the Real

{{Psychoanalysis|Concepts}}

{{Main|Praxis (process)|Limit-experience|Transparent eyeball|Overview effect|Anamorphosis}}

{{Broader|Will to live|Élan vital|Plane of immanence}}

{{See also|Postmodern literature|Simulacrum|Anima mundi|Rhizome (philosophy)|The Misanthrope}}

The Real is the intelligible form of the horizon of truth of the field-of-objects that has been disclosed.{{cite book

|last=Merleau-Ponty

|first=Maurice

|author-link=Maurice Merleau-Ponty

|date=2002

|orig-year=1945

|title=Phenomenology of Perception

|publisher=Routledge Classcs

|page=35

|isbn=0-415-27841-4

|quote=The miracle of consciousness consists in its bringing to light, through attention, phenomena which re-establish the unity of the object in a new dimension at the very moment when they destroy it. [...] [attention is] the active constitution of a new object which makes explicit and articulate what was until then presented as no more than an indeterminate horizon.}}{{cite book

|last1=Lacan

|first1=Jacques

|author-link=Jacques Lacan

|translator-last=Fink

|translator-first=Bruce

|translator-link1=Bruce Fink (psychoanalyst)

|date=2006

|orig-date=1966

|chapter=Presentation on Psychical Causality

|title=Écrits

|language=English

|publisher=W. W. Norton & Company

|page=130

|isbn=978-0-393-32925-4

|quote=[T]here is no antimony whatsoever between the objects I perceive and my body, whose perception is constituted by a quite natural harmony with those objects.}} As the Real Order of the Borromean knot in Lacanianism,{{cite journal

| last1 = Botting

| first1 = Fred

| date = 1994

| title = Relations of the Real in Lacan, Bataille and Blanchot

| url = https://www.jstor.org/stable/3684791

| journal = SubStance

| volume = 23

| issue = 73

| pages = 24–40

| doi = 10.2307/3684791

| jstor = 3684791

| access-date = 2022-01-16

| quote = the Real [...] 'the Real Order'}} it is opposed in the unconscious to the Imaginary, which encompasses fantasy, dreams and hallucinations.{{cite book

|last=Ricoeur

|first=Paul

|author-link=Paul Ricoeur

|translator-last=Savage

|translator-first=Denis

|date=1970

|chapter=Book II: Analytic: Reading of Freud: Part III: EROS, THANTOS, ANANKE: 3. Interrogations: What is Reality?

|title=Terry Lectures: Freud & Philosophy: An Essay on Interpretation

|language=English

|publisher=Yale University Press

|pages=324, 327

|isbn=978-0-300-02189-9

|quote=[R]eality is first of all the opposite of fantasy—it is facts[...]it is the opposite of dreams, of hallucination[...]thus reality becomes the correlate of the consciousness, and then of the ego. [...] [R]eality has the same meaning at the end of Freud’s life as it had at the beginning: reality is the world shorn of God.}}{{cite book

|last=Thacker

|first=Eugene

|author-link=Eugene Thacker

|date=2010

|title=In the Dust of this Planet

|volume=[Horror of Philosophy Vol. 1]

|publisher=Zero Books

|page=30

|isbn=978-1-84694-676-9

|quote=[T]he human can only understand the human by transforming it into an object to relate to (psychology, sociology), while the human can only relate to the objective world itself by transforming the world into something familiar, accessible, or intuited in human terms (biology, geology, cosmology).}}{{cite book

|last=Boothby

|first=Richard

|date=2001

|title=Freud as Philosopher: metapsychology after Lacan

|publisher=Routledge

|page=60

|isbn=0-415-92590-8

|quote=He [Merleau-Ponty] thus asserts that 'the philosophy of Freud is not a philosophy of the body but of the flesh—The Id, the unconscious—and the Ego (correlative) to be understood on the basis of the flesh' (The Visible and the Invisible, 270).}} In depth psychology and human geography, the Real can be described as a "negative space", analogous to a "black hole", a philosophical void of sociality and subjectivity, a traumatic consensus of intersubjectivity, or as an absolute noumenalness between signifiers.{{refn|{{cite journal

| last1 = Foster

| first1 = Hal

| date = 2003

| title = Medusa and the Real

| url = https://www.jstor.org/stable/20167613

| journal = RES: Anthropology and Aesthetics

| volume = 44

| issue = 44

| pages = 181–190

| doi = 10.1086/RESv44n1ms20167613

| jstor = 20167613

| s2cid = 186018604

| access-date = 2022-01-16

| quote=[T]he Lacanian real is a black hole, a negative space of non-sociality, indeed of non-subjectivity.}}{{cite book

|last1=Muller

|first1=John P.

|editor-last1=Smith

|editor-first1=Joseph H.

|editor-last2=Kerrigan

|editor-first2=William

|date=1983

|chapter=Language, Psychosis, and the Subject in Lacan

|title=Interpreting Lacan

|series=Psychiatry and the Humanities

|language=English

|volume=6

|publisher=Yale University Press

|page=28

|isbn=978-0-300-13581-7

|quote= The real[...]is a kind of static whole as well as a kind of black hole void of internal relations. To 'live in the real' means then to experience not just 'loss of self' but an unbearable plenitude; the term 'jouissance' catches the ecstatic of it but not the horror.}}{{cite journal

| last1 = Johnson

| first1 = Kevin A.

| last2 = Asenas

| first2 = Jennifer J.

| date = 2013

| title = The Lacanian Real as a Productive Supplement to Rhetorical Critique

| url = https://www.jstor.org/stable/24753546

| journal = Rhetoric Society Quarterly

| volume = 43

| issue = 2

| pages = 155–176

| doi = 10.1080/02773945.2013.768349

| jstor = 24753546

| s2cid = 144028476

| access-date = 2022-01-17

| quote = Kevin A. Johnson wrote that the Real as Void is a 'radical nothingness' at the core of Burke's theory of subjectivity.}}{{cite journal

| last1 = Walsh

| first1 = Michael

| date = 1995

| title = Reality, the Real, and the Margaret-Thatcher-Signifier in Two British Films of the 1980s

| url = https://www.jstor.org/stable/26304235

| journal = American Imago

| volume = 52

| issue = 2

| pages = 169–189

| doi = 10.1353/aim.1995.0006

| jstor = 26304235

| s2cid = 143767269

| access-date = 2022-01-22

| quote = Reality remains predicated on the signifier, and the subject still inhabits an infinitely signifying universe; however, reality and subjectivity are both organized around a traumatic 'kernal of the Real.' [...] 'the real is[...]the product of a social consensus about the nature of reality' (Landy 1991, 4).}}{{cite book

|last=Boothby

|first=Richard

|date=2001

|title=Freud as Philosopher: metapsychology after Lacan

|publisher=Routledge

|page=12

|isbn=0-415-92590-8

|quote=As much an expression of the ineffable ground of the subject's own being as that of the world beyond it, the real escapes all representation, even as its indeterminate force may be encountered in the experience of the uncanny or evidenced in the effects of the trauma.}}{{cite journal

| last1 = Bakker

| first1 = J. I. (Hans)

| date = 2011

| title = The 'Semiotic Self': From Peirce and Mead to Wiley and Singer

| url = https://www.jstor.org/stable/41485707

| journal = The American Sociologist

| volume = 42

| issue = 2/3

| pages = 187–206

| doi = 10.1007/s12108-011-9140-3

| jstor = 41485707

| s2cid = 143416139

| access-date = 2022-03-18

| quote = The ontic Reality (which does exist, but is forever unknowable) [...] [t]here is a Kantian epistemological gap between the ontic Reality and the semiotic sign system that attempts to grasp that elusive Reality}}{{cite journal

| last1 = DiCenso

| first1 = James

| date = 1994

| title = Symbolism and Subjectivity: A Lacanian Approach to Religion

| url = https://www.jstor.org/stable/1203614

| journal = The Journal of Religion

| volume = 74

| issue = 1

| pages = 45–64

| doi = 10.1086/489286

| jstor = 1203614

| s2cid = 144297576

| access-date = 2022-12-11

|quote = The real parallels Kant's noumenal or Ding an sich as having both an internal and external status and in being only indirectly known.}}}} Lewis states that the Real can be a presence or is a substance and cites Derrida's claim that the real is authenticity.{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=3 The real and the development of the imaginary

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.9

|publisher=Edinburgh University Press

|pages=148–201

|jstor=10.3366/j.ctt1r2cj3.9

|isbn=

|quote=This real is what Derrida refers to as 'authenticity' or 'propriety'[.] [...] The real is presence or substance.}}

{{Blockquote

|text=Complete understanding, as in [,on the one hand,] the resolution after the period of mourning, represents [,on the other hand,] clear arrival at the Spinozan “impossible”.{{cite book

|last=Miller

|first=Ian S.

