NLS Messagers Archive - Page 29 of 328

Radio Lacan – Newsletter No 308

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New Lacanian School

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« Ce schéma [optique] rend clair […] que là où le sujet se voit, à savoir où se forge cette image réelle et inversée de son propre corps qui est donné dans le schéma du moi, ce n’est pas là d’où il se regarde. Mais certes, c’est dans l’espace de l’Autre qu’il se voit, et le point d’où il se regarde est lui aussi dans cet espace. »

Lacan, J., Le Séminaire, Livre XI, Les quatre concepts fondamentaux de la psychanalyse, texte établi par J.-A. Miller, Paris, Seuil, 1973, p. 132.

"This schema makes clear […] that where the subject sees himself, namely, where that real, inverted image of his own body that is given in the schema of the ego is forged, it is not from there that he looks at himself. But, certainly, it is in the space of the Other that he sees himself and the point from which he looks at himself is also in that space."

Lacan, J., The Four Fundamental Concepts of Psychoanalysis: The Seminar of Jacques Lacan, Book xi, ed. Jacques-Alain Miller, trans. A. Sheridan (New York: Norton, 1977), 144.

La schize de l’œil et du regard, un prolongement du stade du miroir
Bernard Seynhaeve

« Pour avoir un corps en tant que forme, il faut le reconnaître comme soi, se voir dans le miroir et pouvoir se dire « c’est moi ». Mais pour se reconnaître dans le miroir, il faut préalablement être vu par l’Autre […] que l’Autre le nomme : « c’est toi ». Dans ce Séminaire XI, avec la schize de l’œil et du regard, Lacan prolonge ainsi son stade du miroir. »

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Emily Dickinson, to Tear the Veil
Vera Patia

“Her seclusion, her choice to hide from the gaze, was another way to avoid being seen, in a way that the speaking body could not tolerate; a speaking body whose veil is torn, faced with a jouissance outside the symbolic, having no dignity or self. Her art accompanied her experience of what it is to have a body in a world without access to the masquerade.”

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Ce qui nous regarde
Elfi Lefeuvre

« […] le rapport de cette anecdote avec Freud et moi laisse ouverte la question d’où je me place dans ce couple. Eh bien, rassurez-vous, je me place toujours à la même place, à celle où je reste encore vivant. Freud n’a pas besoin de me voir pour qu’il me regarde. »

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The deadline for submitting texts for the blog has passed. Thanks to all contributors!

La date limite de soumission des textes pour le blog est dépassée.
Merci à tous les contributeurs !

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Lacan Circle of Australia

26, 27, 28 April – Melbourne

Clinical Study Days

Clinic of the Gaze

Diagnosis in the Clinic

Destinies of Fantasy and Passages to the Act in Adolescence

with Frank Rollier

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New Lacanian School

The Gaze as Object of Jouissance

Sequence 2

The Gaze, Object of Jouissance

Saturday 11 May 11:30 – 12:30

Sequence chaired by Jean Luc Monnier, with:

Florencia F.C. Shanahan: The Gaze, Remains

Cyrus Saint Amand Poliakoff: In Search of Losing Time

The gaze runs through the teaching of psychoanalysis. Freud identified its prevalent role in the drive very early on, notably in his “Three Essays on Sexuality” in the chapter entitled "Touching and Looking”. Lacan would give it its full scope from Seminar X onwards. He makes it one of the objects a that he adds, along with the voice, to the list of Freudian objects. But it was in Seminar XI that he gave an essential and paradigmatic place to the object gaze, which then took on its full force as a drive object.

In his excellent presentation of the Congress theme, Daniel Roy entitled his final paragraph: "The gaze as enjoying substance added to the world" and specifically mentions these screens, which in all their forms, now always within view, have opened up new avenues of unabated jouissance for the modern subject: the augmented Panopticon! But these screens are also like blind gazes, like the lid of the sardine can alluded to by Petit Jean in Seminar XI, which assign us to our place, as a blot, a stain, in a picture of which we are also the spectators.

Jean Luc Monnier

NLS Treasurer

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New Lacanian School

CAPSULE 8: Message from Dublin Youth
Message de la jeunesse de Dublin

Message from Dublin Youth to the Young in Psychoanalysis Around the Globe

Message de la jeunesse de Dublin aux jeunes

dans la psychanalyse dans le monde entier

Here is the 8th in a series of short videos or "capsules" towards the

XXII Congress of the NLS which will take place in Dublin on the 11-12 May 2024.

