Os nós do amor e do gozo
The knots of love and Jouissance
EPFCL-BRAZIL - Luiz Izcovich
Failures in love are a frequent reason for seeking an analyst…
Failures in love are a frequent reason for seeking an analyst.
Then there are the obstacles of love. They are always related to the obstacles to jouissance. Love has a relationship with the One, that is, making two One. Jouissance has a relationship with the One, but it is the One alone. Even when we believe that with two jouissances we can make one, for example, have an orgasm at the same time, the fact remains that we know nothing about the jouissance of the other, as jouissance is always the jouissance of one’s own body. It is true that we enjoy the other’s body, but in the sense of the other’s body as a all, but only a part of the body and, in this sense, the idea of communing in jouissance is only an jouissance of fantasy.
We can make a series: ethics of the bachelor, ex-sex hysteria, out-sex, courtly love and what Lacan …
We can make a series: ethics of the bachelor, ex-sex hysteria, out-sex, courtly love and what Lacan called the jouissance of the idiot, masturbation. It is about avoiding the impasse, the effect of the sexual impossible, that is, of making the two One. This is the reason why Lacan evokes, in this regard, courage. We can, then, distinguish love in the service of belief in one’s fantasy, from love in the service of the courage to face difference in jouissance . It is true that love aims at the being of the sexual partner, but does not find it, in the sense that it is always in lack. With jouissance, we have a sample of the sexual being, our own being, but also that of the other. However, where love fails what motivates jouissance remains, in part, opaque.
Why do they remain attached to each other, since they don’t talk about love? We then see that, even …
Why do they remain attached to each other, since they don’t talk about love? We then see that, even in cases where sexual desire may seem as pure as possible, the intransitive demand appears behind it — “that they love me”.
Lacan highlights Hegel’s perspective of love, in which the conquest of the Other involves a formula …
Lacan highlights Hegel’s perspective of love, in which the conquest of the Other involves a formula that would be as follows: “I love you, even if you don’t want to” . We can see that it is a formula that does not work in conquest, as it is sustained by a demand. It thus prolongs Hegel’s doctrine, in which the other is placed in the position of a symmetrical similar. Lacan’s formula is opposed to this, as it is based on a desire and, therefore, it is linked to their proposition about love: giving what you don’t have.
It is not enough to say “I desire you”, because the other person, if they’re not too naive, will ans…
It is not enough to say “I desire you”, because the other person, if they’re not too naive, will answer: “prove it to me”. That’s where the problems start. I want you, even if I don’t know it. - Desire, anguish. Be desired. What does the other want in me, from me? - Because a man with a desire is distressing for a woman. - There are people who know how to be irresistible in love. We can ask ourselves if the analysis produces know-how about this . We cannot say so, but, on the other hand, it is certain that analysis, by introducing the subject into the circuit of desire, gives a chance for a love that is something other than what it demands.
If the demandfor analysis regarding impasses in love remains current to this day, another demand has…
If the demandfor analysis regarding impasses in love remains current to this day, another demand has been implanted within it. This gained more and more value in the analysands’ speeches, sometimes surpassing the complaint about obstacles in love. It refers to jouissance. This sometimes takes the form of a satisfaction question: Am I satisfied enough, or could I be even more satisfied? Sometimes this issue is mixed with love. But, in the current era, satisfaction linked to jouissance often becomes a demand addressed to the analyst and radically excludes love.
The question that arises for us is to know what it is that founds a new entanglement of love and jou…
The question that arises for us is to know what it is that founds a new entanglement of love and jouissance and, above all, what allows us to say that it is the consequence of an analysis? I think that this is where the real question of Lacanian orientation lies, and that it can be formulated as follows: satisfaction at the end of analysis is the effect of a certainty regarding sexual identity as a condition of access to a new love. Entanglement thus comprises three dimensions: sexual identity, love and jouissance . It is only upon an operation that implies jouissance that we give a chance to a new love that goes, as Lacan says, from being to being, that is, that is not the love of the same.