|date=2022

|title=Clinical Spinoza: Integrating His Philosophy with Contemporary Therapeutic Practice

|series=Psychoanalysis in a New Key Book Series

|publisher=Routledge

|page=160

|doi=10.4324/9781003246404-10

|isbn=978-1-032-15934-8}}

|author=Ian S. Miller}}

{{Blockquote

|text=Even the word 'trace' is an appropriation of the real. [...] ' Writing is one of the representatives of the trace in general, it is not the trace itself. The trace itself does not exist [Derrida’s italics]. [...] (OG: 167, my italics)'[.]{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=2 Deconstructing Lacan

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.8

|publisher=Edinburgh University Press

|pages=80–147

|jstor=10.3366/j.ctt1r2cj3.8

|isbn=9780748636037}}

|author=Michael Lewis}}

Jacques Lacan defines the Real as a plenum, a nature beyond culture that is contradistinct from the ontic.{{cite book

|last1=Brisman

|first1=Susan Hawk

|last2=Brisman

|first2=Leslie

|editor-last1=Smith

|editor-first1=Joseph H.

|date=1980

|chapter=Lies against Solitude: Symbolic, Imaginary, and Real

|title=The Literary Freud: Mechanisms of Defense and the Poetic Will

|series=Psychiatry and the Humanities

|volume=4

|publisher=Yale University Press

|page=43

|isbn=0-300-02405-3

|quote= Defining the real as a 'plenum', Lacan warns against fusing it with real in the ordinary sense of 'actual'[.]}}{{cite journal

| last1 = Johnson

| first1 = Kevin A.

| last2 = Asenas

| first2 = Jennifer J.

| date = 2013

| title = The Lacanian Real as a Productive Supplement to Rhetorical Critique

| url = https://www.jstor.org/stable/24753546

| journal = Rhetoric Society Quarterly

| volume = 43

| issue = 2

| pages = 155–176

| doi = 10.1080/02773945.2013.768349

| jstor = 24753546

| s2cid = 144028476

| access-date = 2022-01-17

| quote = Lundberg's skepticism is rooted in an interpretation of the Real that is carefully located in contradistinction with 'reality.'}}{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=1 Lacan: The name-of-the-father and the phallus

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.7

|publisher=Edinburgh University Press

|pages=16–79

|doi=10.3366/j.ctt1r2cj3.7

|doi-broken-date=1 November 2024

|jstor=10.3366/j.ctt1r2cj3.10

|isbn=

|quote=Culture may be identified with 'the symbolic' and nature with 'the real'.}} The Lacanian real is a section of the triadic, Borromean knot: the Imaginary, the Symbolic, and the Real; the center of the knot is the sinthome (monad-soul).{{cite book

|last1=Lacan

|first1=Jacques

|author-link=Jacques Lacan

|translator-last=Fink

|translator-first=Bruce

|translator-link1=Bruce Fink (psychoanalyst)

|date=2006

|orig-date=1966

|chapter=Presentation on Psychical Causality

|title=Écrits

|language=English

|publisher=W. W. Norton & Company

|page=153

|isbn=978-0-393-32925-4

|quote=It is...the passion of the soul par excellence, narcissism, that imposes its structure on all his desires[.] [...] In the encounter between body and mind, the soul appears as[...]the limit of the monad. [...] seeking to empty himself of all thoughts, advances in the shadowless gleam of imaginary space, abstaining from what will emerge from it, a dull mirror shows him a surface in which nothing is reflected. I think, therefore, that I can designate the imago as the true object of psychology[.]}}

{{Main|Thing theory}}

{{Broader|Critical theory|Liminality}}

{{Distinguish|Thing-in-itself}}

Felluga states that Bill Brown's Thing is conceptually close to the Real, as it is a type of unreliableness of the relation between subject and object that is neither subject nor object.{{cite book

| last = Felluga

| first = Dino Franco

| date = 2015

| title = Critical Theory: Key Concepts

| pages = 313–314

| publisher = Routledge

| isbn = 978-0-415-69565-7

|quote=['T]he thing really names less an object than a particular subject-object relation.['] [...] 'an amorphous characteristic or a frankly irresolvable enigma['] [...] [']a certain limit or liminality, to hover over the threshold between nameable and unnameable, the figurable and unfigurable, the identifiable and unidentifiable' (4-5). Thing is thus at once that which is 'badly encountered' but also 'some thing not quite apprehended' (5), somehow outside of the relation of subject and object. [...] The Thing in this sense is close to Jacques Lacan's understanding of the Real, as Brown himself suggests (5).}}

{{Blockquote

|text=The Real is reality in its unmediated form. It is what disrupts the subject’s received notions about himself and the world around him. [...] as a shattering enigma, because in order to make sense of it he or she will have to [...] find signifiers that can ensure its control.{{cite book

|last=Dor

|first=Joël

|editor-last1=Gurewich

|editor-first1=Judith

|date=1999

|title=The Clinical Lacan

|publisher=Other Press

|page=23

|isbn=978-1-892746-05-4

|quote=Editor's note}}

|author=Judith Gurewich}}

{{Sociolinguistics}}

{{Main|Four discourses|Discourse analysis}}

{{Broader|Identity (philosophy)|Narratology|Tragic hero}}

{{See also|Oedipus Rex|Alterity|Autoethnography}}

{{Blockquote

|text=The drive divides the subject, who uses masters signifiers to cover up this lack, which will produce narratives.{{cite book

|last=Dulsster

|first=Dries G. M.

|date=2022

|title=The Reign of Speech: On Applied Lacanian Psychoanalysis

|location=Switzerland

|publisher=Palgrave Macmillan

|page=73

|doi=10.1007/978-3-030-85596-3

|isbn=978-3-030-85595-6}}

|author=Dries G. M. Dulsster}}

A master signifier (S1) organizes narrative (S2): a defensive form of discourse that is an ideological reaction to the Real: i.e., mythic explanation, hero's journey, storytelling, theme, pathos, ethos, plot, conflict, closure.{{refn|{{cite book

|last=Parker

|first=Ian

|author-link=Ian Parker (psychologist)

|date=2011

|title=Lacanian Psychoanalysis: Revolutions in Subjectivity

|series=Advancing Theory in Therapy

|location=NY

|publisher=Routledge

|pages=115

|isbn=978-0-415-45543-5

|quote=[N]arrative itself is a form of defense against this real (Laplanche 2003; Frosh 2007).}}{{cite book

|last=Dulsster

|first=Dries G. M.

|date=2022

|title=The Reign of Speech: On Applied Lacanian Psychoanalysis

|location=Switzerland

|publisher=Palgrave Macmillan

|page=73

|doi=10.1007/978-3-030-85596-3

|isbn=978-3-030-85595-6

|quote=S1 [...] These master signifiers are understood to structure and organize the narratives, and indeed the lives, of a subject. [...] S2 refers to the whole body of signifiers by means of which knowledge or messages are communicated.}}{{cite book

|last=Frye

|first=Northrop

|author-link=Northrop Frye

|date=1973

|orig-year=1957

|chapter=Third Essay: Archetypal Criticism: Theory of Myths

|title=Anatomy of Criticism: Four Essays

|publisher=Princeton University Press

|page=136

|isbn=0-691-01298-9

|quote=In terms of narrative, myth is the imitation of actions near or at the conceivable limits of desire.}}{{cite book

|last=Debord

|first=Guy

|author-link=Guy Debord

|translator-last1=Knabb

|translator-first1=Ken

|date=1992

|orig-year=1967

|title=The Society of the Spectacle

|publisher=Bureau of Public Secrets

|page=69

|isbn=978-0-939682-06-5

|quote=Myth is the unitary mental construct which guarantees that the cosmic order conforms with the order that this society has in fact already established within its frontiers.}}{{cite journal

| last1 = Alexander

| first1 = Lily

| date = 2007

| title = Storytelling in Time and Space: Studies in the Chronotope and Narrative Logic on Screen

| url = https://www.jstor.org/stable/41304849

| journal = Journal of Narrative Theory

| volume = 37

| issue = 1

| pages = 27–64

| doi = 10.1353/jnt.2007.0014

| jstor = 41304849

| s2cid = 162336034

| access-date = 17 May 2021

| quote = chronotope (literally 'time-space'—representation and conceptualization of the artistic time and space, derived by Bakhtin from Einstein’s theory of relativity) [...] This type of narrative time-space [...] are associated with the trials, sufferings and tests one cannot avoid on a difficult journey.}}{{cite journal

| last1 = Morson

| first1 = Gary Saul

| date = 1993

| title = Strange Synchronies and Surplus Possibilities: Bakhtin on Time

| url = https://www.jstor.org/stable/2499720

| journal = Slavic Review

| publisher = Cambridge University Press

| volume = 52

| issue = 3

| pages = 477–493

| doi = 10.2307/2499720

| jstor = 2499720

| s2cid = 147078360

| access-date = 2022-02-13

| quote = Generally speaking, literary structure is not neutral with respect to philosophies of time. It strongly favors closed temporalities. It is therefore comparatively easy and common to make the shape of a work reinforce a fatalistic or deterministic view of time [...] Such repetitions happen forward, not backward, and they require no underlying structure; but once they happen, they can always be narrated as if a plan were simply revealed over time. In fact, the conventions of narrative favor such a presentation, because narratives are told after the fact. To repeat: narratives are predisposed to understanding in terms of structure.}}{{cite journal

