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By Alice Miller

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Example text

Lacan’s 1955 essay establishes three criteria that he continued to explore in his subsequent seminars: First, the dynamic of psychoanalysis, which meant that “formalization” would not lead to a static structuralization, but would concern the “pulsation” of the opening and closing of the unconscious. Second, the topography, which in Freud’s work first divided the human psyche into the three systems of the unconscious, the preconscious, and the conscious, and in a later topography divided into three agencies of the ego, superego, and the id.

Is Lacan’s psychoanalytic ethic not first and essentially the critical attempt to move beyond this ethical mirror stage, to move beyond the search for the anticipated wholeness of a “meaning of life”? Before Hegel’s Phenomenology made it philosophy’s most challenging and dramatic task to confront the rending negativity of death and to take it up—to take up the power of this negativity—into the very architecture of Truth and to make death the productive labor and the keystone producing that architecture—before all of this, philosophy could never transform the diremptive stench of death into the glow of an imaginary meaning and wholeness of life.

And his hypothesis is this: The individual who is affected by the unconscious is the same individual who constitutes what I call the subject of a signifier” (S20: 142/130). It is this subject—and not the subject as one “who knows” (connaissance)—that must also become the ethical subject caught in the knots of desire and moral-ethical law, a subject that is bound by the limits of language and that is inscribed within the limits of the symbolic order. Among the affects of the unconscious on the subject, would also include a desire to transgress those limits, a desire, and an unavowed passion to get back behind or beyond the limits of language, to exceed the limits of the law.

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