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COMMUNIQUÉ DU BUREAU DE L’AMP

Nous avons le plaisir de vous annoncer que le prochain événement majeur de l’AMP, notre Congrès, évolue et change de tenue.
  1. Suite à des échanges avec Jacques-Alain Miller, il change de nom :
  • Grandes Assises Virtuelles Internationales de l’AMP
  • Grande Conversação Virtual Internacional da AMP
  • Gran Conversación Virtual Internacional de la AMP
  • Grande Conversazione Virtuale Internazionale da AMP
  • The WAP’S Great International Online Conversation
  1. Ces Grandes Assises se tiendront en visioconférence en avril 2022. Les inscriptions au Congrès de l’AMP effectuées en 2020 restent valables jusqu’au mois d’avril 2022.
  2. Le lancement de la chaîne AMP YOUTUBE
L’AMP inaugurera sa chaîne Youtube, AMP YOUTUBE, le vendredi 30 avril à 15H, heure de Paris, avec le lancement des Grandes Assises Virtuelles Internationales « LA FEMME N’EXISTE PAS ».
 
Pour en recevoir toute l'actualité, abonnez-vous à AMP YOUTUBE, en cliquant sur ce lien.
 
Sao Paulo, le 29 avril 2021
 
Le Bureau de  l’AMP
Angelina Harari
Jésus Santiago
Dominique Laurent

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Aren’t you happy about it?

"Writing is a trace in which an effect of language can be read"
— Lacan, XX, 121





INSCRIPTION / REGISTER HERE →

NLS Congress presents

Norbert Leber
Aren't you happy about it?

Reading “LEBER, Norbert (Vienna [1]), approved to be admitted to the NLS” the first time brought me a sort of anxious drowsiness. ‘Aren’t you happy about it?’, a colleague asked.
 
A dream – the day after:

The dreamer is in the room of his first son. He looks at his bed which is empty, the blanket is pulled back. He looks a second time, the mattress has burst open along its seam. Small dark grey particles crumble out, like a swarm, he thinks. Then, like a caption over the picture of the mattress, the word Pi-Hirte[2] appears. He asks himself, Pi-Hirte? Then, he takes disbelievingly a second look and sees the letters got an h more: Phi-Hirte. He asks himself curiously, Phi-Hirte? He first understands: Ah! Phi, from Pi to Phi [φ], this must be a Lacanian logic. Then, he takes an introspective look and the Phi-Hirte transforms into Vieh-Hirte[3]: the equivocation of Phi [fi]and Vieh [fi] in German realizes and a loud laughter breaks out in the dreamers’ body: H(a) H(a) H(a), which wakes him up.
 
“The value of the joke lies in its possibility of betting on the underlying non-sense of any use of sense, thereby calling into question any sense insofar as it is founded on a use of the signifier.” [4]
 
It is the h which brings the new nomination and thus the new meaning. One more new silly meaning. The appearance of the h in phi brought curiosity, a movement of surplus enjoyment, then, the realization from Phi(fi) to Vieh(fi) struck the body and the affect resonates through the body. H H H – in German the letter H is pronounced Ha. A staccato which fragments.
The appeal to the meaning exerted by the signifying chain” [5] and a speaking body resonating in its well-known and ever surprising style of humor.
 
I bet on the non-sense, on this playing with letters, this eager saying around the un-sayable [l’indicible], which let the subject stay in front of the new gate like a cow(-boy) [7].

[1] It was ‘Vienna’, which made me hesitate and let me think, that Germans use to say eg. Villach, with a W – Willach like will, a town in my home-district Carinthia and locals say it with a F – Fillach – like figure
[2] If we suppose that it is a word or a signifier, it could be translated like: Pi-shepherd/-herder
[3] In this moment, the equivocation was understood: Vieh = cattle, beast, livestock and Hirte = herder, shepherd
[4] J., Lacan, Le Séminaire, livre IV, La relation d’objet, Éditions du Seuil, Paris, 1994, p.294 (transl. by the author).
[5] Cf. Orientation text of Daniel Roy for the NLS-Congress 2021, ‘What do we call ‘Body Event?’, https://www.nlscongress2021.com/blogposts/title-h8sct-5m96m-5xecx
[6] É Laurent, L’Envers de la Biopolitique, Navarin/Le Champ Freudien 2016, p.26.
[7] German saying to someone who is surprised and affected of a new situation and doesn’t move on: to stay in front of the new gate like a cow
TRACES >>>

NLS Congrès présente

Norbert Leber
N'es-tu pas content?