Failures in love are a frequent reason for seeking an analyst.
Love, jouissance, making one, relationship, grating
May the other love me
“I love you, even if you don’t want to.”
Give what you don’t have to those who don’t ask
Know-how to do
Maximum jouissance, to be or not to be loved
Sexual identity, love and jouissance
Surplus Jouissance
Surplus Jouissance: knowing how to do, know-how
Love: semblances and sinthome
Luiz Izcovich
Let us start from a theoretical premise, which is also confirmed by experience. It was proposed by F…
Let us start from a theoretical premise, which is also confirmed by experience. It was proposed by Freud and taken up by Lacan, and maintains that Oedipus makes the man but does not make the woman. Lacan says nothing else when they postulates — it’s the Lacan of the beginning, the one from the Formations of the Unconscious — that the boy leaves Oedipus with the diplomas in their pocket. This means they knows how to do it as a boy. Now, what knowledge are we talking about here? It is a knowledge of identification, the boy identifies with the ideals of their sex, they knows how to manage the semblances that guide them towards their sexual partner at the same time that these semblances capture the partner’s desire.
The speeches are inconsistent and the faces fail to give the true name of the subject’s identity, as…
The speeches are inconsistent and the faces fail to give the true name of the subject’s identity, as they touch a limit beyond which the abyss lies. The guarantee cannot come from the Other, it comes from the act , but, at the same time, the sexual act is a real that is not inscribed in being. If the only certainty comes from the experience of jouissance, it is to the extent that a subject becomes responsible for their jouissance.
Let us address this crucial point: the fact that sexual relations cannot be writtenis something that…
Let us address this crucial point: the fact that sexual relations cannot be writtenis something that is highlighted by the modalities of replacement for the non-existent. Firstly, there is replacement based on the symptoms. It’s a substitute for more jouissance. The symptoms are sexual, because the trauma is always sexual, since it involves an irruption of jouissance without being able to convert it into desire. Since then, we can understand the function of love , which is also a substitute for what is not part of sexual relations. There are, however, different types of substitute for love. There is, therefore, a way to rely on love to access jouissance . Another thing would be to replace the non-existent with love and give up sexual jouissance .
The first way is demonstrated as follows: it is because love exists that there is a possible transit…
The first way is demonstrated as follows: it is because love exists that there is a possible transition to sexual desire . Love is a substitute because, in this case, it allows access to desire. The second form is demonstrated in the case in which the subject is satisfied with love , which means that love does not lead to sexual desire. In this case, the partner can only serve the jouissance of fantasy. It is a joy limited to love. This is what Lacan called “almorosas”, “souloving”, and which concerns an ethics of hors-sexe, outside-sex. It is the love of the envelope and is sustained by the fantasy of the Other woman. The partner’s countenances can produce love, as they give a garment to the image of the self that is found on the other’s side. We thus love the same thing, which raises the question of whether we can love something other than the same thing .
The choice of sex thus indicates the subject’s position in relation to being a man or a woman: if, i…
The choice of sex thus indicates the subject’s position in relation to being a man or a woman: if, in the beginning, the choice of sex is based on the choices of appearance, there remains, however, a dimension to which the subject must necessarily adapt. accommodate, is the real of sex, which is the real of the symptom . Evidently, the symptom should not be taken here as what bothers, but rather as the singular invention that each person operates to prepare themselves in the face of the intrusion of jouissance in the body. Because, in effect, if the sexual becomes a symptom, it is because it involves each person encountering an unprecedented jouissance.
The analytical experience gives us signs of this moment: it is access to the certainty that absolute…
The analytical experience gives us signs of this moment: it is access to the certainty that absolute jouissance does not exist, that the Other incarnated by the analyst is no longer the place where I address my question; in other words, this Other is no longer the partner of love, but, above all, the fundamental assumption of the subject — which is that if they does not enjoy enough it is because the Other prevents him — has changed. In other words, there is no longer an Other supposed to take away my satisfaction.