| last1 = Merrifield

| first1 = Andrew

| date = 26 June 1993

| title = Place and Space: A Lefebvrian Reconciliation

| url = https://www.jstor.org/stable/622564

| journal = Transactions of the Institute of British Geographers

| publisher = The Royal Geographical Society (with the Institute of British Geographers)

| volume = 18

| issue = 4

| pages = 516–531

| doi = 10.2307/622564

| issn = 0020-2754

| jstor = 622564

| bibcode = 1993TrIBG..18..516M

| access-date= 2022-02-13

| quote = Drawing upon French philosopher and literary critic, Paul Ricoeur, [J. Nicholas] Entrikin argues that the key element straddling this relationship — or 'getting between' place — is the process of emplotment (25). This is a form of narrative which gives structure to the particular connections people have with places [...] But all of this begins with a tacit assumption that place is dualistic to begin with}}{{cite journal

| last1 = Mutnick

| first1 = Deborah

| date = 2006

| title = Time and Space in Composition Studies: 'Through the Gates of the Chronotope'

| url = https://www.jstor.org/stable/20176698

| journal = Rhetoric Review

| volume = 25

| issue = 1

| pages = 41–57

| doi = 10.1207/s15327981rr2501_3

| jstor = 20176698

| s2cid = 145482670

| access-date = 2022-02-13

| quote = A text, writes Bakhtin, occupies 'a certain specific place in space [...and] our acquaintance with it occurs through time' (252). [...] In Bakhtin's words: 'Time, as it were, thickens, takes on flesh, becomes artistically visible; likewise, space becomes charged and responsive to the movements of time, plot and history' (84).}}{{cite book

|last1=Deleuze

|first1=Gilles

|last2=Guattari

|first2=Félix

|translator-last1=Hurley

|translator-first1=Robert

|translator-last2=Seem

|translator-first2=Mark

|translator-last3=Lane R.

|translator-first3=Helen

|date=2009

|orig-date=1965

|title=Anti-Oedipus: Capitalism and Schizophrenia

|publisher=Penguin Books

|page=128

|isbn=978-0-14-310582-4

|quote=[W]hat remains common to Freud and Jung: the unconscious [is] always measured against myths[.]}}{{cite book

|last=Lewis

|first=Michael

|date=2008

|chapter=1 Lacan: The name-of-the-father and the phallus

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.7

|publisher=Edinburgh University Press

|pages=16–79

|jstor=10.3366/j.ctt1r2cj3.7

|isbn=9780748636037

|quote=A myth is a symbolic or imaginary retelling of a beginning. A myth is something that the symbolic order finds it necessary to invoke in order to explain itself. [...] 'All myth is related to that which is inexplicable in the real' (SVIII: 67-8; cf. SVII: 143).}}{{cite book

|translator-last1=Bains

|translator-first1=Paul

|translator-last2=Pefanis

|translator-first2=Julian

|last=Guattari

|first=Félix

|date=2006

|orig-date=1992

|title=Chaosmosis: an ethico-aesthetic paradigm

|publisher=Power Publications

|page=61

|isbn=978-0-909952-25-9

|quote=It is only through mythical narratives (religious, fantasmatic, etc.) that the existential function accedes to discourse.}}{{cite book

|last=Guilfoyle

|first=Michael

|date=2014

|title=The Person in Narrative Therapy: A Post-Structural, Foucauldian Account

|publisher=Palgrave Macmillan

|series=Palgrave Studies in the Theory and History of Psychology

|page=58

|isbn=978-1-349-47928-3

|quote=Discourses align our social activities by shaping us into all manner of historically specific, socially recognizable, and culturally relevant forms: [list of roles]. [...] stories 'are directly constitutive of life' [...] and of identity.}}}} The real subject (as id) is repressed (via aphanisis) by the imaginary-signified ego's ideologizing overtop of the real instincts.{{refn|{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=1 Lacan: The name-of-the-father and the phallus

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.7

|publisher=Edinburgh University Press

|pages=16–79

|jstor=10.3366/j.ctt1r2cj3.7

|isbn=9780748636037

|quote=The subject is singularity, the ego is individuality; the subject is real, the ego imaginary. [...] Singularity must leave itself, become alienated, in order to form our individuality. The ego represses the subject. [...] [A]dapting a term of Ernest Jones', ' aphanisis ' (cf. SIX: 4/4/62). This is used to describe the subject's characteristic of vanishing the moment it expresses itself [...] in which the real is 'present' within the symbolic order[.]}}{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=11 The Death Drive and Ethical Action

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url=https://www.jstor.org/stable/j.ctt13x0dc2.19

|publisher= Fordham University Press

|pages=318–347

|jstor= j.ctt13x0dc2.19

|isbn=9780823228744

|quote=On the one hand, in the register of the Imaginary, what is called the subject's 'identity' consists in the narrative fiction built up for the ego or moi. [...] On the other hand, in the register of the Real, that which I 'am' consists of an unconscious, traumatic, singularizing desire.}}{{cite book

|last1=McWilliams

|first1=Nancy

|title=Psychoanalytic Diagnosis: Understanding Personality Structure in the Clinical Process

|orig-year=2011

|date=2020

|publisher=The Guilford Press

|location=New York, NY

|isbn=978-1462543694

|pages=27–28

|edition=2

|quote=The 'id' [...] [c]ognitively, it is preverbal, expressing itself in images and symbols. It is also prelogical, having no concept of time, mortality, limitation, or the impossibility that opposites can coexist. [...] 'primary process' thought. [...] The id is entirely unconscious.}}{{cite book

|last=Karen

|first=Horney

|author-link=Karen Horney

|date=1939

|title=New Ways in Psychoanalysis

|publisher=W. W. Norton & Company

|page=184

|isbn=978-0-393-31230-0

|quote=Freud's 'ego' [...] declared in some writings, the organized part of the 'id,' the latter being the sum total of crude, unmodified instinctual needs.}}}} Narrative speech (parole) is an attempt to resolve the Real-Imaginary aporia (langue) concerning events.{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=12 The “Talking Cure”: Language and Psychoanalysis

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url=https://www.jstor.org/stable/j.ctt13x0dc2.20

|publisher= Fordham University Press

|pages=348–372

|jstor= j.ctt13x0dc2.20

|isbn=9780823228744

|quote=[T]he Real and the Imaginary may be understood in terms of the relation between the so-called pure signifier (event) and the aporetic dis/order imposed upon it by the necessity of its narration from a particular point of view. [...] [I]n accordance with the structuralist division between parole (individual speech or narration) and langue (the conditions of the narration)[.]}}

{{Main|Paranoia}}

{{Broader|Thought disorder|Cant (language)}}

{{See also|Private language argument|Hermeneutics of suspicion|Fallacy of the single cause}}

{{Distinguish|Antagonist}}

Felluga states that Ernesto Laclau and Chantal Mouffe's term antagonism, as a societal limit that sits outside of society's articulation, functions similarly to the Real.{{cite book

| last = Felluga

| first = Dino Franco

| date = 2015

| title = Critical Theory: Key Concepts

| page = 16

| publisher = Routledge

| isbn = 978-0-415-69565-7

|quote= The social, for Laclau and Mouffe, is nothing but a set of provisional ' nodal points which partially fix meaning ' (113), a process they term articulation [...] 'Antagonisms,' by this thinking, 'are not internal but external to society; or rather, they constitute the limits of society['] [...] In this way, 'antagonism' functions in a way similar to Jacques Lacan's notion of the Real.}}

{{Blockquote

|text=The therapist who feels threatened — threatened by excessive certainty, by excess beyond reason, by a discourse they do not understand, by activity that is not addressed to them or by a client who tries to take their place — might well be driven mad.{{cite book

|last=Parker

|first=Ian

|author-link=Ian Parker (psychologist)

|date=2011

|title=Lacanian Psychoanalysis: Revolutions in Subjectivity

|series=Advancing Theory in Therapy

|location=NY

|publisher=Routledge

|pages=145

|isbn=978-0-415-45543-5}}

|author=Ian Parker (psychologist)}}

Hurst states that, in principle, self-analysis (analyst's discourse) might prevent an analyst from retrogressing to the ideological position of the master's discourse (i.e., King in The Purloined Letter).{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=12 The 'Talking Cure': Language and Psychoanalysis

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url=https://www.jstor.org/stable/j.ctt13x0dc2.20

|publisher= Fordham University Press

|pages=348–372

|jstor= j.ctt13x0dc2.20

|isbn=9780823228744

|quote=[T]o the extent that one misrecognizes analytical mastery as being a matter of power over others, rather than the self-mastery that is the precondition for ethical action, one retrogresses to the subject position of blindness represented by the King [in The Purloined Letter]. This is the form of Lacan's warning to all analysts (institutional or otherwise). [...] Can one ever be vigilant enough as an analyst to prevent analytical mastery from devolving into ideological mastery? Perhaps one can, in principle, with a ruthless and interminable self-analysis. [...] What psychoanalysis in principle requires of an analyst, or aims at in any psychoanalytically realized subject, is a form of self-mastery, which is defined as the power of inventive self-renewal through the interminable labor of self-analysis.}}

