Nov 19, 2024
Félicien Juttner, Alexandre Brasseur et Alex Lutz dans "Une Femme dans la Révolution" de Jean-Daniel Verhaeghe (2013), novembre 2024.
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Félicien Juttner, Alexandre Brasseur et Alex Lutz dans "Une Femme dans la Révolution" de Jean-Daniel Verhaeghe (2013), novembre 2024.
This dimension beyond the signifier is the Lacanian Real, or, to be more specific, the lost ‘object a’ that is forever lacking for the speaking subject, causing his ever shifting desire.
Why do we call it “truth”, how does it differ from mere knowledge? One could answer that truth always concerns desire and jouissance, but the same goes for the Freudian knowledge from the very beginning, e.g. his ideas about Lust (pleasure) and Wunsch (wish). The essential characteristic of truth is that it confronts us with the ultimate point where knowledge about desire and jouissance can no longer be put into words. Knowledge itself always stays within the realm of the signifier, truth starts within this realm but evokes a dimension beyond it, that is the main reason why we invented poetry. This ultimate dimension of desire and jouissance is the driving part of it – and driving comes from drive. This dimension beyond the signifier is the Lacanian Real, or, to be more specific, the lost ‘object a’ that is forever lacking for the speaking subject, causing his ever shifting desire.
Verhaeghe Paul. Teaching and Psychoanalysis: A necessary Impossibility, in: Teaching Transference. On the Foundation of Psychoanalytic Studies, London, Rebus Press, 1996.
Het individualisme is vergleden tot eenzaamheid
Paul Verhaeghe
Alex Lutz et Félicien Juttner dans “Une Femme dans la Révolution” de Jean-Daniel Verhaeghe (2013), novembre 2024.
Alex Lutz et Gaëlle Bona dans “Une Femme dans la Révolution” de Jean-Daniel Verhaeghe (2013), novembre 2024.
Jean-Baptiste Maunier et Nicolas Duvauchelle dans "Le Grand Meaulnes" de Jean-Daniel Verhaeghe (2006) - adapté du roman éponyme d'Alain-Fournier (1913) - mars 2021.
This dimension beyond the signifier is the Lacanian Real, or, to be more specific, the lost ‘object a’ that is forever lacking for the speaking subject, causing his ever shifting desire.
Why do we call it “truth”, how does it differ from mere knowledge? One could answer that truth always concerns desire and jouissance, but the same goes for the Freudian knowledge from the very beginning, e.g. his ideas about Lust (pleasure) and Wunsch (wish). The essential characteristic of truth is that it confronts us with the ultimate point where knowledge about desire and jouissance can no longer be put into words. Knowledge itself always stays within the realm of the signifier, truth starts within this realm but evokes a dimension beyond it, that is the main reason why we invented poetry. This ultimate dimension of desire and jouissance is the driving part of it – and driving comes from drive. This dimension beyond the signifier is the Lacanian Real, or, to be more specific, the lost ‘object a’ that is forever lacking for the speaking subject, causing his ever shifting desire.
Verhaeghe P., Teaching and Psychoanalysis: A necessary Impossibility, in: M.Stanton & D.Reason (eds), Teaching Transference. On the Foundation of Psychoanalytic Studies, London, Rebus Press, 1996.
This dimension beyond the signifier is the Lacanian Real, or, to be more specific, the lost ‘object a’ that is forever lacking for the speaking subject, causing his ever shifting desire.
Why do we call it “truth”, how does it differ from mere knowledge? One could answer that truth always concerns desire and jouissance, but the same goes for the Freudian knowledge from the very beginning, e.g. his ideas about Lust (pleasure) and Wunsch (wish). The essential characteristic of truth is that it confronts us with the ultimate point where knowledge about desire and jouissance can no longer be put into words. Knowledge itself always stays within the realm of the signifier, truth starts within this realm but evokes a dimension beyond it, that is the main reason why we invented poetry. This ultimate dimension of desire and jouissance is the driving part of it – and driving comes from drive. This dimension beyond the signifier is the Lacanian Real, or, to be more specific, the lost ‘object a’ that is forever lacking for the speaking subject, causing his ever shifting desire.
Verhaeghe - Teaching and Psychoanalysis: A necessary Impossibility, in: M.Stanton & D.Reason (eds), Teaching Transference. On the Foundation of Psychoanalytic Studies, London, Rebus Press, 1996, pp. 27 - 43