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Contemporary Urgencies

Geert Hoornaert
 
In this original text, which directs our work towards Tel Aviv [1], Lacan affirms that “psychoanalysis […] is now practiced in couples”. This assertion may seem surprising. Had he not insisted for many decades on his essentially ternary, even quadripartite field?
 
Initially defined as a practice of access to the truth, it was based – something that the prisoner’s syllogism demonstrated beautifully – on what an intersubjective dialectic, pushed to its end, allowed for: an exit from confinement of the symptom, in a conclusive movement of haste. The truth of the place of subject could be deduced from a sequence regulated by a law that the Other guaranteed.
 
Our era of the Other that does not exist sees the emergence of large-scale phenomena that seem to respond to sequences without law. These are anxiety provoking, as nothing in them indicates where the conclusive moment can be reached. The market and those that it excludes, climate deterioration, migration flux or political attenuation – who will respond to these urgencies? And who can predict by which door we will get out of these impasses? The very movements that bring these emergencies up often refuse to inscribe themselves under a clear master-signifier, thus also engaging in lawless trajectories. Will the only thing left – after this fall of the Other, as much on the collective level as on the level of the subject – be a pure frenzy where the target of the urgency is at every shot missed by a missile which is too random?
 
What is certain as to the urgencies of today is that the truth, which is lying, will no longer answer. It is thus useless to want to reinstall it, supported by a strong father. But if this truth is a “sorting out of the smuddle”, it is not so as to replace it with any old thing, with a simple cynical debasing in the style of generalised fake news. For it to be “satisfying”, “there is a particular way of sorting out the smuddle”, notes Lacan. And this way, he continues, is attained only by usage, where the analyst makes “a pair” 
[2] with the analysand.
 
In November 1975, did not Lacan specify this particular way, in this lesson on Joyce to which Jacques-Alain Miller gave the title, “Of the Logical Use of the Sinthome”? “One has to choose the path by which to capture the truth […] The right way is the one that, when the nature of the sinthome has been recognized, doesn’t shrink from using it logically, that is, from using it to the point of reaching its real, at the end of which it is sated.” 
[3] This precise notation indicates to us that our practice, if it no longer has to refer to an abstract Other nor be beholden to “an enormous over-evaluation of the father,” [4] is not therefore condemned to an autism-of-two, nor to imaginary fusions that the term “pair” might suggest. Rather, does the pair not refer to the fundamental equality of all speaking beings in the face of the real of which Miller spoke? If the pair consents to make of itself the duped [s’en faire la dupe], a certain usage of semblants can result, which, there where the fall of the Other can also cause a push-to-the-worst, can put themselves at the service of what Freud called, “the elasticity of living things.” [5]
 
Where everywhere walls are erected, whether to separate the masses or to fix the subject in a closed autonomy, nothing is more urgent than the maintenance of this elasticity.
 
 
Translation: Raphael Montague


 

 


1 Lacan, J., “Preface to the English Edition of Seminar XI”, tr. R. Grigg, The Lacanian Review 6, “¡Urgent!”, NLS-Navarin, Paris, 2018, p. 23.

2 Ibid., p. 27.

3 Lacan, J., The Sinthome, The Seminar of Jacques Lacan, Book XXIII, tr. A.R. Price, Polity, Cambridge, 2016, p. 7.

4 Freud, S., Moses and Monotheism (1939), The Standard Edition Volume XXIII, Vintage, London, 2001, p. 12.

5 Freud, S., An Autobiographical Study (1925), The Standard Edition Volume XX, Vintage, London, 2001, p. 57.
 


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THE 2019 CONGRESS OF THE NLS

1-2 JUNE – TEL AVIV

¡Urgent!

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A

 

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London Society
London
17 March
Seminar of the Laboratory for Lacanian Politics
on the theme "Psychoanalysis and Biopolitics"
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The Haste to Act
 
Ruzanna Hakobyan

 
 
To the imperative, Enjoy! we can add, ¡Urgent!
 
The push to do is one of the facets of an urgency which one can situate in its link with the drive. The urgency to act, to satisfy immediately, short-circuits the Other as the locus of speech, thus of the unconscious. It’s an urgency which carries the mark of jouissance, which is singular for everyone.
 
A patient comes for consultations because of “irrepressible acts.” After each breakup, she rushes to tattoo her body in order to recover the lack produced in her body by the separation – or, more precisely, to inscribe it on her body.
 
