For Section IV of the Convergence Congress

SALAFIA Anabel

Freud never proposed that the end of analysis will assist in an identification for the Ideal of the Ego represented, moreover, by the analyst. On the contrary his expectations against this option are explicit when treating the problem of the negative therapeutic reaction. However,this does not prevent that the end of the analysis will be put forth in these terms and it does not prevent that even today the same end of the analysis constitutes an Ideal of which a satisfaction was expected that could have been on the horizon of the cure from the beginning. The Ideal in question seems to continue being Ego .Maybe this shows us that, even though Lacan isolated the function of the object cause as a hidden spring in the identification from the first years of his learning, in the transmission of psychoanalysis we would have to consider that the putting into play of the discourse that takes the place of the Amo - o discourse of the unconscious-: that is to say the discourse relative to the capitalization of the science, and the type of foreclosure that this tolerates.

The abovementioned is not only a proof that social ties and the discourse are one and the same, but also that maybe today the "return to Freud" is also a return to Lacan and his development of crucial problems. One of these is presented in respect to three terms: the identification, the transference and the anxiety. It is about the depth of a function of the lack that Lacan has already articulated these three terms and the object to come to the light, to situate that which Freud considered the Nucleal complex of the neurosis, the so-called castration complex. However, the cause will have to situate itself between castration and anxiety so that the Freudian Unconscious requires the dimension of the Other.

What constitutes that lack and the dimension at the same time is the "He did not know". The time of the coincidence is a function of the object a whose only subjective translation is anxiety, while we are the object effected by the desire of the Other.

Lacan considers that Freud is closer to the possibility of finding the object – that in this case should be called "object-lack" – of anxiety, in the article to Unheimlich, that in those texts dedicated to this , without a doubt because there it is a question of the field of the fiction that the lack can lack, this means that an object can go to a place where "a" is lacking – a place that corresponds with the emptiness that constitutes the libido reserve of the subject and that does not appear in the specular image (mirror image) (-phi. Lacan notes)- The effect of alienation with respect to ones own image, results in the fascinating attraction that it exercises, the image in the mirror, an uncommunicative experience to the Other, that is, that one does not expect of the Other any kind of approval. It has to do with a fictional experience, that it is concerned with a certain relationship of this type between science and the truth. How can something lack if it has no specular image? This is a function of "a", to testify to the "ablata-cause", of the field of the unconscious like the Knowledge that one lacks the Truth.

This fiction by Unheimlich is revealing of the structure of the phantom, the only device that the subject gives himself in the attempt to reach the image of his desire in the Other.In this therer is a certain pedagogy of the desire if we consider that the subject with his phantom teaches us how he apprehended the desire.

However, the fiction of that Unheimlich does not lack the relationship with the real, he doubles it when he makes the lack to be lacking. This happen as a consequence of the entrance of the real in the symbolic, given that in the real nothing is lacking, the imaginary of that Unheimlich in making the lack to be lacking feigns a coincidence that is not – it is obviously distinct that the lack is lacking from the fact that nothing lacks at all – therefore it is respect for the symbolic that the imaginary can be put forth as double that of the real. The hallucination of the cut off finger in the Man of the Wolves in this sense "puts castration into effect". It is interesting to point out that ones own specularization of the Unheimlich is a foreclosure of the contingency with its wrong side being the coincidence between "nothing is lacking" and "the lack is lacking".

The phantom sustains the desire and the lack of the lack is a defense relation, not of the anxiety, but of that which the anxiety is a sign. It is to say that anxiety is present in whichever of the two cases but not articulated to the symbolic castration. This is the point in which Freud finds himself when he must explain the " fear of castration" relative to the Complex of the same name, like the lack of the object when it comes to anxiety.

It is clear that the lack of the lack is able to be situated in the direction of the cure in the distinct points, in that it has had a place in the life of the subject, without it supposing a foreclosure of the name of the father. But this means in each opportunity that something tells us of the necessity to establish an articulation of the unconscious with the real through the function of the lack.

We can consider that it was this that Freud strived to formulate in Inhibition, symtom and anxiety when he put the loss in order according to the five types enunciated in that text.

The dimension of the loss is inherent to the field of discovery, in other words, Freud, in the field of his discovery generates himself, he is the object. Lacan will make the loss the cause of : the object a. It is a metaphor, Lacan tells us, to call it object because as such it is external to all possible notion of objectivity.

Even more so if we expect a coincidence between the objective and the real. Lacan proposes a objectivity that results from a pathos of the cut.

The substract of the function of the cause has its equivalence in the pound of meat. That is to say, that the object lost in the different levels of the corporal experience repeats the process for which we enter the formal machine of the language. Remember that Lacan is going to define the pulsión as a limited concept between the logic and the body.

That of which the anxiety is a signal is that irreductibility of the cause, in other words tha function of object a as a remainder, that also signifies object of the identification: melancholy indicates that the mourning belongs to the logic of the lack, and the lack of the lack, "the shadow" that Freud says: "falls on the Ego" is not only a metaphor but also a function of object a: the stain that lacks logic in the scopic field, that Freud introduces with this metaphor in the melancholy that is the expression of the lack of the lack. The function of the mourning is that of the lack when it means its transmission.

Is this object that makes no relation (1) that which should permit us to advance with the Freudian unconscious? In any case it is this that opens the way of the lack, it is the "by chance"

Of the contingency, this is to say the same that the lack of the lack, seems to be able to remove temporarily.

The Verwerfung, the rejection outside of all symbolic fields of castration is that which distinguishes the capitalistic discourse (2). Then, t he lack of the lack is the rejection of the things of love, we should not be surprised about its relationship with the real.

In the Preface of the English edition of Seminar XI of May 17, 1976, with the purpose of object a Lacan says: "I carried it out for having produced the only conceivable idea of the object, that of the cause of desire, in other words, that which lacks.

Anabel Salafia

1. Lacan, Jacques: Le sinthome.
2. Lacan, Jacques: The Knowledge of the Psychoanalyst.

Bibliographical References:

Freud, Sigmund. Lo siniestro, 1919. Biblioteca Nueva, Madrid. Tomo VII.

Freud, Sigmund. Inhibición síntoma y angustia, 1925. Biblioteca Nueva, Madrid. Tomo VIII.

Lacan, Jacques. L´anglaise. Seminar 1962 – 1963. Publication Document A.F.I.

Lacan, Jacques. Prefacio a la edición inglesa del Seminario XI. Paris , May 17, 1976.