Lire “LEBER, Norbert (Vienne[1]), homologué membre de la NLS” pour la première fois m'a plongé dans une sorte de torpeur. Un collègue m'a demandé: « N'es-tu pas content? »
 
Un rêve, le lendemain:
Le rêveur est dans la chambre de son premier fils. Il regarde le lit vide dont la couverture est rejetée en arrière. Il regarde une seconde fois, le matelas s'est brusquement ouvert le long de la couture. De petites particules gris foncé s'en échappent, comme un essaim, pense-t-il. Puis, comme une légende sur l'image du matelas, apparaît le mot Pi-Hirte. Il se demande: Pi-Hirte[2]? Sceptique, il regarde une nouvelle fois et voit que le mot a acquis un h en plus: Phi-Hirte. Il se demande, curieux, Phi-Hirte? Il comprend d'abord: Ah! Phi, de Pi à Phi[φ], cela doit être une logique lacanienne. Puis il fait une sorte d'introspection et le Phi-Hirte se transforme en Vieh-Hirte[3]: l'équivoque entre Phi [fi] et Vieh [fi] en allemand se réalise et un grand éclat de rire s'empare du corps du rêveur, H(a) H(a) H(a), et le réveille.
 
« La valeur du trait d’esprit, […], c’est sa possibilité de jouer sur le foncier non-sens de tout usage du sens. Il est, à tout instant, possible à mettre en cause tout sens, en tant qu’il est fondé sur un usage du signifiant. [4] »
 
C'est le h qui apporte la nouvelle nomination et avec lui le nouveau sens. Encore un sens absurde. L'apparition du h dans Phi attise la curiosité, un mouvement de plus-de-jouir, puis la réalisation de Phi [fi] à Vieh [fi] percute le corps et l'affect y résonne. H H H (en allemand, la lettre h se prononce Ha, avec le h aspiré). Un staccato qui fragmente.
« […] l'appel au sens exercé par la chaîne signifiante … [5] » et un corps parlant qui résonne dans son style humoristique familier et toujours surprenant.
 
Je joue sur le non-sens dans ce jeu avec les lettres, ce dire fervent autour de l'indicible[6], qui laisse le sujet devant la nouvelle porte comme une vache [cow(-boy)]. [7]
 
Traduit par Clémentine Benard

[1] C'est ce mot, Vienne, qui m'a fait hésiter et réfléchir, car les Allemands prononcent le nom de la ville Villach avec un [v] comme village, mais dans ma région, en Carinthie, les locaux le prononcent avec un [f] comme figure.
[2] Si l'on fait la supposition que c'est un mot ou un signifiant, cela pourrait se traduire ainsi: Pi-berger
[3] À ce moment-là, l'équivoque s'est éclaircie: Vieh: le bétail, la bête, les bestiaux et Hirte: le berger
[4] J. Lacan, Le Séminaire, Livre IV, La relation d'objet, Seuil, Paris, 1994, p. 294.
[5] Cf. Texte d'orientation de Daniel Roy, « Qu'appelons-nous "événement de corps"? »   https://www.nlscongress2021.com/messages/une-analyse-lacanienne-pas-sans-les-corps-8ka2t-cnbp6#_ftn1
[6] É. Laurent, L’Envers de la Biopolitique, Navarin/Le Champ Freudien 2016, p.26.
[7] Proverbe allemand que l'on dit quand quelqu'un est surpris et touché par une nouvelle situation et ne bouge plus
TRACES >>>
INSCRIPTION / REGISTER HERE →

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Aren’t you happy about it?

