"A start must be given to the logic of the Heteros"

QUIROGA Carlos R.

Due to the fact that the pace of S. Freud was led by the hysterics it is logical that he found the rejection of the feminine at the end of analysis both for men and for women, because in fact, the hysterics "play men". The pace of the obsessive would not have led him beyond the crash into that common stone.

Indeed, for the logic governed by the phallic function that divides in phallic and castrated, the common ground for one sex as well as the other is, by all means, masculine homosexuality.

So, the analysis will be interminable if it is not taken beyond this common sense, the castration as a threaten-this being a consequence of the homosexual love for the father of the traumatism.

J. Lacan has made efforts to go beyond this stone that is organized by the phallic function. He defined the heterosexual without appealing to any genital maturation.

"Let us call that which likes women-Lacan says in L’Etourdit-heterosexual by definition,

whichever its own sex is. I said like them, not engage with them by a relation that isn’t. It is even that which implies the insatiable of love that is explained in this premise."

In the place where the common ground for both sexes was the rejection of the feminine, the liking for women should arise; this could be a way of positing the ethics of that subversion.

"A start must be given to the logic of the Heteros…"Lacan continues in the same Writing, to mention Parmenides by Plato, that dialogue in which the dynamics of the nine hypotheses makes place to a fault that accounts for the incompatibility between the Being and the One.

The reference to the liking in the premise does not seem trivial in the sense that stylists, fashion designers and donjuanes can like women.

A strong Kantian resonance is evident, if we take into account that in a previous sentence J. Lacan writes"…by being founded on non-all, the Heterous that cannot satiate on universe" and in a later sentence"…the question was pounded on during centuries in terms of the subject’s intuition"

The importance of making reference to the capacity of judging in the third critique is that, according to Kant, the judgment is "the power of subsuming the particular under the universal".

The conflict posed by E. Kant regarding the necessity for the concept in respect to the liking, derives into a surprising statement: There exists the indeterminate concept regarding the liking, by which every operation connected with the judgment will then be local and by approximation.

Singularity of the resemblance, unique trait that compels to count one by one because the pattern cannot be fixed for all cases.

"There is no accounting for taste", as the saying goes. That is to say, in terms of liking there is something that does not cease the fact of not writing, women’s jouissance. Because there is something that does not cease writing, the masculine jouissance tangled up in the coordinates of the fundamental phantasy of masturbation: "A child is being beaten".

J Lacan has elucidated the logic of this phantasy up to its limits, giving account of the perverse characteristic of the phantasy, even when it operates in the neurosis. Being abandoned or sodomized and castrated by the father is an imaginary display of a reason that finds its real in the relation of the subject to the signifier.

The resistance to the construction of the second stage "I am the beaten child", gives shape to the subject’s resistance of being under a signifier or, what follows, the resistance to the entrance to a discourse. This is due to the fact that both operations connote the castration.

This resisted feminization marks the variations of the symptom in regard to the Other of the sex until the end of analysis, since the construction of the phantasy under discussion implies all the course through the analysis.

The course can be placed in terms of the logical time of three times and two scansions.

1. "A child is being beaten", instant of gazing, where the subject is in the most impersonal, non subjective position, homologue to "it is thought".
2. "the child hated by me", the time for understanding, in which a dialectical relation to the other who serves as support is established; it is the time for the reflexiveness of "I think", but "I think from the other".
3. "I am the beaten child", moment to conclude because of the haste, in an absolute and radical "I do not think".

In this way, the second stage of the phantasy coincides with the third modality of the time and it makes a concurrence of the subject’s acceptance of castration with the way out.

The point of resistance is articulated to the presence of the other of jealousy, in particular to his image. It is the basis that supports the jouissance that reveals as homosexual.

The same line is followed in Lacan’s cited Writing, where one of his strongest theses is posited, that is: The specular image – i(a) in its voracity is the homosexed. This condition of the homosexed rejects human resemblance in favor of the resemblant, that is to say, the male.

The difference that exists between photography and drawing prefigures the one between the resemblance and the resemblant. In this capture by the image where the oral and the scopic are not distinguishable, gazing and eating are the same thing. That is why the envy founds the logic of the degradation of erotic life in all its variants. In any of those variants, a man will not be able to accept that the woman is notall his, and if she is, then, he will not be useful to this woman he wants to enjoy.

Defending a woman as a Good, prevents the jouissance (in the sense of the genitive subjective-objective)

A woman as a Good to dominate, use value and use of jouissance defines the male logic preceded by the phallic function in which women do not fundamentally speak.

" The homosexed, Lacan continues as follows, this is what the man was called up to now in abbreviation…it is the prototype of the resemblant.

There is a division of the One of the Imaginary from the incompatibility of the One with the Being. That is, there is the One indivisible from the trait called unitary and the Being, the One called enclosing of the specular image.

The articulation of the unitary trait- as an effect of the symbolic introjection- de-completes the unitary Being, effect of the imaginary projection.

An assent, then, to that of the resemblance that is not resemblant, is perhaps that thing which enables the man in question to de-complete himself for the woman of the parent’s series.

With J. Lacan-not without Freud- the affect should also be said but in the way of a saying. It is the taste for the Well Saying, which means, not saying where the Good is. A saying about love that allows jouissance (fear of submission- penis envy) a way to desire.

CARLOS QUIROGA (Buenos Aires, winter of 2000)