Jacques-Alain Miller’s 1984 course, “1, 2, 3, 4” situates the unconscious as the opposite of the act. The unconscious is approached through remembering, not through acting. Doubt in the clinic of obsessional neurosis attests to this: in the unconscious work, it is not about the act but about the moment of “verification.”
 
There is, therefore, an antinomy between the unconscious and the act. Miller adds nonetheless that there is one act – only one – which is articulated with the unconscious: the missed act[1]. For it is in itself a formation of the unconscious. “At the level of the unconscious, there is no other presence of the act than the missed act.”[2]
 
In analytic work, the urgency of the drive is not treated by being cured.
[3] It is a question of allowing the subject to articulate that which in his singularity urges the “signifiers that guarantee what it is about.”[4] So that without delay, “the subject should himself be in a position to answer for his choices.”[5]
 
Translated by Arunava Banerjee

 


 

 


[TN: Fehlleistungin German is translated into “acte manqué” in French by Freud’s translators and is usually translated as “Freudian slip” in English. In Lacan’s Écritsit is translated as “bungled action.” Freud has also used the word “parapraxes” to describe Fehlleistung. In this text the author prefers “missed act.”]

Miller, J.-A., “L’orientation lacanienne. 1, 2, 3, 4”, lesson of 14 November 1984, unpublished.

Seldes, R., “Urgencias subjetivas”, online in Spanish: http://nel-amp.org/the_wannabe_08/tw/01/tw_mov.htm

Miller, J.-A., “L’orientation lacanienne. 1, 2, 3, 4”, opcit.

Vanderveken, Y., “Moments of Crisis in the Analytic Cure. Work-in-progress Two”, tr. P. Dravers, online: https://amp-nls.org/page/gb/49/nls-messager/0/2014-2015/1736
 


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Lacanian Compass
New York

 PIPOL-NYC 

15 & 16 March

Public Lecture : The Unconscious and the Brain : Nothing in Common 

Conference : The Lacanian Unconscious : A No – Brainer

17 March
Question of the School
How Does One Become a Psychoanalyst?


with Yves Vanderveken

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The book, A History of Zionism by Georges Bensoussan had been recommended to Marco Mauas by Jacques-Alain Miller about the time of the publication of Lacanian Quotidian [LQ]. Taking this recommendation to the letter, I hastened to read this book. In my case, the abandonment of the disapora, accompanied by the loss of a Jewish identity, made me dive into the fact that in language, it is not possible to say a=a, and that it is possible to be satisfied with the basic reasoning permitting to see that there is no “all,” that there’s nothing that’s all. 
 
This dive was accompanied by feelings of depersonalisation and anxiety which led me to ask for an analysis, treating the “realism of structure.”
 
This “Israel” in which I had arrived was completely foreign to me, but the anxiety that pervaded me daily to the point of paralyzing me indicated the presence of an extimacy, the source of which I could not find. There, in the place where this Jewish identity was lost, signifiers came to be organized which, in my childhood, made it possible to filter the galut [exile] of my paternal and maternal grandparents who arrived in the colonies of Baron Hirsch in the New World. A few pages of this book managed to describe the itinerary, plunging me again in that time… Immigrants from Russia and Palestine… The permanent translation that immigration exposed me to revealed the principle of the logic of signification, namely that “there’s nothing that’s all [rien n’est tout] ” [1]; there is always more to the operator of totalisation, an excess, which goes beyond the set on which it operates. This is what Lacan calls S(A barred), and summarizes the principle of “there’s nothing that’s all,” that is to say, there is always a “more”… 
  
I associate this principle with what Freud tells us in his texts of 1895-7 about the fact that in sexual life there must be an independent source of displeasure, that it’s from jouissance that the subject separates, that is there is an originary knot between knowledge and jouissance. I can thus make this knot, fruit of contingency.
 
 
Translated by Joanne Conway

 

 


1 Lacan, J., “Radiophonie”; Autres écrits, Seuil, Paris, 2001, p. 440, unpublished in English.
 


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TAKE THE LEAP!

 

THE 2019 CONGRESS OF THE NLS

1-2 JUNE – TEL AVIV

¡Urgent!

____________________________

JUST A FEW MORE DAYS TO SEND IN YOUR PAPERS!
 