These are signs of identification of the symptom, the ultimate aim of an analysis and which presuppo…
These are signs of identification of the symptom, the ultimate aim of an analysis and which presupposes certainty. This identification involves a dimension that would be a “knowing” and also a know-how with jouissance. This is why I maintain that identification with the symptom, at the end of the analysis, is an identification with the Surplus Jouissance , concerning the sexual being.
And if I spoke of a new entanglement of love and jouissance , which would be the passage from the se…
And if I spoke of a new entanglement of love and jouissance , which would be the passage from the semblant to the sinthome, it is because this new identification with the surplus-jouissance produces an adequacy in love that is no longer a mirage, as it maintains, on the one hand , which constitutes the One of a subject — its irreducible essence — and, on the other, the acceptance of the Other jouissance as different and, equally, irreducible. They are the irreducible gods that are produced at the end of the analysis.
Manage semblance
The guarantee of the Other, discovered in the act
No writing of sexual relation, no communication, transmission
Function of love
Outside-sex
Real Symptom
Another supposed to take away my satisfaction
Surplus Jouissance
Love-Jouissance entanglement
Surplus Jouissance
Management of countenances No writing of sexual intercourse, no communication, transmission
Forever is always not for sure
Ana Laura Prates Pacheco
Safe love and the event.
“the encounter between two differences is an event, something contingent, surprising”
The heart has reasons that reason itself does not know. - Lacan articulates the Imaginary with the body, the Real with death and the Symbolic with knowledge, as a means of jouissance. Divine love. Betting on “new love” knowing that there is no guarantee, this is the challenge of analytical discourse.
In the case of divine love, it is the Symbolic that is sustaining the relationship between the Imagi…
In the case of divine love, it is the Symbolic that is sustaining the relationship between the Imaginary and the Real: “That is where the nerve of religion lies, while it preaches divine love. That’s also where this crazy thing happens, this emptying of what sexual love is on the journey.” Lacan adds that divine love banished desire, transforming it into purpose.
“ Love is charity ,” says Lacan, “and thanks to this you will see it in art, very regrettably symbolized by this woman with innumerable breasts to whom innumerable children are hanging.”
As a means of uniting jouissance and the body , Lacan here seems to be referring to another current …
As a means of uniting jouissance and the body , Lacan here seems to be referring to another current of medieval theology that supported asceticism through bodily sacrifice. This is the ecstatic conception (which refers to ecstasy) in Rousselot’s controversial thesis. According to Huizinga (1924), the rotting corpse offers a more concrete embodiment of the perishable, which the medieval soul demands. Mortification, in turn, was seen as a necessary practice to dominate the body, considered the source of sins. Some members of medieval movements and confraternities practiced penance with flagellations as a means of achieving ecstasy.
Perhaps this is the trait that Freud, mistakenly, has to relate the feminine position to the masochi…
Perhaps this is the trait that Freud, mistakenly, has to relate the feminine position to the masochistic position. Many women, in fact, try to make the woman exist, in the love relationship, through the signs of negativity. In theirtext “The Woman: masochist? ”, Colette Soler asks: “what is there in common between a masochist and a woman? The answer is simple — they say — “both persons in the pair they form with the supposed desiring partner, put themselves in the place of the object”. Soler remind us, however, that for Lacan this position is in no way similar to perverse imposture itself, as it involves complacency towards appearances.
“There is no limit,” says Lacan, “to the concessions that a woman is willing to make for a man, with…
“There is no limit,” says Lacan, “to the concessions that a woman is willing to make for a man, with their body, their possessions, their soul.” (…) “The love that they summons to base their being on defines the field of their subjection to the Other.” It is important, however, to clearly distinguish “the effect of being that is gained in love, at the price of many concessions, from the jouissance that, in fact, goes beyond the appearance. There remain the mishaps of love.
Safe love and event.
Bet, meeting of differences
There is no guarantee
Love, charity, desire
Means to unite body and jouissance. Mortification
The woman, masochism, sacrifice
Limit and concessions
Surplus Jouissance
Bet, improvisation, no guarantee