{{Blockquote

|text=The crucial difficulty in self-analysis lies not in these fields but in the emotional factors that blind us to unconscious forces. That the main difficulty is emotional rather than intellectual is confirmed by the fact that when analysts analyze themselves they have not such a great advantage over the layman as we would be inclined to believe.{{cite book

|last=Horney

|first=Karen

|author-link=Karen Horney

|date=1994

|orig-year=1968

|title=Self-Analysis

|publisher=W. W. Norton

|page=25

|isbn=0-393-31165-1}}

|author=Karen Horney}}

{{Main|Phallus#Psychoanalysis}}

{{Broader|Lack (psychoanalysis)|Castration anxiety}}

{{See also|Lord–bondsman dialectic|Anima and animus}}

The ineffable, unary signifier of lack (phallus) stitches the unconscious drives to jouissance, dialectically bridging language and desire (logos and eros, the Apollonian and the Dionysian).{{refn|{{cite book

|last=Dor

|first=Joël

|editor-last1=Gurewich

|editor-first1=Judith

|date=1999

|title=The Clinical Lacan

|publisher=Other Press

|page=17

|isbn=978-1-892746-05-4

|quote=Editor's Note [...] In Lacanian theory, the phallic function is the organizing principle of the dynamic of the subject's desire. [...] the phallus operates as the signifier of a loss[.]}}{{cite book

|last=Wiley

|first=Norbert

|date=1994

|title=The Semiotic Self

|location=Chicago

|publisher=The University of Chicago Press

|page=117

|isbn=0-226-89816-4

|quote=Lacan was careless about this word ['father'], as he was about the word 'phallus,' sometimes using them physiologically and sometimes psychologically or functionally (Macey, 1988, pp. 177-209; Sprengnether, 1990, pp. 181-223).}}{{cite book

|last1=Casey

|first1=Edward S.

|last2=Woody

|first2=J. Melvin

|editor-last1=Smith

|editor-first1=Joseph H.

|editor-last2=Kerrigan

|editor-first2=William

|date=1983

|chapter=Hegel, Heidegger, Lacan: The Dialectic of Desire

|title=Interpreting Lacan

|series=Psychiatry and the Humanities

|language=English

|volume=6

|publisher=Yale University Press

|page=83

|isbn=978-0-300-13581-7

|quote= Lacan[... :] 'The phallus is the privileged signifier of that mark in which the role of the logos is joined with the advent of desire (1977, p. 287). The phallus thus stands at that 'intersection of desire and language' which Ricoeur describes as the philosophically critical crossroads of psychoanalytic theory. [...] It also stands for jouissance[...which] cannot be satisfied by any object because 'the being of language is the non-being of objects' (p. 263).}}{{cite book

|last=Fink

|first=Bruce

|author-link=Bruce Fink (psychoanalyst)

|date=1997

|title=A Clinical Introduction to Lacanian Psychoanalysis: Theory and Technique

|publisher=Harvard University Press

|page=178

|isbn=0-674-13536-9

|quote=Something ineffable[...]in Western society is known as the phallus.}}{{cite journal

| last1 = Kirsch

| first1 = Jean

| date = 2007

| title = Review: Reading Jung with Susan Rowland

| url = https://www.jstor.org/stable/10.1525/jung.2007.1.1.13

| journal = Jung Journal: Culture & Psyche

| volume = 1

| issue = 1

| pages = 13–47

| doi = 10.1525/jung.2007.1.1.13

| jstor = 10.1525/jung.2007.1.1.13

| s2cid = 170894409

| access-date = 2022-06-25

| quote=In Lacan’s imagery the phallus is a neutral signifier[.]}}{{cite book

|last=Levy-Stokes

|first=Carmella

|editor-last1=Glowinski

|editor-first1=Huguette

|editor-last2=Marks

|editor-first2=Zita M.

|editor-last3=Murphy

|editor-first3=Sara

|date=2001

|chapter=Phallus

|title=A Compendium of Lacanian Terms

|publisher=Free Association Books

|pages=136–143

|isbn=1-85343-538-4

|quote=[T]he phallus is the signifier of lack [...] [that] constitutes the unconscious as language [...] [and represents] what the mother lacks. [...] the phallus—the signifier of the desire of the Other [...] [mediates] the dialectic of desire.}}{{cite book

|last=Libbrecht

|first=Katrien

|editor-last1=Glowinski

|editor-first1=Huguette

|editor-last2=Marks

|editor-first2=Zita M.

|editor-last3=Murphy

|editor-first3=Sara

|date=2001

|chapter=The Real

|title=A Compendium of Lacanian Terms

|publisher=Free Association Books

|page=156

|isbn=1-85343-538-4

|quote=The real Thing of the drive is jouissance.}}{{cite book

|last=Fink

|first=Bruce

|author-link=Bruce Fink (psychoanalyst)

|date=1995

|chapter=There's No Such Thing as a Sexual Relationship

|title=The Lacanian Subject: Between Language and Jouissance

|publisher=Princeton University Press

|pages=102

|isbn=978-0-691-01589-7

|quote=Object (a) is thus the real, unspeakable cause of desire, while the phallus is 'the name of desire' and thus pronouncable.}}}}

{{Main|Drive theory}}

Barthes reflects that the inner voice of the subject is structured in a triad of "Presence" (frustration) created by the maternal Other, "Intermittence" (castration anxiety) over the loss of the phallus as an imaginary object taken by the real father, and "Absence" (privation) that occurs from losing the phallus from the imaginary father; (symbolic desire separates from real need and becomes imaginary demand) (q.v., Lacan's graph of desire).{{cite book

|last=Barthes

|first=Roland

|author-link=Roland Barthes

|translator-last1=Howard

|translator-first1=Richard

|date=2010

|orig-date=1977

|title=A Lover's Discourse: Fragments

|publisher=Hill and Wang

|pages=6, 16

|isbn=978-0-374-53231-4

|quote=Underneath the figure, there is something of the 'verbal hallucination' (Freud, Lacan) [...] Frustration would have Presence as its figure[...]castration has Intermittence as its figure[...]Absence is the figure of privation[...]The discourse of Absence is a text[...][ Ruysbroeck’s ] the raised arms of Desire[...]the wide-open arms of Need.}}{{cite book

|last=Levy-Stokes

|first=Carmela

|editor-last1=Glowinski

|editor-first1=Huguette

|editor-last2=Marks

|editor-first2=Zita M.

|editor-last3=Murphy

|editor-first3=Sara

|date=2001

|chapter=Castration

|title=A Compendium of Lacanian Terms

|publisher=Free Association Books

|page=46

|isbn=1-85343-538-4

|quote=In frustration the lack is imaginary[, and ...] [t]he agent of frustration is the mother, at the level of the symbolic. [...] Privation refers to a real lack due to the loss of a symbolic object, the phallus as signifier. [...] The notion of privation implies the symbolization of the object in the Real[.] [...] The agent of privation is the imaginary father. [...] Castration is the symbolic lack of an imaginary object [...] the symbolic debt in the register of the law. [...] castration refers to the loss of the phallus as imaginary object. The agent of castration is the real father.}}{{cite journal

| last1 = DiCenso

| first1 = James

| date = 1994

| title = Symbolism and Subjectivity: A Lacanian Approach to Religion

| url = https://www.jstor.org/stable/1203614

| journal = The Journal of Religion

| volume = 74

| issue = 1

| pages = 45–64

| doi = 10.1086/489286

| jstor = 1203614

| s2cid = 144297576

| access-date = 2022-12-11

| quote = The drives, for example, appear under the register of the real as need, under the imaginary as demand, and under the symbolic as desire.}}{{cite book

|last=Dor

|first=Joël

|editor-last1=Gurewich

|editor-first1=Judith

|date=1999

|title=The Clinical Lacan

|publisher=Other Press

|page=117

|isbn=978-1-892746-05-4

|quote=The dynamics of desire usually evolve in a threefold rhythm: desire separates out from need and then enters into demand.}}

{{Main|Différance}}

{{Broader|Neurosis|Jacques Derrida}}

Hurst argues that the Lacanian Real parallels Derrida's concept of différance.{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=7 The Lacanian Real