You are invited to submit a written clinical case study

before Friday 15 March 2019.

Please send your papers of 6500 signs to

seynhaeve.bernard@gmail.com

on one of the 8 themes of the parallel sessions of the Congress:

  • Urgent Political Times
  • Haste and the Act (The lion only leaps once)

  • The Urgency that Doesn’t Stop (It’s always urgent)

  • Urgency and Satisfaction (Knowing how to do with one’s symptom)

  • Trauma

  • Subjective Urgency (Rupture of the signifying chain)

  • Urgent Cases

  • Urgency in Institutions
     

More information on the Blog here!

See you soon in Tel Aviv!
 
 
FOR INSPIRATION, READ THE ARGUMENT OF THE CONGRESS HERE:
FOR THE MAIN TEXTS ON URGENCY, ORDER TLR 6:
 
 
 
 
 
 
 
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 EUROFÉDÉRATION DE PSYCHANALYSE 

PIPOL 9

 

Call for Contributions

 

Continuum 9

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 L'EUROFÉDÉRATION DE PSYCHANALYSE 

PIPOL 9

 

We’ll see you in Brussels for Pipol 9!
 

Here? There? Or over There?… 

But where to stay in Brussels?

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hotels at pre-negotiated prices, couch-surfing…
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tout est là :

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What these three letters conceal is someone’s identity. “What a Cht told me.” [1] “Cht” is thus his name here. Inadmissible to the register of proper names in French, it is thus an improper name.  Consequently, the person who it refers to goes unnamed. Such was the steadfast decision held by Lacan regarding the person concerned ever since the split from the Société Psychanalytique de Paris, which set them in violent opposition. [2] Beyond that time, one cannot find a single mention of this proscribed name in the whole of the Lacanian corpus. Lacan will only make an exception to this on one single occasion, this being the hapax of the jaculation of disobliging consonants, “Cht,” used in the “Preface.”
 
Lacan gives very precise indications regarding the identity of the author who becomes the object of his constant criticism in the fifties, but he always does so indirectly. Footnote 6 on page 541 of Écrits (as well as pages 491 and 492), [3] indicates that this person is the one responsible for the article entitled “La thérapeutique analytique”, which appeared in the first volume of La Psychanalyse d’aujourd’hui (1956). He is also the “doctrinaire of the psychoanalyst’s being” and of the “innate gift,” which would be required in cash. He is also the person who did not fail to flatter Lacan, while still a colleague, close friend and even valued ally, for being a born analyst [d’être analyste-né]. And he is ultimately the person that Lacan vilifies by relegating him definitively to anonymity when he announced in his 1976 address that “An idiot submitted to analysis always becomes a scoundrel.” [4]
 
The mystery of the “Cht”, can be easily cleared up as one knows without a shadow of a doubt who Lacan is referring to in this series of allusions. It is Sacha Nacht. The “Cht” is thus a cipher drawn from the proper name now under censor [5]. Its function is to be the barb of a proper name that becomes improper to name from the moment its bearer is assigned to the register of the unnamable.
 
Translated by Philip Dravers

 
 



 


1 Citation referred to: “What a Cht told me is that I was one, a born one.” Lacan, J., “Preface to the English Edition of Seminar XI,” tr. R. Grigg, The Lacanian Review 6, “¡Urgent!,” NLS, Paris, 2018, p. 25, translation modified here by RG.
 
2 See the letter of 21 July 1953 to Heinz Hartmann in, La scission de 1953. Documents édités par Jacques-Alain Miller. Note Liminaire de Jacques Lacan, Lacan, J., Navarin, Paris, 1990, p. 136.
 
3 Cf, “The Direction of the Treatment and the Principles of Its Power,” Écrits, Lacan, J., tr. B. Fink, W.W. Norton, New York/London, 2006.
 
4 [Lacan, J., “Note liminaire à la présentation de La scission de 1953,” op. cit., and also in Ornicar ? 1976, p. 3.] To find who he is talking about one only has to follow the indications given by Lacan in his Note liminaire, his introductory note to the volume cited above: a single individual, the same, appears throughout the entire volume of this correspondence as the main instigator of the split, an insatiable maneuverer of power, utterly unscrupulous and mediocre theoretician to boot, thus an idiot.
 
5 [TN: the French “cht” is the equivalent of the English “shh,” the interjection used to urge silence.]


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