"Writing is a trace in which an effect of language can be read"
— Lacan, XX, 121





INSCRIPTION / REGISTER HERE →

NLS Congress presents

Norbert Leber
Aren't you happy about it?

Reading “LEBER, Norbert (Vienna [1]), approved to be admitted to the NLS” the first time brought me a sort of anxious drowsiness. ‘Aren’t you happy about it?’, a colleague asked.
 
A dream – the day after:

The dreamer is in the room of his first son. He looks at his bed which is empty, the blanket is pulled back. He looks a second time, the mattress has burst open along its seam. Small dark grey particles crumble out, like a swarm, he thinks. Then, like a caption over the picture of the mattress, the word Pi-Hirte[2] appears. He asks himself, Pi-Hirte? Then, he takes disbelievingly a second look and sees the letters got an h more: Phi-Hirte. He asks himself curiously, Phi-Hirte? He first understands: Ah! Phi, from Pi to Phi [φ], this must be a Lacanian logic. Then, he takes an introspective look and the Phi-Hirte transforms into Vieh-Hirte[3]: the equivocation of Phi [fi]and Vieh [fi] in German realizes and a loud laughter breaks out in the dreamers’ body: H(a) H(a) H(a), which wakes him up.
 
“The value of the joke lies in its possibility of betting on the underlying non-sense of any use of sense, thereby calling into question any sense insofar as it is founded on a use of the signifier.” [4]
 
It is the h which brings the new nomination and thus the new meaning. One more new silly meaning. The appearance of the h in phi brought curiosity, a movement of surplus enjoyment, then, the realization from Phi(fi) to Vieh(fi) struck the body and the affect resonates through the body. H H H – in German the letter H is pronounced Ha. A staccato which fragments.
The appeal to the meaning exerted by the signifying chain” [5] and a speaking body resonating in its well-known and ever surprising style of humor.
 
I bet on the non-sense, on this playing with letters, this eager saying around the un-sayable [l’indicible], which let the subject stay in front of the new gate like a cow(-boy) [7].

[1] It was ‘Vienna’, which made me hesitate and let me think, that Germans use to say eg. Villach, with a W – Willach like will, a town in my home-district Carinthia and locals say it with a F – Fillach – like figure
[2] If we suppose that it is a word or a signifier, it could be translated like: Pi-shepherd/-herder
[3] In this moment, the equivocation was understood: Vieh = cattle, beast, livestock and Hirte = herder, shepherd
[4] J., Lacan, Le Séminaire, livre IV, La relation d’objet, Éditions du Seuil, Paris, 1994, p.294 (transl. by the author).
[5] Cf. Orientation text of Daniel Roy for the NLS-Congress 2021, ‘What do we call ‘Body Event?’, https://www.nlscongress2021.com/blogposts/title-h8sct-5m96m-5xecx
[6] É Laurent, L’Envers de la Biopolitique, Navarin/Le Champ Freudien 2016, p.26.
[7] German saying to someone who is surprised and affected of a new situation and doesn’t move on: to stay in front of the new gate like a cow
TRACES >>>

NLS Congrès présente

Norbert Leber
N'es-tu pas content?

Lire “LEBER, Norbert (Vienne[1]), homologué membre de la NLS” pour la première fois m'a plongé dans une sorte de torpeur. Un collègue m'a demandé: « N'es-tu pas content? »
 
Un rêve, le lendemain:
Le rêveur est dans la chambre de son premier fils. Il regarde le lit vide dont la couverture est rejetée en arrière. Il regarde une seconde fois, le matelas s'est brusquement ouvert le long de la couture. De petites particules gris foncé s'en échappent, comme un essaim, pense-t-il. Puis, comme une légende sur l'image du matelas, apparaît le mot Pi-Hirte. Il se demande: Pi-Hirte[2]? Sceptique, il regarde une nouvelle fois et voit que le mot a acquis un h en plus: Phi-Hirte. Il se demande, curieux, Phi-Hirte? Il comprend d'abord: Ah! Phi, de Pi à Phi[φ], cela doit être une logique lacanienne. Puis il fait une sorte d'introspection et le Phi-Hirte se transforme en Vieh-Hirte[3]: l'équivoque entre Phi [fi] et Vieh [fi] en allemand se réalise et un grand éclat de rire s'empare du corps du rêveur, H(a) H(a) H(a), et le réveille.
 
