural fabric.
Historical Introduction of Lacanian Psychoanalysis in Argentina:
The initial references to Jacques Lacan in Argentina date back to the 1930s. However, it was during the 1960s that Lacanian psychoanalysis gained significant traction. This period saw a departure from traditional psychoanalytic practices, with Lacan’s emphasis on linguistics and structuralism appealing to intellectuals from diverse fields, including philosophy and literature. This interdisciplinary approach fostered the emergence of the “intellectual psychoanalyst,” who was less confined to clinical settings and more engaged with contemporary intellectual currents.
Key Figures in Argentine Lacanian Psychoanalysis:
• Óscar Masotta: A seminal figure, Masotta was instrumental in introducing Lacanian thought to Argentina. His 1964 conference, “Jacques Lacan or the Inconsistency in Philosophy,” is considered the first Spanish text dedicated to Lacan’s work. Masotta’s efforts laid the groundwork for the proliferation of Lacanian ideas in Latin America and Spain.
• Diana S. Rabinovich: A distinguished psychologist and psychoanalyst, Rabinovich significantly contributed to the translation and dissemination of Lacan’s teachings in the Spanish-speaking world. Her academic endeavors helped integrate Lacanian concepts into Argentine psychoanalytic education.
• Alfredo Eidelsztein: A contemporary psychoanalyst, Eidelsztein has critically engaged with Lacanian theory, advocating for a nuanced understanding that distinguishes Lacan’s innovations from traditional Freudian concepts. His work emphasizes the importance of aligning psychoanalytic practice with modern scientific and philosophical developments.
Institutional Developments:
The establishment of various institutions has been crucial in formalizing Lacanian psychoanalysis in Argentina:
• Freudian School of Buenos Aires: Founded by Masotta in 1974, this institution became a central hub for Lacanian training and practice in Argentina.
• World Association of Psychoanalysis (WAP): Launched in Buenos Aires in 1992 by Jacques-Alain Miller, Lacan’s son-in-law, the WAP underscores Argentina’s prominence in the global Lacanian community.
Cultural Integration:
Lacanian psychoanalysis has deeply permeated Argentine culture:
• Villa Freud: A neighborhood in Buenos Aires, colloquially known as “Villa Freud,” epitomizes the nation’s embrace of psychoanalytic practice, boasting a high concentration of psychoanalysts.
• Media and Public Discourse: Psychoanalytic concepts frequently feature in Argentine media, reflecting the integration of Lacanian ideas into public discourse. For instance, psychoanalyst Gabriel Rolón has utilized theatrical platforms to blend psychoanalytic insights with cultural commentary, illustrating the widespread acceptance of these concepts.
In summary, Argentina’s engagement with Lacanian psychoanalysis is characterized by a rich history of intellectual exploration, institutional development, and cultural integration, positioning the country as a central node in the global Lacanian network.
Saturday, April 5, 2025
What are the key points of “The Dark Legend of Jacques Lacan: Elisabeth Roudinesco & Her Historical Method (World Association of Psychoanalysis Libretto Series) (Nathalie Jaudel, 2014, English translation, 2023)? (ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
Nathalie Jaudel’s The Dark Legend of Jacques Lacan: Élisabeth Roudinesco & Her Historical Method offers a critical examination of Élisabeth Roudinesco’s biographical portrayal of Jacques Lacan. The key points of Jaudel’s work include:
1. Critique of Roudinesco’s Portrayal: Jaudel challenges the depiction of Lacan as a tyrannical figure, arguing that such representations contribute to a ‘dark legend’ that distorts his legacy.
2. Examination of Historical Methodology: The book scrutinizes Roudinesco’s historical methods, questioning the accuracy and objectivity of her narrative about Lacan’s life and work.
3. Advocacy for a Balanced Perspective: Jaudel emphasizes the need for a more nuanced and balanced understanding of Lacan, moving beyond sensationalist accounts to appreciate the complexity of his contributions to psychoanalysis.
Overall, Jaudel’s work seeks to rectify misconceptions and encourage a more accurate appreciation of Jacques Lacan’s legacy.
A polemical book to set the record straight.
Over forty years after the death of Jacques Lacan, the ‘dark legend’ continues to circulate in common perception – Lacan the tyrant, Lacan the unscrupulous, Lacan the rapacious, Lacan the doolally.
The sole biography published to date on the greatest French psychoanalyst proffers a sounding board for this dark legend, and does so under the cover of objectivity. Overlooking how one cannot become the historian of one’s own history, allowing herself to be overtaken by her negative transference, turning a blind eye to what Lacan said about himself and to the practice to which he was devoted, Elisabeth Roudinesco allows both the man and his teaching to slip through her fingers. And not without departing from the very rules of historical method that she claims to espouse.
