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My discourse proceeds, in the following way: each term is sustained only in its topological relation with the others, and the subject of the cogito is treated in exactly the same way.
 
Jacques Lacan (LX:100)


LX:100 | Understood in Their Relation to One Another

Wahl: I would also like to say that, when you [Lacan] speak of the subject and of the real, one is tempted, on first hearing, to consider the terms in themselves. But gradually one realizes that they are to be understood in their relation to one another, and that they have a topological definition - subject and real are to be situated on either side of the split, in the resistance of the phantasy. The real is, in a way, an experience of resistance.
 
Lacan: My discourse proceeds, in the following way: each term is sustained only in its topological relation with the others, and the subject of the cogito is treated in exactly the same way.
 

Source

Lacan, Jacques. Book XI: The Four Fundamental Concepts of Psychoanalysis. Trans. Alan Sheridan. Ed. Jacques-Alain Miller. W.W. Norton & Company, New York. 1977. p. 89.
 
 

LX:99 | The Things I Say

I don't say the things I say because they are what I think, but rather I say them with the end in mind of self-destruction, precicely to make sure they are no longer what I think.  To be really certain that from now on, outside of me, they are going to live a life or die in such a way that I will not have to recognize myself in them.
 

Source

Michel Foucault: The Lost Interview.  Dir. Fons Elders. c. 1971.

 
 

LX:98 | If

if you’re going to try, go all the
way.
otherwise, don’t even start.
 
if you’re going to try, go all the
way.
this could mean losing girlfriends,
wives, relatives, jobs and
maybe your mind.
 
go all the way.
it could mean not eating for 3 or
4 days.
it could mean freezing on a
park bench.
it could mean jail,
it could mean derision,
mockery,
isolation.
isolation is the gift,
all the others are a test of your
endurance, of
how much you really want to
do it.
and you’ll do it
despite rejection and the
worst odds
and it will be better than
anything else
you can imagine.
 
if you’re going to try,
go all the way.
there is no other feeling like
that.
you will be alone with the
gods
and the nights will flame with
fire.
 
do it, do it, do it.
do it.
 
all the way
all the way.
 
you will ride life straight to
perfect laughter, it’s
the only good fight
there is.

Source

Bukowski, Charles.  "roll the dice."  What matters most is how well you walk though the fire.  Ecco 2002. 408-9.

See Also

 
 

LX:97 | Artist, Work of Art, Art

Origin here means that from and by which something is what it is and as it is. What something is, as it is, we call its essence or nature. The origin of something is the source of its nature. The question concerning the origin of the work of art asks about the source of its nature. On the usual view, the work arises out of and by means of the activity of the artist. But by what and whence is the artist what he is? By the work; for to say that the work does credit to the master means that it is the work that first lets the artist emerge as a master of his art. The artist is the origin of the work. The work is the origin of the artist. Neither is without the other. Nevertheless, neither is the sole support of the other. In themselves and in their interrelations artist and work are each of them by virtue of a third thing which is prior to both, namely that which also gives artist and work of art their names - art. (17)
Heidegger, Martin. Poetry, Language, Thought.  Trans. Albert Hofstadter. Perennial 2001. 

LX:96 | Genuine Happiness

Freud always reminds us that the individual seeks happiness. Then the individual creates obstacles so as not to be able to reach it. What does he define in the end? …
 
…A limited happiness. In fact, psychoanalysis discovers that we, speaking beings, are content in the end with very little. You know, genuine happiness, I mean happiness that is actually found, is in fact an extremely limited satisfaction that one obtains without much effort. Any other satisfaction beyond that limit is what Lacanian psychoanalysts call the jouissance of the Other. From an ethical point of view, the psychoanalytic position is subversive because, in contrast to certain philosophical schools that recognize in man the search for happiness as a search for the supreme good, psychoanalysis states: we agree that human beings aspire to the supreme good, if we accept that as soon as one begins to pursue the ideal they transform it into a concrete reality of a satisfaction that is drastically scaled-down. (33-4)

Source

Nasio, Juan-David. Five Lessons on the Psychoanalytic Theory of Jacques Lacan.  Trans. Pettigrew, David and François Raffoul.  State University of New York Press 1998. 


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Notes


LX:95 | Want of Discretion

The secret thoughts of a man run over all things, holy, profane, clean, obscene, grave, and light, without shame or blame; which verbal discourse cannot do farther than the judgment shall approve of the time, place, and persons. An anatomist or a physician may speak or write his judgment of unclean things, because it is not to please, but profit; but for another man to write his extravagant and pleasant fancies of the same is as if a man, from being tumbled into the dirt, should come and present himself before good company. And it is the want of discretion that makes the difference. Again, in professed remissness of mind and familiar company, a man may play with the sounds and equivocal significations of words; and that many times with encounters of extraordinary fancy; but in a sermon, or in public, or before persons unknown, or whom we ought to reverence, there is no jingling of words that will not be accounted folly; and the difference is only in the want of discretion. So that where wit is wanting, it is not fancy that is wanting, but discretion. Judgment therefore without fancy is wit, but fancy without judgment, not. (39-40)


Source

Hobbes, Thomas. Leviathan.  Ed. Edwin Curley.  Hackett Publishing Company, Inc. 1994.  


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