« La valeur du trait d’esprit, […], c’est sa possibilité de jouer sur le foncier non-sens de tout usage du sens. Il est, à tout instant, possible à mettre en cause tout sens, en tant qu’il est fondé sur un usage du signifiant. [4] »
 
C'est le h qui apporte la nouvelle nomination et avec lui le nouveau sens. Encore un sens absurde. L'apparition du h dans Phi attise la curiosité, un mouvement de plus-de-jouir, puis la réalisation de Phi [fi] à Vieh [fi] percute le corps et l'affect y résonne. H H H (en allemand, la lettre h se prononce Ha, avec le h aspiré). Un staccato qui fragmente.
« […] l'appel au sens exercé par la chaîne signifiante … [5] » et un corps parlant qui résonne dans son style humoristique familier et toujours surprenant.
 
Je joue sur le non-sens dans ce jeu avec les lettres, ce dire fervent autour de l'indicible[6], qui laisse le sujet devant la nouvelle porte comme une vache [cow(-boy)]. [7]
 
Traduit par Clémentine Benard

[1] C'est ce mot, Vienne, qui m'a fait hésiter et réfléchir, car les Allemands prononcent le nom de la ville Villach avec un [v] comme village, mais dans ma région, en Carinthie, les locaux le prononcent avec un [f] comme figure.
[2] Si l'on fait la supposition que c'est un mot ou un signifiant, cela pourrait se traduire ainsi: Pi-berger
[3] À ce moment-là, l'équivoque s'est éclaircie: Vieh: le bétail, la bête, les bestiaux et Hirte: le berger
[4] J. Lacan, Le Séminaire, Livre IV, La relation d'objet, Seuil, Paris, 1994, p. 294.
[5] Cf. Texte d'orientation de Daniel Roy, « Qu'appelons-nous "événement de corps"? »   https://www.nlscongress2021.com/messages/une-analyse-lacanienne-pas-sans-les-corps-8ka2t-cnbp6#_ftn1
[6] É. Laurent, L’Envers de la Biopolitique, Navarin/Le Champ Freudien 2016, p.26.
[7] Proverbe allemand que l'on dit quand quelqu'un est surpris et touché par une nouvelle situation et ne bouge plus
TRACES >>>
INSCRIPTION / REGISTER HERE →

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All rights reserved.


It (in) scribes

"Writing is a trace in which an effect of language can be read"
— Lacan, XX, 121





INSCRIPTION / REGISTER HERE →

NLS Congress presents

Julio Garcia Salas
It (in) scribes [1]

To be accepted as a member of the NLS involved joy for being inscribed as part of the School.  In addition, I felt a responsibility for doing something with this inscription subjectively for it to take place.  An almost immediate invitation to write something for the congress blog “The Bodily Effects of Language” reminded me again of this responsibility.  At this briefly anguishing moment, a phrase of Lacan’s from Seminar 10 came to mind which gave meaning to my experience. It reminded me that language has effects on the body and that it is regarding our use of language that allows us to use the body or not.

“As for the little boy, the poor mug, he looks down at the problematic little tap.  He vaguely suspects that something’s odd down there.  Then, he has to learn, and to his cost, that what he’s got there doesn’t exist, I mean, up against what dad’s got, what the big brothers have got, and so on.  You’re familiar with the whole initial dialectic of comparison.  Next, he will learn that not only does it not exist, but that it doesn’t want to know anything, or more precisely that it does as it pleases.  To spell it out, he will have to learn step by step, through his individual experience, to strike it off the map of his narcissism, precisely so that it can start to be useful.” [2]

From this phrase of Lacan’s, it has become clear to me that it is necessary to lose the body (not to be the body) in order to inhabit it, and to be able to use it even though it is still not a guarantee that it will let itself be used in the way that we want.  This “phallic” reading of the body didn’t disappear but became more complicated in Lacan’s later teachings, as the connection to the body has a direct relationship to “jouissance.”  It is here that my experience began many years ago as an analysand, and continues now as a member of our School.
 