Nathalie Jaudel lays out her reply and paints a portrait of Lacan that sets its compass by Roland Barthes’ remark that a biographer should strive to be at once ‘amicable and jaunty’.
Nathalie Jaudel, a graduate of Sciences-Po Paris and a former lawyer, is a psychoanalyst based in Paris. She is a member of the École de la Cause freudienne and the World Association of Psychoanalysis
How to make sense of Thomas Svolos’ statement: “… it is indeed the work of the later Lacan, say from Seminar 20 forward, that has, in some ways, the most relevance to my particular claim for the place for Lacan in addressing the psyche of the twenty-first century. (TWENTY-FIRST CENTURY PSYCHOANALYSIS, Thomas Svolos, 2017, p. Xviii)”? (ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
Thomas Svolos, in his book Twenty-First Century Psychoanalysis, emphasizes the significance of Jacques Lacan’s later work, particularly from Seminar XX (Encore) onward, for understanding and addressing the psyche in contemporary times. Lacan’s later teachings introduce nuanced concepts that Svolos finds particularly pertinent to the challenges faced by psychoanalysis in the modern era.
One of the key ideas from Lacan’s later seminars is the shift from the dominance of the symbolic order to a focus on the real and the sinthome. This transition reflects an understanding that traditional symbolic structures no longer adequately encapsulate the complexities of contemporary subjectivity. Svolos suggests that this perspective allows psychoanalysis to better engage with the unique clinical phenomena of the twenty-first century, such as the rise in cases of psychosis and addiction.
Furthermore, Lacan’s exploration of jouissance (a term denoting a form of excessive enjoyment or pleasure that goes beyond the pleasure principle) in his later work provides a framework for understanding modern forms of suffering and desire. Svolos argues that these concepts are instrumental in formulating psychoanalytic approaches that are responsive to the evolving landscape of human experience in the current century.
In essence, Svolos believes that Lacan’s later seminars offer critical insights and tools that are essential for psychoanalysis to remain relevant and effective in addressing the psychological issues prevalent in today’s society.
Seminars of Jacques Lacan (1952-1980) (自體的心理學）（車行哲學）
https://en.wikipedia.org/wiki/Seminars_of_Jacques_Lacan#
https://www.lacan.com/seminars1a.htm (incomplete)
http://www.lacaninireland.com/web/ (Cormac Gallagher)
… it is indeed the work of the later Lacan, say from Seminar 20 forward, that has, in some ways, the most relevance to my particular claim for the place for Lacan in addressing the psyche of the twenty-first century. (TWENTY-FIRST CENTURY PSYCHOANALYSIS, Thomas Svolos, 2017, p. Xviii)
Chronological list
| Book | Years | Title | English Translation |
|---|---|---|---|
| I | 1953–54 | Book I: Les écrits techniques de Freud(Seuil, 1975) | Translated by J. Forrester as Freud's Papers on Technique(Cambridge UP/Norton, 1988) |
| II | 1954–55 | Book II: Le moi dans la théorie de Freud et dans la technique de la psychanalyse(Seuil, 1978) | Translated by S. Tomaselli as The Ego in Freud's Theory and in the Technique of Psychoanalysis(Cambridge UP/Norton, 1988) |
| III | 1955–56 | Book III: Les psychoses (Seuil, 1981) | Translated by R. Grigg as The Psychoses (Routledge/Norton, 1993) |
| IV | 1956–57 | Book IV: La relation d'objet et les structures freudiennes (Seuil, 1994) | Translated by A.R. Price as The Object Relation (Polity, 2020) |
| V | 1957–58 | Book V: Les formations de l'inconscient (Seuil, 1998) | Translated by R. Grigg as The Formations of the Unconscious(Polity, 2017) |
| VI | 1958–59 | Book VI: Le désir et son interprétation (La Martinière 2013) | Translated by B. Fink as Desire and Its Interpretation (Polity, 2019) Selected lessons published in Ornicar ? 24–25 and translated by J. Hulbert in Yale French Studies55/56, 11–22. |
| VII | 1959–60 | Book VII: L'éthique de la psychanalyse(Seuil, 1986) | Translated by D. Porter as The Ethics of Psychoanalysis(Routledge/Norton, 1992) |
| VIII | 1960–61 | Book VIII: Le transfert (2nd edition Seuil, 2001) | Translated by B. Fink as Transference (Polity, 2015) |
