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The Topology of True and False Holes

Raul Moncayo Karnac Books ePub

Wednesday 20 January 1976 and Wednesday 10 February 1976

The name and sexuation The topology of true and false holes

For session 5 Lacan invites Jacques Aubert to give a presentation at the beginning of the seminar. Aubert was considered an expert on Joyce.

Building on the etymology of the word person in terms of “personat” that means to echo and sound through, Aubert reflects on the relationship between person and sound and the sound of the subject: “That or This speaks…”

He comments that in Joyce's writing everything can be understood as a voice-effect through the means of the mask of the person.

He gives the example of the father–son relationship and quotes an exchange from Joyce's Ulysses between Bloom and Rudolph who is supposed to be his father and to have been dead for eighteen years.

Rudolph emerges primarily as a sage or elder of Zion. He has the semblance of a sage of Zion. He feels the semblance of his son with the trembling claws of an old vulture, and speaks like a Jewish elder to the voice within the mask: “What are you doing here, in this place? Have you no soul? Are you not my dear son Leopold, the grandson of Leopold? Are you not my dear son Leopold who left the house of his father and left the god of his fathers Abraham and Jacob?” (Joyce, 1922, p. 416).

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Medium 9781855754768

CHAPTER SIX. The Tetragramaton, the Borromean knot, the four worlds, and the Tetralemma

Raul Moncayo Karnac Books ePub

Iwill begin this chapter by building two conceptual bridges between Lacanian psychoanalysis and Jewish Kabbalah. The first links the fourth dimension (sinthome) of the Borromean knot (in the later Lacan) and the four letters of the Tetragrammaton, while the second links the Kabbalistic teaching of the four worlds with the four dimensions of the Borromean knot.

I will delete the o in the word G-d not out of some orthodox zeal but to make the word and the concept compatible with Zen and Lacanian thought. The o is similar to the small o or a (from a-utre or other in French) of the big Other (I keep the O [of big A-utre] in English to make it consistent with Other in English). The a is the letter that falls off the big Other (of the Symbolic: G-d) and represents the Real as the Other in the Other or the empty object that the Other is missing and that constitutes the desire of the Other rather than for the Other. The a is the little that holds the great.

When Chinese Emperor Wu asked Bodhidharma (the Indian ancestor who brought Zen into China) whether there was any merit in building temples for Buddhism, Bodhidharma answered: “No merit”. Then the emperor asked him, “What is the highest meaning of the holy truths?” Bodhidharma answered: “Emptiness, nothing holy”. Temples and holy truths were the objects of the Emperor’s desire, the things that drove his will and desire, what he thought he and his people were missing or lacking, and what he thought would compensate for China’s past losses and shortcomings. Emperor Wu wanted Bodhidharma to demand temples from him. However, Bodhidharma broke the news to the emperor: the object, the a, and the Other (the Other here stands for the cultural Other as well as for the scriptures) are empty. The small a represents the hole within the whole.

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Medium 9781782201717

Chapter Five - On Probability, Causality, and Chance

Raul Moncayo Karnac Books ePub

In God we trust, all others bring data.” Edwards Deming, American statistician and professor, is well known for this statement that has now become a motto for many scientists (Hastie et al., 2009, p. 4). And so we would also like to make an attempt to bring “data” into this chapter and talk about probability, causality, and chance. Before we do that there are two more quotes from Deming that we would like to share, “The most important things cannot be measured” (1991, p. 27). He thought that we couldn't measure in advance things that are important, because sometimes at the time of measuring, we don't understand that they are important. “The most important things are unknown or unknowable” (Deming, 1982, p. 121).

Like an earthquake can be surprising and have a huge impact on the functioning and future of a particular place, can cause a drastic change in technology, or change the trajectory of a company. The two latter rules probably sound quite familiar, not only to statisticians or people who deal with quality improvement but also to psychoanalysts. How come then there is such a pressure to “bring data?” It seems that even in psychology that is considered a soft science people don't want to rely on opinions and hunches, and so they have to get the numbers. Unfortunately, even the proverbial numbers when speaking about human behaviours may not be “free” of opinions. In 1963 the American Psychological Association (APA) published a study of the scientific standing of psychology. It was entitled “Psychology: A study of a science” and led by Sigmund Koch. Here is his final conclusion,

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8 Cultural Difference and Lacanian Psychoanalysis: From the Master's Discourse to Post-Colonial Analytical Practice

Raul Moncayo Karnac Books ePub

It is important to periodically examine the assumptions that, consciously or unconsciously, determine the course and results of psychoanalytic work; unexamined and unrecognised assumptions establish the parameters of what may be possible or impossible within the scope of our professional practice and activity as analysts.

Ethnic minorities have figured highly in the use of mental health services, as well as having high drop-out rates from the same. Thus the question regarding the role of culture in psychoanalysis and in the field of mental health has arisen around the practical problem of providing effective mental health services to ethnic minority populations. Within the majority, dominant culture, the stated or unstated assumption is often made that many ethnic minority groups, as a result of economic, cultural, and educational deficits, are simply not “good candidates” for the mental health services available within Western culture (i.e. “insight” forms of psychotherapy or psychoanalysis). Within psychoanalysis, such an assumption has followed from the criteria of “analysability”, whereas outside psychoanalysis it has found confirmation in psychotherapy outcome research data that support the view that intelligent, verbal, attractive, and successful upper-class individuals tend to benefit the most from psychotherapy. It goes without saying that White majority subjects are over-represented within those defined as ideal candidates for psychotherapy and psychoanalysis. In addition, until recently the psychoanalytic literature in the United States has not been known for addressing the concerns of the minority mental health literature or those of minorities in general.

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Commentary on Sessions 3 and 4 of Lacan's Seminar XXIII

Raul Moncayo Karnac Books ePub

Wednesday 16 December 1975 and Wednesday 13 January 1976

The untying and tying functions of the Real The definition of jouissance and the different types of jouissance

Lacan starts out by talking about the seriousness needed for analytic experience whether in sessions or in his seminar. He refers to this seriousness as something “senti-mental” by which he means the feeling or sentiment of an absolute risk, which is one of the ways he will refer to the Real as an experience.

In RSI (1976–1977b) Lacan argues that the Real appears in traces, strokes, or pieces that threaten our imaginary or symbolic sensibilities, the sense or senses through which we understand the world. At the same time those Real points or tips of the Real present the possibility of an absolute consistency rather than the relative consistency represented by the Imaginary.

The consistency of the Real and the Imaginary are homogenous to one another except that ordinarily we only know the consistency of the Imaginary. In visual perception the world appears as a saturated consistent whole. Nevertheless, the consistency of the Real “ex-sists” outside meaning while that of the Imaginary only exists. This “ex-sistence” of the Real with respect to the Imaginary is what lends the Real appearing within the Imaginary the connotation of the uncanny that manifests as a shock, an impact, a knock, or a stroke.

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