Voici la 8ème d'une série de courtes vidéos ou « capsules » en vue du

XXIIe Congrès de la NLS qui aura lieu à Dublin les 11 et 12 mai 2024

Watch the video and subscribe to our channel! / Regardez la vidéo et abonnez-vous à notre chaîne !

You can also find this video on the Blog / Vous pouvez également trouver cette vidéo sur le blog !

REGISTER / S'INSCRIRE

In person / en presence

or / ou

Videoconference / visioconférence

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New Lacanian School

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« L’une des formes de superstition les plus étrangement inquiétantes et les plus répandues est la peur du “mauvais œil” […] On suspecte là une sourde intention de nuire et on admet, d'après certains indices, qu'elle dispose en outre d'un pouvoir nocif. »

Freud, S., L’inquiétante étrangeté, L’inquiétante étrangeté et autres essais, Paris, Éditions Gallimard, 1985, p. 244.

"One of the most uncanny and wide spread forms of superstition is the dread of the evil eye [… ] What is feared is thus a secret intention of doing harm, and certain signs are taken to mean that that intention has the necessary power of its command."

Freud, S., The Uncanny, (1919), SE, Vol. XVII (1964), p. 240.

The World as We Know It
Cristina Rose Moro

"Freud’s experience at the Acropolis is a perfect example of the role of the gaze in mediating one’s experience of the world. Miller explains that the father’s gaze arises in the Acropolis itself. It’s not so much that they see the Acropolis, but that the Acropolis looks back at them through the father’s eyes.”

The Vibe-Building of Olivia Erlanger
Anna De Filippi

“In Erlanger’s vibe-building, what is the function of the eye-shaped frames? She could have chosen many other ways to frame these interiors. By choosing an eye, Erlanger brings the gaze that styles jouissance hors champ back into the frame."

A Room with a View
Alicia Arenas

"The split between the eye and the gaze can also be staged, as it happens with the trompe-l’œil, an image that tricks the eye with a fake realism that provokes a sudden encounter with the split. What makes it work is the trick of presenting a veil that suddenly reveals its fakeness.”

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The deadline for submitting texts for the blog has passed. Thanks to all contributors!

La date limite de soumission des textes pour le blog est dépassée.
Merci à tous les contributeurs !

BLOG →

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Lisez les traductions de
l'argument du congrès ici

Read the translations of the
presentation of the NLS Congress theme here

En : albanais, allemand,
bulgare, grec, hébreu, italien, japonais etc. … !

In: Albanian, Bulgarian,
Dutch, German, Greek, Hebrew, Italian, Japanese etc. … !

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New Lacanian School

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« […] les yeux ne perçoivent pas seulement les modifications du monde extérieur importantes pour la conservation de la vie, mais aussi les propriétés des objets par lesquelles ceux-ci sont élevés au rang d’objets amoureux. »

Freud S., Le trouble psychogène de la vision dans la conception psychanalytique, Névrose, psychose et perversion, Paris, PUF, 2002, p. 171.

"[…] the eyes perceive not only alterations in the external world which are important for the preservation of life, but also characteristics of objects which lead to their being chosen as objects of love."

Freud S., Psychoanalytic View of Psychogenic Disturbance of Vision, (1910), SE, Vol. XI (1957), 216.

La schize de l’œil et du regard
Dossia Avdelidi

« Le regard échappe à la vision qui s’imagine consciente. Lacan dit même que le regard est l’envers de la conscience. Le regard est insaisissable, il est, plus que tout autre objet, méconnu. »

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Weltanschauung-Delusion:
Then & Now
Neil Gorman

“When Lacan says, “[Freud] thought […], that everyone is mad, that is, delusional,” we might propose that at the level of the statement, we have Freud’s Weltanschauung, but what these signifiers slide over is what Lacan calls delusion."

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Love is Blindness
Tsvetelina Ivanova

“Contemporary love practices, influenced by the compromised presence of the Other, could be thought of as an attempt to bear its senseless empty gaze. For if, in bygone times the subject in love was taken as blind, nowadays the blindness is on the side of the Other.”