| IX | 1961–62 | Book IX: L'identification | |
| X | 1962–63 | Book X: L'angoisse(Seuil, 2004) | Translated by A.R. Price as Anxiety(Polity, 2014) |
| – | 1963 | The "Inexistent" Seminar. Introduction published as Les Noms du père (Seuil, 2005) | Translated by J. Mehlman as "Introduction to 'The Names of the Father' Seminar", in Television/A Challenge to the Psychoanalytic Establishment, 1990 |
| XI | 1964 | Book XI: Les quatre concepts fondamentaux de la psychanalyse (Seuil, 1973) | Translated by A. Sheridan as The Four Fundamental Concepts of Psychoanalysis (Hogarth, 1977) |
| XII | 1964–65 | Book XII: Problèmes cruciaux pour la psychanalyse(Seoul/Champ Freudien, 2025) | |
| XIII | 1965-6 | Book XIII: L'objet de la psychanalyse | |
| XIV | 1966–67 | Book XIV: La logique du fantasme(Seuil/Champ Freudien, 2023) | |
| XV | 1967–68 | Book XV: L'acte psychanalytique(Seuil/Champ Freudien, 2024) | |
| XVI | 1968–69 | Book XVI: D'un Autre à l'autre (Seuil, 2006) | Translated by B. Fink as From an Other to the other (Polity, 2023) |
| XVII | 1969–70 | Book XVII: L'envers de la psychanalyse(Seuil, 1991) | Translated by R. Grigg as The Other Side of Psychoanalysis(Norton, 2007) |
| XVIII | 1971 | Book XVIII: D'un discours qui ne serait pas du semblant(Seuil, 2006) | Translated by B. Fink as On a Discourse that Might Not be a Semblance (Polity, 2025) Lesson VI translated by P. Dravers in Hurly-Burly 9, 15–28 |
| XIX | 1971–72 | Book XIX: . . . ou pire(Seuil, 2011) | Translated by A.R. Price as . . . or Worse (Polity, 2018) Three lessons at Sainte-Anne published as Je parle aux murs(Seuil, 2011). Translated by A.R. Price as Talking to Brick Walls(Polity, 2017) |
| XX | 1972–73 | Book XX: Encore, (Seuil, 1975) | Translated by B. Fink as Encore, On Feminine Sexuality: The Limits of Love and Knowledge (Norton, 1998) |
| XXI | 1973–74 | Book XXI: Les non-dupes errent | |
| XXII | 1974–75 | Book XXII RSI Lessons published in Ornicar ? 2–5 | |
| XXIII | 1975–76 | Book XXIII Le sinthome (Seuil, 2005) | Translated by A.R. Price as The Sinthome (Polity, 2016) |
| XXIV | 1976–77 | Book XXIV: L'insu que sait de l'une-bévue s'aile à mourre
| |
| XXV | 1977–78 | Le moment de conclure | |
| XXVI | 1978–79 | La topologie et le temps | |
| XXVII | 1980 | Dissolution Lessons published in Ornicar ? 20–23 |
What’s Jacques Alain-Miller’s contribution to Lacanian Psychoanalysis? （ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
Jacques-Alain Miller has played a pivotal role in the development and dissemination of Lacanian psychoanalysis through several key contributions:
1. Editing and Publishing Lacan’s Seminars:
Miller is the sole editor of The Seminars of Jacques Lacan, overseeing the transcription and publication of these influential lectures. This endeavor has been instrumental in making Lacan’s complex ideas accessible to a broader audience and ensuring their continued influence in psychoanalytic discourse.
2. Founding Psychoanalytic Institutions:
In 1981, Miller co-founded the École de la Cause Freudienne (School of the Freudian Cause), aiming to promote and advance Lacanian psychoanalysis. Furthering this mission, he established the World Association of Psychoanalysis (WAP) in 1992, which has facilitated the global spread and institutionalization of Lacanian thought.
3. Theorizing and Teaching:
Beyond his editorial and organizational efforts, Miller has significantly contributed to the theoretical landscape of Lacanian psychoanalysis. Notably, he introduced the concept of “ordinary psychosis,” differentiating subtle, non-triggered psychotic structures from more overt manifestations. His teachings and seminars have influenced a generation of psychoanalysts, including prominent figures like Slavoj Žižek.
4. Bridging Psychoanalysis and Contemporary Issues:
Miller has actively engaged with the intersection of psychoanalysis and societal concerns. For instance, he has explored how Lacanian concepts can elucidate the pervasive influence of capitalism on subjectivity and social structures.
Through these multifaceted contributions, Jacques-Alain Miller has been central to preserving, expanding, and contextualizing Lacanian psychoanalysis within modern intellectual and clinical frameworks.