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url= https://www.jstor.org/stable/j.ctt13x0dc2.14

|publisher= Fordham University Press

|pages= 213–236

|jstor=j.ctt13x0dc2.14

|isbn=9780823228744

|quote=These formulations of the Lacanian Real come so close to the formulations already offered of différance that one could without injustice argue for an accord between the two notions.}} Lewis states that lalangue is the arche-writing repetition that reveals the real subject through différance.{{cite book

|last= Lewis

|first=Michael

|author-link=

|date=2008

|chapter= 4 The real writing of Lacan: Another writing

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.10

|publisher=Edinburgh University Press

|pages=202–269

|jstor=10.3366/j.ctt1r2cj3.10

|isbn=

|quote=[T]he 'letter' is the real of the symbolic [...] Lalangue is for Lacan a symptomatic moment in the use of language where its real lettricity or trace-structure comes to the fore. It comes to the fore in repetition or similar phenomena in which language is evacuated of meaning. [...] Lalangue is the moment at which, by failing to make sense, language ceases to communicate. But by failing to communicate, to institute an intersubjective event of meaning, it manages to express the real subject of enunciation in language.}} Guattari states that temporal différance is secreted from obsessional neurosis.{{cite book

|translator-last1=Bains

|translator-first1=Paul

|translator-last2=Pefanis

|translator-first2=Julian

|last=Guattari

|first=Félix

|date=2006

|orig-date=1992

|title=Chaosmosis: an ethico-aesthetic paradigm

|publisher=Power Publications

|pages=79–80

|isbn=978-0-909952-25-9

|quote=As for neurotics, they present all the variants of avoidance evoked above, beginning with the simplest and most reifying, that of phobia, followed by hysteria, which forges from them substitutes in social space and the body, ending with obsessional neurosis which, for its part, secretes a perpetual temporal 'différance' (Derrida), an indefinite procrastination.}}

{{Main|Hysteria}}

{{Broader|Empiricism|Polity|Instability}}

{{See also|Heraclitus|Dionysus|Nihilism|Existential quantification|Universal quantification}}

The hysteric's discourse is driven by the Real, where object (a) is at an impossible-to-find truth.{{cite book

|last=Grigg

|first=Russell

|editor-last1=Glowinski

|editor-first1=Huguette

|editor-last2=Marks

|editor-first2=Zita M.

|editor-last3=Murphy

|editor-first3=Sara

|date=2001

|chapter=Discourse

|title=A Compendium of Lacanian Terms

|publisher=Free Association Books

|page=70

|isbn=1-85343-538-4

|quote=The real driving force behind the hysteric's discourse is the impossible, the Real; the same goes for pure science, for quantified science.}}{{cite book

|last=Fink

|first=Bruce

|author-link=Bruce Fink (psychoanalyst)

|date=1995

|chapter=The Four Discourses

|title=The Lacanian Subject: Between Language and Jouissance

|publisher=Princeton University Press

|pages=134

|isbn=978-0-691-01589-7

|quote=[I]n the hysteric's discourse, object (a) appears in the position of truth. That means that the truth of the hysteric's discourse, its hidden motor force, is the real.}} Neither individuation nor differentiation can happen in the stagnancy of the Real.{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=1 Lacan: The name-of-the-father and the phallus

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.7

|publisher=Edinburgh University Press

|pages=16–79

|jstor=10.3366/j.ctt1r2cj3.7

|isbn=9780748636037

|quote=[I]n the real, the process of individuation is always incomplete, and it is only language which constructs the illusion that it is complete, that the river has stopped flowing and is now identical with itself.}}{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=2 Deconstructing Lacan

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.8

|publisher=Edinburgh University Press

|pages=80–147

|jstor=10.3366/j.ctt1r2cj3.8

|isbn=9780748636037

|quote=In the real, it is supposed, entities do not depend on other things for their identity.}}

The three categories of hysteria — conversion hysteria, anxiety hysteria, and traumatic hysteria — have a basis in alienation, with an identification to those-without-the-phallus, and a self-sacrifice through displacement.{{cite book

|last=Dor

|first=Joël

|editor-last1=Gurewich

|editor-first1=Judith

|date=1999

|title=The Clinical Lacan

|publisher=Other Press

|pages=69–82

|isbn=978-1-892746-05-4}} Hurst states that masculine libidinal hysteria breaches the paranoid-schizoid position of masculine fanaticism by attempting to make the Real appear, whereas feminine libidinal hysteria breaches the Nietzschean radical nihilism of Hegel's "eternal irony" by resisting the Symbolic Order.{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=11 The Death Drive and Ethical Action

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url=https://www.jstor.org/stable/j.ctt13x0dc2.19

|publisher= Fordham University Press

|pages=318–347

|jstor= j.ctt13x0dc2.19

|isbn=9780823228744

|quote=Masculine libido believes that jouissance lies in finally realizing the ideal whole, but its death drive toward retrospective illusion of this 'lost' ideal is inherently inhibited because it aims at a delusion, which, therefore, cannot ever be realized. Feminine libido, to the contrary, already knows that the world lacks any legitimate ideal that could ground, unify, and organize all of its parts. Feminine libido, in other words, remains open to Nietzsche's radical nihilism[.] [...] However, to try to force the impossible Real to appear will bring about, on the other side of masculine fanaticism, another kind of terror, namely the will to utter destruction or the will to a chaotic, schizoid state where nothing stable can ever take hold. [...] Those fixated to the feminine death drive compulsively and relentlessly resist any existing order. In other words, to become 'hysterical' is to become fixated to a nonplace in the community and to define oneself, mimicking Hegel, as its 'eternal irony.' [...] jouissance would entail her total exclusion from the world of the living.}}

{{Main|Anxiety of influence}}

{{Broader|Foreclosure (psychoanalysis)|Denial (Freud)}}

{{See also|Iconography|Demiurge}}

Artistic discourse is a pneuma of neurosis-psychosis hallucinatory hysteria, a poetic-real microcosm of the True-Real.{{cite book

|last=Crockett

|first=Clayton

|author-link=

|date=2007

|chapter=4 Foreclosing God: Heidegger, Lacan, and Kristeva

|title= Interstices of the Sublime: Theology and Psychoanalytic Theory

|url=https://www.jstor.org/stable/j.ctt13x03fr.8

|publisher= Fordham University Press

|pages=68–80

|jstor= j.ctt13x03fr.8

|isbn=9780823227211

|quote=Artistic discourse refuses to disavow either desire or reality and therefore represents 'a microscopic expansion of the 'true-real,' ' (227).}}{{cite book

|last=Crockett

|first=Clayton

|author-link=

|date=2007

|chapter= 2 We Are All Mad: Theology in the Shadow of a Black Sun

|title= Interstices of the Sublime: Theology and Psychoanalytic Theory

|url= https://www.jstor.org/stable/j.ctt13x03fr.6

|location=

|publisher= Fordham University Press

|pages=37–50

|jstor=j.ctt13x03fr.6

|isbn=9780823227211

|quote=To these alternatives [on madness] Kristeva develops a notion of artistic discourse, which combines elements of neurosis and psychosis into a hallucinatory hysterical discourse, which she claims becomes 'a microscopic expansion of the 'true-real,'[.'] This language 'obliterates [conventional] reality and makes the Real loom forth as a jubilant enigma.'}}{{cite book

|last=Rank

|first=Otto

|translator-last1=Atkinson

|translator-first1=Charles Francis

|date=1932

|title=Art and Artist: Creative Urge and Personality Development

|publisher=W. W. Norton & Company

|page=240

|isbn=978-0-393-30574-6

|quote=By creating, man makes himself independent of that which exists, or at least he makes a very considerable effort to do so; so far as speech is concerned we can see it in name-magic. [...] lived on in the Pneuma-doctrine[.]}}

{{Blockquote

|text=[T]he fantasm of a devouring orality or of a return to the maternal breast refers to a mother who is neither real, imaginary, nor symbolic but who is cosmic becoming; it is a Universe of processual emergence as much as of abolition. For all that, we are not in the reign of Jungian universal Imagos or mythological entities such as Gaia or Chronos. The Universes of which the mouth and the breast are the refrain-operators are constellated in a composite and heterogenetic way: they constitute singular events.{{cite book

|translator-last1=Bains

|translator-first1=Paul

|translator-last2=Pefanis

|translator-first2=Julian

|last=Guattari

|first=Félix

|date=2006

|orig-date=1992

|title=Chaosmosis: an ethico-aesthetic paradigm

|publisher=Power Publications

|page=66

|isbn=978-0-909952-25-9}}

|author=Félix Guattari}}

{{Blockquote

|text=The artist's sense of truth. [...] he does not want to give up the most effective presuppositions of his art: the fantastic, mythical, uncertain, extreme, the sense for the symbolic, the overestimation of the person, the faith in some miraculous element in the genius.{{cite book

|last=Nietzsche

|first=Friedrich

|author-link=Friedrich Nietzsche

|translator-last1=Kaufman

|translator-first1=Walter

|date=1976

|orig-date=1878

|chapter=Human, All-Too-Human

|title=The Portable Nietzsche

|publisher=Penguin Books

|page=53

|isbn=978-0-14-015062-9}}

|author=Friedrich Nietzsche}}

{{Main|Anxiety}}

{{Broader|Repetition compulsion|Reality testing}}

{{See also|Reaction formation|Complex (psychology)}}

{{Distinguish|Event (philosophy)}}

{{Blockquote

|text=The objet petit a is what falls from the subject in anxiety.{{cite journal

| last1 = Lacan

| first1 = Jacques

| last2 = Mehlman

| first2 = Jeffrey

| date = 1987

| title = Introduction to the Names-of-the-Father Seminar

| url = https://www.jstor.org/stable/778344

| journal = Television

| volume = 40

| issue =

| pages = 81–95

| doi = 10.2307/778344

| jstor = 778344

| access-date = 2022-11-18

}}

|author=Lacan}}

{{Blockquote

|text=These objects a take shape as the consequence of repressions, disguises, dissociations, fragmentations, deflections, intellectualizations, reductions, displacements, and discussions, which [...] cover over, and point to, the fact that the traumatic event cannot be assimilated [...] The Real [...] "appears" as failures, ruptures, and inconsistencies caused by the tuché.{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=7 The Lacanian Real