Reviewed by Caroline Heanue

[1] in Spanish the title is “Es(ins)cribir” from “escriber” to write, it(in)scribes.
[2] Lacan, J. (2014).  Anxiety, The Seminar of Jacques Lacan, Book X, Ed.  J.-A. Miller, Transl by A. Price. Polity Press, Cambridge, p.202.

TRACES >>>

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Pendant le Congrès de la NLS 2021

Effets corporels de la langue

During the Congress of the NLS 2021

Bodily Effects of Language



Habiller le corps parlant   

To Clothe the Speaking Body 

 avec – with 

Daniel Roy, Abe Geldhof & Glenn Strubbe

La robe de Jana.jpg

Must-read! / À lire absolument :


TRACES

Réginald Blanchet: Strip-tease



Le lien Zoom pour le congrès sera envoyé la veille du congrès

 The  Zoom link for the congress will be sent in the evening before the congress


Register HERE – Inscrivez-vous ICI!

 

Les inscriptions seront fermés le vendredi 21 mai, 21h (Bruxelles/Paris)  

Registrations will be closed on Friday 21th of May 9 p.m. (Brussels/Paris Time)


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__________________________________________________________


 New Lacanian School

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During the Congress of the NLS 2021

Bodily Effects of Language


 

Clinical Conversation 

Saturday – 22 May 2021

1:30pm-4:00pm Paris / Brussels Time 


Three clinical cases will be presented and discussed 

 with Alexandre Stevens

 

Open to all participants of the Congress


Register HERE – Inscrivez-vous ICI!

 

Registrations will be closed on Friday 21th of May 9 p.m. (Brussels/Paris Time)

  

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__________________________________________________________

New Lacanian School

Désinscription – Unsubscribe
Le site de la NLS website
Inscription – Sign up for the Newsletter


Aren’t you happy about it?

"Writing is a trace in which an effect of language can be read"
— Lacan, XX, 121





INSCRIPTION / REGISTER HERE →

NLS Congress presents

Norbert Leber
Aren't you happy about it?

Reading “LEBER, Norbert (Vienna [1]), approved to be admitted to the NLS” the first time brought me a sort of anxious drowsiness. ‘Aren’t you happy about it?’, a colleague asked.
 
A dream – the day after:

The dreamer is in the room of his first son. He looks at his bed which is empty, the blanket is pulled back. He looks a second time, the mattress has burst open along its seam. Small dark grey particles crumble out, like a swarm, he thinks. Then, like a caption over the picture of the mattress, the word Pi-Hirte[2] appears. He asks himself, Pi-Hirte? Then, he takes disbelievingly a second look and sees the letters got an h more: Phi-Hirte. He asks himself curiously, Phi-Hirte? He first understands: Ah! Phi, from Pi to Phi [φ], this must be a Lacanian logic. Then, he takes an introspective look and the Phi-Hirte transforms into Vieh-Hirte[3]: the equivocation of Phi [fi]and Vieh [fi] in German realizes and a loud laughter breaks out in the dreamers’ body: H(a) H(a) H(a), which wakes him up.
 
“The value of the joke lies in its possibility of betting on the underlying non-sense of any use of sense, thereby calling into question any sense insofar as it is founded on a use of the signifier.” [4]
 
It is the h which brings the new nomination and thus the new meaning. One more new silly meaning. The appearance of the h in phi brought curiosity, a movement of surplus enjoyment, then, the realization from Phi(fi) to Vieh(fi) struck the body and the affect resonates through the body. H H H – in German the letter H is pronounced Ha. A staccato which fragments.
The appeal to the meaning exerted by the signifying chain” [5] and a speaking body resonating in its well-known and ever surprising style of humor.
 