4/5/25 （星期六）
蘇小和說，習近平清明節，被張又俠派人，架去李克強墓前弔唁，
小林說，共匪不是中國人，中共不是中國，但是，共匪就是匪，意思是說，中共倒台之前，中國人必將，早已被共匪洗劫一空，意思是說，身上已無器官，所謂無器官身體 （BwO)，
關于場論 （自體的心理學）（車行哲學）
場論，就是混沌，就是複雜，所以，源自于零，逕往三行，必大于一，必大于二，意思是說，見識過三，及三以上，你才知道，一是自慰，二是亂倫，搞了半天，玩不出個鳥，實在無趣，至于零，則是一切開始，由一可返 （死得孤單），由三亦可返（死在野塚），由二則不可返 （耽溺溫柔鄉，死得窩囊），依此，客體關係，雖擅作祟，實不足恃，與場無涉，
So, das Ding is the Real for Lacan? (ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
In Lacanian psychoanalytic theory, das Ding (the Thing) and the Real are closely related but distinct concepts. Das Ding represents the original lost object of desire, an unattainable entity around which human longing is structured. It resides outside the symbolic order, beyond language and representation, serving as a central void or absence that the subject continually attempts to approach but can never fully grasp.
The Real, on the other hand, is one of Lacan’s three registers—the Real, the Imaginary, and the Symbolic—that structure human experience. The Real pertains to that which is outside of language and resists symbolization; it is what remains when all symbolic and imaginary structures are stripped away. The Real is characterized by its inaccessibility and its role as a constant disruption to the coherence of the symbolic order.
While das Ding can be considered an aspect of the Real, specifically related to the unattainable object of desire, the Real encompasses a broader range of phenomena that elude symbolic capture. Thus, das Ding is a manifestation of the Real, but the Real itself is a more expansive category in Lacanian theory.
What does Lacan mean by das Ding, is it inspired by Kant? (ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
Jacques Lacan’s concept of das Ding (the Thing) plays a pivotal role in his psychoanalytic theory, representing an unattainable object of desire that exists beyond the symbolic order. It embodies the original lost object around which human desire is structured, perpetually sought but never fully grasped.
Lacan’s formulation of das Ding is indeed influenced by Immanuel Kant’s notion of the “thing-in-itself” (Ding an sich). Kant posited that the Ding an sich represents reality as it is, independent of human perception, and is ultimately unknowable. Similarly, Lacan’s das Ding signifies an object beyond representation, residing outside the realm of language and symbolic articulation. Lacan explicitly acknowledges this connection, noting that Kant “glimpsed the function of das Ding,” highlighting the philosophical lineage from Kant to his own conceptualization.
In essence, both Kant’s and Lacan’s concepts point to an elusive, inaccessible dimension of reality or desire that remains beyond the grasp of human cognition and symbolic expression.
繞著這幾個字轉 （自體的心理學）（車行哲學）
The Cosmos
The Dust
The World
The History
The Evolution
The Thing
The Desire
The Other
The We
The They
The I (The Self)
The You
The Time
The Place
The Tree
The Mountain
The Sea
The Dream
The Nightmare
The Trip
The War
The Mass Grave
The Cup of Coffee
The Smoke
The Fragmentation
The Collapse
The Boredom
The Loss of Innocence
The Despair
The Futility
The Trauma
The Loss
The Failure
The Loser
The Being
The Becoming
The Death
The Life
The Negation
The Affirmation
The Keep Going On, or Stirring
Can we say that addiction is meant to allow oneself to be carried away by “it” (das Ding)? (ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
In Lacanian psychoanalytic theory, addiction can indeed be interpreted as an attempt to attain proximity to “das Ding” (the Thing), a concept introduced by Jacques Lacan to denote the primordial object of desire that is both alluring and forbidden. “Das Ding” represents an unattainable object around which all desire orbits, embodying an absolute, lost satisfaction that the subject perpetually seeks but can never truly recover.
Addictive behaviors may be viewed as efforts to circumvent the symbolic order and access a form of enjoyment (jouissance) that is unmediated by societal norms and language. This pursuit reflects a desire to experience a direct, unbounded form of pleasure associated with “das Ding.” However, such endeavors are ultimately futile, as the Thing remains inaccessible, leading to repetitive cycles inherent in addiction.
Furthermore, Lacan posits that the superego exerts an imperative to enjoy, compelling individuals toward excessive behaviors in search of jouissance. This aligns with the compulsive nature of addiction, where the subject feels an overwhelming drive to pursue substances or activities that promise an elusive fulfillment.
In summary, from a Lacanian perspective, addiction can be seen as an attempt to bypass the symbolic constraints and directly engage with “das Ding,” seeking an ultimate form of enjoyment that remains perpetually out of reach.
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