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url= https://www.jstor.org/stable/j.ctt13x0dc2.14

|publisher= Fordham University Press

|pages= 213–236

|jstor=j.ctt13x0dc2.14

|isbn=9780823228744}}

|author=Andrea Hurst}}

Tuché is an Aristotelian-borrowed term to describe the traumatic encounter-kernel of the Real and automaton to describe the repetitive transference process of symbolizing the Real.{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=7 The Lacanian Real

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url= https://www.jstor.org/stable/j.ctt13x0dc2.14

|publisher= Fordham University Press

|pages= 213–236

|jstor=j.ctt13x0dc2.14

|isbn=9780823228744

|quote=Lacan introduces a term borrowed from Aristotle, 'the tuché,' to name this encounter, which may be described alternatively as the traumatic cause of the repetition compulsion or simply as the Real. The tuché is here contrasted with 'the automaton,' which designates the fabric of phenomenal reality that we humans tend to weave around the Real. [...] Lacan argues, the repetition compulsion is accurately seen to be the 'real cause' of what occurs in the transference[.]}}{{cite journal

| last1 = George

| first1 = Sheldon

| date = 2012

| title = Approaching the 'Thing' of Slavery: A Lacanian Analysis of Toni Morrison's 'Beloved'

| url = https://www.jstor.org/stable/23783440

| journal = African American Review

| volume = 45

| issue = 1/2

| pages = 115–130

| doi = 10.1353/afa.2012.0008

| jstor = 23783440

| s2cid = 161543695

| access-date = 2022-12-11

|quote=tuché, or an encounter with the Real.}}

{{Blockquote

|text=Although the encircling of the Real (Lacan) or constellations (Adorno) tells us that we can never truly grasp the object, our approaching it from different angles of contextual perspectives takes place through a thinking subject who draws on concepts.{{cite journal

| last1 = Leeb

| first1 = Claudia

| date = 2008

| title = Toward a Theoretical Outline of the Subject: The Centrality of Adorno and Lacan for Feminist Political Theorizing

| url = https://www.jstor.org/stable/20452637

| journal = Political Theory

| volume = 36

| issue = 3

| pages = 351–376

| doi = 10.1177/0090591708315142

| jstor = 20452637

| s2cid = 145201953

| access-date = 2022-12-26

| quote = Lacan's attempt to encircle the Real is echoed by Adorno's concept of 'constellation.'}}

|author = Claudia Leeb}}

The Symbolic introduces "a cut in the Real" in the process of signification: "it is the world of words that creates the world of things." Thus the Real emerges as that which is outside language, making it "that which resists symbolization absolutely".{{cite journal

| last1 = Luque

| first1 = Juan Luis Pérez de

| date = August 2013

| title = Lovecraft, Reality, and the Real: A Žižekian Approach

| url = https://www.jstor.org/stable/26868476

| journal = Lovecraft Annual

| issue = 7

| pages = 187–203

| jstor = 26868476

| access-date = 2022-01-16

| quote = Seminar I: Freud’s Papers on Technique}} The logos of the Symbolic creates the Order of the Real; the Real and kairos divide the logos, resist symbolization, and anticipate being symbolized.{{refn|{{cite book

|last=Bailly

|first=Lionel

|date=2020

|chapter=Real, Symbolic, Imaginary

|title=Lacan: A Beginner's Guide

|series=Oneworld Beginner’s Guides

|publisher=Oneworld

|page=98

|isbn=978-1-85168-637-7

|quote=The Real is a featureless clay from which reality is fashioned by the Symbolic; it is the chaos from which the world came into being, by means of the Word.}}{{cite journal

| last1 = Johnson

| first1 = Kevin A.

| last2 = Asenas

| first2 = Jennifer J.

| date = 2013

| title = The Lacanian Real as a Productive Supplement to Rhetorical Critique

| url = https://www.jstor.org/stable/24753546

| journal = Rhetoric Society Quarterly

| volume = 43

| issue = 2

| pages = 155–176

| doi = 10.1080/02773945.2013.768349

| jstor = 24753546

| s2cid = 144028476

| access-date = 2022-01-17

| quote =Victor J. Vitanza[...states] 'the Lacanian Real ' is associated 'with the Gorgian notion of Kairos, both of which divide the Logos '}}{{cite journal

| last1 = Long

| first1 = Jordana Ashman

| date = 2018

| title = The Romance and the Real: A.S. Byatt's Possession: A Romance

| url = https://www.jstor.org/stable/26809329

| journal = Mythlore

| volume = 37

| issue = 1

| pages = 147–164

| jstor = 26809329

| access-date = 2022-01-18

| quote = Bruce Fink clarifies, 'The real is perhaps best understood as that which has not yet been symbolized, remains to be symbolized, or even resists symbolization'}}{{cite book

|last=Fink

|first=Bruce

|author-link=Bruce Fink (psychoanalyst)

|date=1995

|chapter=The Creative Function of the Word: The Symbolic and the Real

|title=The Lacanian Subject: Between Language and Jouissance

|publisher=Princeton University Press

|page=25

|isbn=978-0-691-01589-7}}}}

Signifiers of this experience are Lacan's jouissance, Marx's theory of alienation, the numinous, psychological trauma, transcendence, the sublime or a fractured ideology; particularly, it can be a narrative that separates signifiers from conscious desire-quest (i.e., narcissistic injury).{{refn|{{cite book

|last=Žižek

|first=Slavoj

|author-link=Slavoj Žižek

|date=1989

|chapter=Part III The Subject: Which Subject of the Real?

|title=The Sublime Object of Ideology

|publisher=Verso

|pages=184

|isbn=978-1-84467-300-1

|quote=[I]t becomes clear that the Real par excellence is jouissance: jouissance does not exist, it is impossible, but it produces a number of traumatic events.}}{{cite book

|last=Parker

|first=Ian

|author-link=Ian Parker (psychologist)

|date=2011

|title=Lacanian Psychoanalysis: Revolutions in Subjectivity

|series=Advancing Theory in Therapy

|location=NY

|publisher=Routledge

|pages=88, 153

|isbn=978-0-415-45543-5

|quote=[A]lienation is 'real' as [a] gap in the symbolic, as a necessary contradiction that sustains the way we account for where we are in this political-economic 'reality'. [...] [And] spirituality as a call to the subject that is from way outside taken-for-granted reality, a call that assumes form as something traumatic to the subject that is quite close to what Lacanians might conceptualise as 'real'.}}{{cite book

|last=Carroll

|first=Noël

|author-link=Noël Carroll

|date=1990

|title=The Philosophy of Horror or Paradoxes of the Heart

|location=New York, NY

|publisher=Routledge

|pages=165

|isbn=0-415-90145-6

|quote=The analogy between horror and religious experience is often framed, explicitly or implicitly, in terms of the analysis of religious or numinous experience developed by Rudolf Otto in his[...]proto-phenomenological classic The Idea of the Holy.}}{{cite journal

| last1 = Long

| first1 = Jordana Ashman

| date = 2018

| title = The Romance and the Real: A.S. Byatt's Possession: A Romance

| url = https://www.jstor.org/stable/26809329

| journal = Mythlore

| volume = 37

| issue = 1

| pages = 147–164

| jstor = 26809329

| access-date = 2022-01-18

| quote = Lacan associates the Real with trauma. [...] The Real naturally takes on what Glyn Daly identifies as a 'transcendental aspect'[.]}}{{cite book

|last1=Bloom

|first1=Harold

|editor-last1=Smith

|editor-first1=Joseph H.

|date=1980

|chapter=Freud’s Concepts of Defense and the Poetic Will

|title=The Literary Freud: Mechanisms of Defense and the Poetic Will

|series=Psychiatry and the Humanities

|volume=4

|publisher=Yale University Press

|pages=7–8

|isbn=0-300-02405-3

|quote='[T]hose very objects so terrible to the will[...]he is then filled with the feeling of the sublime...' [...] Repression, like the movement to the Sublime, is a turning operation, away from the drive and toward the heaping up of the unconscious. Pragmatically, repression, like Schopenhauer’s Sublime, exalts mind over reality, over the hostile object-world[.]|author1-link=Harold Bloom