I bet on the non-sense, on this playing with letters, this eager saying around the un-sayable [l’indicible], which let the subject stay in front of the new gate like a cow(-boy) [7].

[1] It was ‘Vienna’, which made me hesitate and let me think, that Germans use to say eg. Villach, with a W – Willach like will, a town in my home-district Carinthia and locals say it with a F – Fillach – like figure
[2] If we suppose that it is a word or a signifier, it could be translated like: Pi-shepherd/-herder
[3] In this moment, the equivocation was understood: Vieh = cattle, beast, livestock and Hirte = herder, shepherd
[4] J., Lacan, Le Séminaire, livre IV, La relation d’objet, Éditions du Seuil, Paris, 1994, p.294 (transl. by the author).
[5] Cf. Orientation text of Daniel Roy for the NLS-Congress 2021, ‘What do we call ‘Body Event?’, https://www.nlscongress2021.com/blogposts/title-h8sct-5m96m-5xecx
[6] É Laurent, L’Envers de la Biopolitique, Navarin/Le Champ Freudien 2016, p.26.
[7] German saying to someone who is surprised and affected of a new situation and doesn’t move on: to stay in front of the new gate like a cow
TRACES >>>

NLS Congrès présente

Norbert Leber
N'es-tu pas content?

Lire “LEBER, Norbert (Vienne[1]), homologué membre de la NLS” pour la première fois m'a plongé dans une sorte de torpeur. Un collègue m'a demandé: « N'es-tu pas content? »
 
Un rêve, le lendemain:
Le rêveur est dans la chambre de son premier fils. Il regarde le lit vide dont la couverture est rejetée en arrière. Il regarde une seconde fois, le matelas s'est brusquement ouvert le long de la couture. De petites particules gris foncé s'en échappent, comme un essaim, pense-t-il. Puis, comme une légende sur l'image du matelas, apparaît le mot Pi-Hirte. Il se demande: Pi-Hirte[2]? Sceptique, il regarde une nouvelle fois et voit que le mot a acquis un h en plus: Phi-Hirte. Il se demande, curieux, Phi-Hirte? Il comprend d'abord: Ah! Phi, de Pi à Phi[φ], cela doit être une logique lacanienne. Puis il fait une sorte d'introspection et le Phi-Hirte se transforme en Vieh-Hirte[3]: l'équivoque entre Phi [fi] et Vieh [fi] en allemand se réalise et un grand éclat de rire s'empare du corps du rêveur, H(a) H(a) H(a), et le réveille.
 
« La valeur du trait d’esprit, […], c’est sa possibilité de jouer sur le foncier non-sens de tout usage du sens. Il est, à tout instant, possible à mettre en cause tout sens, en tant qu’il est fondé sur un usage du signifiant. [4] »
 
C'est le h qui apporte la nouvelle nomination et avec lui le nouveau sens. Encore un sens absurde. L'apparition du h dans Phi attise la curiosité, un mouvement de plus-de-jouir, puis la réalisation de Phi [fi] à Vieh [fi] percute le corps et l'affect y résonne. H H H (en allemand, la lettre h se prononce Ha, avec le h aspiré). Un staccato qui fragmente.
« […] l'appel au sens exercé par la chaîne signifiante … [5] » et un corps parlant qui résonne dans son style humoristique familier et toujours surprenant.
 