}}{{cite journal

| last1 = Champagne

| first1 = Roland A.

| title = The Dialectics of Style: Insights from the Semiology of Roland Barthes

| date = 1979

| url = https://www.jstor.org/stable/42945251

| journal = Style

| volume = 13

| issue = 3

| pages = 279–291

| jstor = 42945251

| access-date = 2022-01-18

| quote = A reality is thus implemented by differentiation from another already recognized as existing.}}{{cite journal

| last1 = MacCannell

| first1 = Juliet Flower

| date = 1983

| title = Oedipus Wrecks: Lacan, Stendhal and the Narrative Form of the Real

| url = https://www.jstor.org/stable/2906054

| journal = MLN

| volume = 98

| issue = 5

| pages = 910–940

| doi = 10.2307/2906054

| jstor = 2906054

| access-date = 2022-01-17

| quote = [F]or Lacan[...]The Real lurks in [...] the very signifiers out of which the Symbolic is constructed [...] whose method consists in separating signifiers not from their referent (their referents are already symbols) but from the aim of satisfaction, from conscious desire [...] The story that narrates the act both of stopping the fiction-making machine [...] by examining both the impossibility of satisfaction, and ironically, simultaneously, its reality, makes a good narrative against narratives.}}{{cite journal

| last1 = Barthes

| first1 = Roland

| last2 = Duisit

| first2 = Lionel

| date = 1975

| title = An Introduction to the Structural Analysis of Narrative

| url = https://www.jstor.org/stable/468419

| journal = New Literary History

| volume = 6

| issue = 2

| pages = 237–272

| doi = 10.2307/468419

| jstor = 468419

| access-date = 2022-01-18

| quote = A. J. Greimas…has proposed…in narrative…desire (or the quest)[.]| author1-link = Roland Barthes

}}}}

{{Blockquote

|text=[T]he real[...]is always in its place[...][the symbolic] carries it glued to its [metaphorical shoe] heel[.]{{cite book

|last1=Lacan

|first1=Jacques

|author-link=Jacques Lacan

|translator-last=Fink

|translator-first=Bruce

|translator-link1=Bruce Fink (psychoanalyst)

|date=2006

|orig-date=1966

|chapter= Seminar on 'The Purloined Letter'

|title=Écrits |url=https://www.lacan.com/purloined.htm

|language=English

|publisher=W. W. Norton & Company

|page=17

|isbn=978-0-393-32925-4

|quote=For it can literally be said that something is missing from its place only of what can change it: the symbolic. For the real, whatever upheaval we subject it to, is always in its place; it carries it glued to its heel, ignorant of what might exile it from it.}} [...] The real is without fissure.{{cite journal

| last1 = Botting

| first1 = Fred

| date = 1994

| title = Relations of the Real in Lacan, Bataille and Blanchot

| url = https://www.jstor.org/stable/3684791

| journal = SubStance

| volume = 23

| issue = 73

| pages = 24–40

| doi = 10.2307/3684791

| jstor = 3684791

| access-date = 2022-01-16

| quote =(Seminar II:97)}} [...] There is no absence [or pleasure principle ] in the real [, concerning Freud's reality principle ].{{cite journal

| last1 = Botting

| first1 = Fred

| date = 1994

| title = Relations of the Real in Lacan, Bataille and Blanchot

| url = https://www.jstor.org/stable/3684791

| journal = SubStance

| volume = 23

| issue = 73

| pages = 24–40

| doi = 10.2307/3684791

| jstor = 3684791

| access-date = 2022-01-16

| quote =[quote from] Seminar II:303 ... [and principles from] 1966:388}}

|author=Lacan}}

{{Main|Jouissance}}

{{Broader|Ego death|Abjection|Antinomy}}

{{See also|Philosophy of suicide|Thanatos|Saturn (mythology)}}

Julia Kristeva, particularly in her 1980 essay Powers of Horror, posits that the super-ego's abjection facilitates a subjective traumatic limit between subject and objects, with the Real, through ego-object loss and castration of surplus jouissance.{{refn|{{cite book

|last=Kristeva

|first=Julia

|author-link=Julia Kristeva

|editor-last1=Oliver

|editor-first1=Kelly

|date=2002

|orig-year=1989

|chapter=Powers of Horror

|title=The Portable Kristeva

|series=European Perspectives

|edition=updated

|publisher=Columbia University Press

|pages=230, 238, 241

|isbn=0-231-12629-8

|quote=To each ego its object, to each superego its abject. [...] There is an effervescence of object and sign—not of desire but of intolerable significance; they tumble over into non-sense or the impossible real, but they appear even so in spite of 'myself' (which is not) as abjection. [...] [Abjection] takes the ego back to its source on the abominable limits[...]the ego has broken away[...]non-ego, drive, and death. Abjection is a resurrection that has gone through death (of the ego).}}{{cite journal

| last1 = Foster

| first1 = Hal

| date = 1996

| title = Obscene, Abject, Traumatic

| url = https://www.jstor.org/stable/778908

| journal = October

| volume = 78

| issue =

| pages = 106–124

| doi = 10.2307/778908

| jstor = 778908

| access-date = 2022-03-23

| quote = The breaching of the body, the gaze devouring the subject, the subject becoming the space, the state of mere similarity [or, the uncanny.] [...] If there is a subject of history for the culture of abjection at all, it is[...]the Corpse.}}{{cite journal

| last1 = Still

| first1 = Judith

| date = 1997

| title = Horror in Kristeva and Bataille: Sex and Violence

| url = https://www.jstor.org/stable/43263665

| journal = Paragraph

| volume = 20

| issue = 3

| pages = 221–239

| doi = 10.3366/para.1997.20.3.221

| jstor = 43263665

| access-date = 2022-03-23

| quote = Naomi Schor writes: 'Otherness in Beauvoir's scheme of things is utter negativity; it is the realm of what Kristeva has called the abject.' [...] the abject must exist on the border between inside and outside – you generate fresh neither/nors: neither accepting a frontier nor breaching it. [...] [an] impossible, non-space. [...] neither subject nor object[.] [...] The abject is not the objet a}}{{cite book

|last1= Smith

|first1= Joseph H.

|editor-last1=Smith

|editor-first1=Joseph H.

|editor-last2=Morris

|editor-first2=Humphrey

|date=1992

|chapter=Mourning, Art, and Human Historicity

|title=Telling Facts: History and Narration in Psychoanalysis

|series=Psychiatry and the Humanities

|volume=13

|publisher=The Johns Hopkins University Press

|page=131

|isbn=0-8018-4305-7

|quote=By extension of each person's fear of literally dying, with its unknown time and mode, would be conditioned by various modes of dying throughout life. Death and threatening death as absence, lack, alienation, separation, and loss enter in with the first imaging. Death symbolizes all of these, and all of these symbolize death. This is the meaning of castration.}}{{cite book

|last=Fink

|first=Bruce

|author-link=Bruce Fink (psychoanalyst)

|date=1995

|chapter=There's No Such Thing as a Sexual Relationship

|title=The Lacanian Subject: Between Language and Jouissance

|publisher=Princeton University Press

|pages=99, 101

|isbn=978-0-691-01589-7

|quote=Lacan's notion of castration focuses essentially on the renunciation of jouissance and not on the penis, and therefore that it applies to both men and women insofar as they 'alienate' (in the Marxist sense of the term) a part of their jouissance. [...] Limit, lack, loss: these [...] constitute what Lacan refers to as castration.}}{{cite book

|last= Świątkowski

|first= Piotrek

|author-link=

|date=2015

|chapter= Depressive position

|title= Deleuze and Desire: Analysis of The Logic of Sense

|volume= 14

|pages= 57–88

|url= https://www.jstor.org/stable/j.ctt180r0rj.7

|publisher=Leuven University Press

|doi= 10.2307/j.ctt180r0rj.7

|jstor= j.ctt180r0rj.7

|isbn=9789462700314

|quote=The high degree of anxiety about the loss of the good object frequently leads to a higher degree of submission to the rules of others. In that case the ego becomes fully dependent on the rules imposed upon it by the super-ego.}}{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=1 Lacan: The name-of-the-father and the phallus

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.7

|publisher=Edinburgh University Press

|pages=16–79

|doi=10.3366/j.ctt1r2cj3.7

|doi-broken-date=1 November 2024

|jstor=10.3366/j.ctt1r2cj3.10

|isbn=

|quote=The ego is 'a particular object within the experience of the subject. Literally, the ego is an object' (SII: 44; cf. SI: 193).}}}} Hurst references Žižek: for any event that converges on a collapsed Symbolic Order, is a where Antigone becomes the Thing.{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=3 Derrida: Différance and the 'Plural Logic of the Aporia'