Je joue sur le non-sens dans ce jeu avec les lettres, ce dire fervent autour de l'indicible[6], qui laisse le sujet devant la nouvelle porte comme une vache [cow(-boy)]. [7]
 
Traduit par Clémentine Benard

[1] C'est ce mot, Vienne, qui m'a fait hésiter et réfléchir, car les Allemands prononcent le nom de la ville Villach avec un [v] comme village, mais dans ma région, en Carinthie, les locaux le prononcent avec un [f] comme figure.
[2] Si l'on fait la supposition que c'est un mot ou un signifiant, cela pourrait se traduire ainsi: Pi-berger
[3] À ce moment-là, l'équivoque s'est éclaircie: Vieh: le bétail, la bête, les bestiaux et Hirte: le berger
[4] J. Lacan, Le Séminaire, Livre IV, La relation d'objet, Seuil, Paris, 1994, p. 294.
[5] Cf. Texte d'orientation de Daniel Roy, « Qu'appelons-nous "événement de corps"? »   https://www.nlscongress2021.com/messages/une-analyse-lacanienne-pas-sans-les-corps-8ka2t-cnbp6#_ftn1
[6] É. Laurent, L’Envers de la Biopolitique, Navarin/Le Champ Freudien 2016, p.26.
[7] Proverbe allemand que l'on dit quand quelqu'un est surpris et touché par une nouvelle situation et ne bouge plus
TRACES >>>
INSCRIPTION / REGISTER HERE →

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Pendant le Congrès de la NLS 2021

Effets corporels de la langue

During the Congress of the NLS 2021

Bodily Effects of Language


Marina Abramović

 Temps II  / Second Act : Restless, Limitless

with / avec 

Joost Demuynck & Ruzanna Hakobyan


Conversation with M. Abramović on 20th of May  – online :

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Le lien Zoom pour le congrès sera envoyé la veille du congrès

 The  Zoom link for the congress will be sent in the evening before the congress


Register HERE – Inscrivez-vous ICI!

 

Les inscriptions seront fermés le vendredi 21 mai, 21h (Bruxelles/Paris)  

Registrations will be closed on Friday 21th of May 9 p.m. (Brussels/Paris Time)


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__________________________________________________________


 New Lacanian School

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Sent from my iPad

On 8 May 2021, at 06:35, NLS-Messager <nlsmessager@gmail.com> wrote:



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New article on WITH LACAN BLOG – WLB
JACQUES-ALAIN MILLER

Paris, 5th of May, 2021
Here  for 1. it is date format and  sentence should not end  at “manuscript” otherwise grammar and punctuation is off.
1. The Lacan Archive Organisation, created by me on the 5th of May 2021, is the body that will bring to the public’s attention all of Jacques Lacan’s letters, papers and manuscripts, in accordance with the decision I have taken as holder of the moral rights of Lacan’s work, and custodian of his archive.
2.The LAO comprises cartels of deciphering and transcription (CDT) and cartels of translation (CTR). It lists as applicants the persons who have made known their desire to participate in its enterprise/work.
3.The Reception Commission receives the applications and decides on their outcome; it approves the cartels, agrees with them on the work to be done by each of them, and gives them the relevant scans. The Editorial Commission dialogues with the cartels during the course of their work, evaluates the work carried out, invites the cartel to correct it if necessary, and ultimately decides on the publication of this work.
4.Similar Commissions will be set up at a later date for each of the different languages into which the texts resulting from the deciphering and transcription work will be translated.
5.From May 1st to midday May 4th, I was in charge of the reception. 12 CDTs were approved, and 2 CTRs. 58 applicants were listed. The two Commissions, each with 10 members, have been installed; they are chaired respectively by Lilia Mahjoub and Guy Briole; their secretaries are Gil Caroz and Alice Delarue.  
The Lacan  Archive Organisation

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The Mirror Stage and the Body

"Writing is a trace in which an effect of language can be read"
— Lacan, XX, 121



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NLS Congress presents

Rik Loose
The Mirror Stage and the Body

Lacan’s second sentence in his article – “It should be noted that this experience (of psychoanalysis) sets us at odds with any philosophy directly stemming from the cogito” [1] –  places psychoanalysis and the experience of the body therein directly within the history of philosophy, more specifically in relation to Descartes. 

The body that Freud was so interested in, especially since he discovered infantile sexuality, which allowed him to develop his theory of the drives – and the body that was such a crucial aspect of Lacan’s work from beginning to end – are very different kinds of body than the Cartesian-inspired conception of it. This body, as Miller suggests, concerns life under the form of the body and this living body is the condition for that which animates it – which animates life – namely, jouissance, which is unthinkable without the body. [2]  This body, being alive, and thus infused with the spectre of death, is a body that is more or less coherent against a background of “a primordial Discord” [3], but it is also a body caught up in a dialectic of desire, traversed with jouissance, affected by the material of language and traumatized and parasitized by the latter.  He presented his conception of the mirror stage in 1936 and published The Mirror Stage… thirteen years later.

I will comment on the following sentence from The Mirror Stage…: “the mirror stage is a drama whose internal pressure pushes precipitously from insufficiency to anticipation – and, for the subject caught up in the lure of spatial identification, turns out fantasies that proceed from a fragmented image of the body to what I will call an “orthopedic” form of its totality – and to the finally donned armour of an alienating identity that will mark his entire mental development with its rigid structure”. [4]  This sentence contains a number of elements that are especially relevant for our work on the bodily effects of language.

The ”armour of an alienating identity” is the ego but it may be interesting to read this expression against the background of a more “economic” expression, namely, an “internal pressure” that “pushes”. Earlier on in the text he used the expression “jubilant activity” in the context of overcoming the necessity for a prop for the child to hold itself up (In other words, the specular image has substituted itself for the prop). [5]  These terms or expressions are indications of the fact that the self-image or ego and the image of the other, i(a), are invested with libido. This is what Miller refers to in his Six Paradigms of Jouissance as “imaginary jouissance”, a jouissance that is “intra-imaginary”. [6]  This means that this jouissance belongs to the image itself, it livens-up and animates it. So, the Mirror Stage… is, as Miller suggests, Lacan’s attempt to interpret “the ego on the basis of narcissism and narcissism on the basis of the mirror stage”. [7]  From this can be deduced that libido is largely narcissistic and that, at this early stage of Lacan’s work, the drive (jouissance) is intimately connected-up with the image.

In this quote there are two related references to the body: there is “the fragmented image of the body” and the “orthopedic form of its totality”. Lacan’s use of the word “orthopedic” is interesting here. It’s modern use concerns that branch of medicine that deals with the correction of deformations, disorders, or injuries of the bones. These references to the body here are interesting, because they demonstrate that already in this early period of Lacan’s work Lacan thought that the body that we have is in a sense an orthopedic prop that prevents the body from fragmenting, buggering off, or doing its own thing.  Or, as Lacan says in Seminar XXIII: “because of form, the form that was so dear to Plato, the individual presents himself just as he has been put together, as a body” and he adds, that “the astonishing thing is that form offers up nothing more than the bag, or, if you like the bubble, because it is something that inflates”. [8]
Reading The Mirror Stage… is as relevant as ever, especially now that jouissance and the (speaking)body have found themselves centre-stage in the Lacanian orientated clinic. All kinds of phenomena from the clinic, such as fragmented body experiences, organs doing their own thing, out-of-body experiences and bodies being inflated, narcissistically offering themselves up to the Other’s gaze, can still be read against the background of a text in which life and death, unification and fragmentation, animation and aggression, love and hate, and, indeed, body and mind are either explicitly or implicitly referred to and which were already there as forces that form part of the same, topological, surface.

[1] Lacan, J. (1949). The Mirror Stage as Formative of the I Function, in: Ecrits, (trans. B. Fink), New York: Norton, 2006. p. 75.
[2] Miller, J.-A. (1999). Lacanian Biology and the Event of the Body, in: Lacanian Ink, nr 18, 2001, p. 22.
[3] Lacan, J. op.cit. p. 78.
[4] Ibid.
[5] Ibid. p. 76.
[6] Miller, J.-A.  (1999), Paradigms of Jouissance, Psychoanalytical Notebooks, London: LSNLS, 1019, p. 17.
[7] Ibid. p. 16.
[8] Lacan, J. Seminar XXIII, The Sinthome, (ed. J.-A. Miller, trans. A. Price), Cambridge: Polity Press, 2016. P. 9.
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