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url=https://www.jstor.org/stable/j.ctt13x0dc2.8

|publisher= Fordham University Press

|pages=72–112

|jstor=j.ctt13x0dc2.8

|isbn=9780823228744

|quote=[W]hen the Symbolic Order is suspended and the actual Antigone becomes the Thing. In this moment of collapse, she herself becomes singular, unfathomable, inimitable. To repeat Žižek's words: 'for a brief, passing moment of decision, she is the Thing directly.' Thus she is the one for whom there is no mirroring neighbor, and she excludes herself from the network of rules that constitutes communal life, becoming the traumatic cause of her own framework of value.}} Lacanian Being-for-death is a death drive for its telos (i.e., sublimity).{{cite journal

| last1 = DiCenso

| first1 = James

| date = 1994

| title = Symbolism and Subjectivity: A Lacanian Approach to Religion

| url = https://www.jstor.org/stable/1203614

| journal = The Journal of Religion

| volume = 74

| issue = 1

| pages = 45–64

| doi = 10.1086/489286

| jstor = 1203614

| s2cid = 144297576

| access-date = 2022-12-11

|quote = Lacan is also very close to Heidegger in viewing both the threat of death and the experience of anxiety as potential occasions for self-transformation.}}{{cite journal

| last1 = Seitler

| first1 = Dana

| date = 2018

| title = Willing to Die: Addiction and Other Ambivalences of Living

| url = https://www.jstor.org/stable/10.5749/culturalcritique.98.2018.0001

| journal = Cultural Critique

| volume = 98

| issue =

| pages = 1–21

| doi = 10.5749/culturalcritique.98.2018.0001

| jstor = 10.5749/culturalcritique.98.2018.0001

| s2cid = 149685925

| access-date = 2022-12-11

| quote = Addiction thus enabled a certain enactment of, or engagement with, my constitutive lack—what Lacan calls 'being-for-death' (1977, 114).}}{{cite book

|last=Crockett

|first=Clayton

|author-link=

|date=2007

|chapter= 3 Desiring the Thing: The Ethics of Psychoanalysis

|title= Interstices of the Sublime: Theology and Psychoanalytic Theory

|url=https://www.jstor.org/stable/j.ctt13x03fr.7

|publisher= Fordham University Press

|pages=51–67

|jstor=j.ctt13x03fr.7

|isbn=9780823227211

|quote=[I]deal desire, which is, strictly speaking, impossible. Here the arc of desire is asymptotic in its approximation of the limit, God or death. This is the ideal form of desire, which sustains an unbelievable and impossible tension in its approach of its goal or telos.}}

{{Blockquote

|text=Suicide is really intended as egocide. [...] if one loses this sense of connectedness [to other egos] [...] the foundation of interconnectedness, is described as 'empty' or 'nothing,' and at the same time as an infinite, 'non-empty' world.{{cite book

|last=Kawai

|first=Hayao

|author-link=Hayao Kawai

|date=1996

|title=Buddhism and the Art of Psychotherapy

|publisher=Texas A&M University Press

|page=111

|isbn=978-1-60344-053-0

|quote=David Rosen's Transforming Depression [...] introducing the key concept of 'egocide.'

}}

|author=Hayao Kawai}}

{{Main|Khôra}}

{{Broader|Characterology}}

{{See also|Conatus|Greek underworld}}

The unreal-unnameable organ called a lamella (or libido as a symbiotic, pre-Oedipal, pre-symbolic Real(1) before-signified-who-ness) is distinct from the Real(2) after-signifier-what-ness, which a subject experiences at the limits of the Imaginary and Symbolic.{{refn|{{cite book

|last1=Brown

|first1=Rebecca

|last2=Stobart

|first2=Karen

|date=2018

|orig-year=2008

|title=Understanding Boundaries and Containment in Clinical Practice

|series=The Society of Analytical Psychology Monograph Series

|publisher=Routledge

|page=18

|isbn=978-1-85575-393-8

|quote=We use the term pre-oedipal to define the baby's earliest awareness of [dyadic] 'otherness'[.]}}{{cite book

|last=Wiley

|first=Norbert

|date=1994

|title=The Semiotic Self

|location=Chicago

|publisher=The University of Chicago Press

|page=118

|isbn=0-226-89816-4

|quote=[I]n the oedipal period, the father-function is added to the mother-child dyad of the pre-oedipal, [and] the semiotic triad is [then] completed[.]}}{{cite book

|last=Fink

|first=Bruce

|author-link=Bruce Fink (psychoanalyst)

|date=1995

|chapter=The Creative Function of the Word: The Symbolic and the Real

|title=The Lacanian Subject: Between Language and Jouissance

|publisher=Princeton University Press

|page=27

|isbn=978-0-691-01589-7

|quote=[A] real before the letter, that is, a presymbolic real, which, in the final analysis, is but our own hypothesis (R1)[.] [A] real after the letter [...] (R2) [...] is generated by the symbolic.}}{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=1 Lacan: The name-of-the-father and the phallus

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.7

|publisher=Edinburgh University Press

|pages=16–79

|jstor=10.3366/j.ctt1r2cj3.7

|isbn=9780748636037

|quote=Thus our self-relation, our understanding of who and what we are, is fully determined, at the level of both the imaginary ['who'] (which is to say the signified) and the symbolic ['what'] (which is to say the signifier). These are both alienations because our real singularity is neither a 'who' nor a 'what'. It precedes the determination of the individual subject (ipseity, whoness) and the determination of an essence (quiddity, whatness).}}{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=7 The Lacanian Real

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url= https://www.jstor.org/stable/j.ctt13x0dc2.14

|publisher= Fordham University Press

|pages= 213–236

|jstor=j.ctt13x0dc2.14

|isbn=9780823228744

|quote=[T]he paradoxical khôral space/gap constituted by the 'lamella.'}}{{cite book

|last1=Lacan

|first1=Jacques

|author-link=Jacques Lacan

|translator-last=Fink

|translator-first=Bruce

|translator-link1=Bruce Fink (psychoanalyst)

|date=2006

|orig-date=1966

|chapter=On a Question Prior to Any Possible Treatment of Psychosis

|title=Écrits

|language=English

|publisher=W. W. Norton & Company

|pages=718–719

|isbn=978-0-393-32925-4

|quote='lamella' [...] this image and this myth seem to me apt for both illustrating and situating what I call 'libido.' This image shows 'libido' to be what it is—namely, an organ, to which its habit make it far more akin than to a force field. [...] This organ must be called 'unreal,' in the sense in which the unreal is not the [post mirror stage] imaginary and precedes the subjective realm it conditions, being in direct contact with the real. That is what my myth, like any other myth, strives to provide a symbolic articulation for, rather than an image. [...] Libido is this lamella that the organism's being takes to its true limit, which goes further than the body's limit. [...] This lamella is an organ, since it is an instrument of an organism.}}}} Real(1) is a continuous, "whole" reality that is undivided by language, while Real(2) is the space of the possibility of abjection being raised wherever there is interference in the path of the object of the ego, including the experience of surplus jouissance which threatens to surpass a subject's boundaries; Kristeva remarks that this experience "takes the ego back to its source", i.e., the id.{{cite book

|last= Lloyd

|first=Moya

|editor-last1= Simons

|editor-first1= Jon

|date=2006

|chapter=Julia Kristeva (1941–)

|title=Contemporary Critical Theorists: From Lacan to Said

|url= https://www.jstor.org/stable/10.3366/j.ctvxcrrt8.13

|publisher=Edinburgh University Press

|pages=135–151

|jstor=10.3366/j.ctvxcrrt8.13

|isbn=9780748617197

|quote=The semiotic, for Kristeva, is a pre-linguistic or pre-symbolic space, the realm of the 'unspeakable' or the 'unnameable', or what Kristeva following Plato calls the 'chora'. It is the site of energies and bodily drives [...] It is related to what psychoanalysts call the pre-oedipal, that is, [...] a symbiotic state with the mother in which it cannot distinguish between its own body and hers.}}{{cite book

|translator-last1=Bains

|translator-first1=Paul

|translator-last2=Pefanis

|translator-first2=Julian

|last=Guattari

|first=Félix

|date=2006

|orig-date=1992

|title=Chaosmosis: an ethico-aesthetic paradigm

|publisher=Power Publications

|page=96

|isbn=978-0-909952-25-9

|quote=The most elaborate narratives, myths and icons always return to this point of chaosmic see-sawing, to this singular ontological orality. [...] When I "consume" a work — a term which ought to be changed, because it can just as easily be absence of work — I carry out a complex ontological crystallisation, an alterification of beings-there. [...] Not only is I an other, but it is a multitude of modalities of alterity.}}

{{Blockquote

|text=[O]bject shadows or things of emergence—contents of the first Yonder from which a first Here conceives itself [...] Objects that, like those we have named, are not objects because they have no subject-like counterpart, are referred to by Macho as "nobjects": they are spherically surrounding mini-conditions envisaged by a non-facing self, namely the fetal pre-subject[.]{{cite book

| last = Sloterdijk

| first = Peter

| translator-last1= Wieland

| translator-first1= Hoban

| date = 2011

| chapter = Nobjects and Un-Relationships

| title = Spheres

| series = Foreign Agents Series

| volume =I: Bubbles: Microspherology

| publisher = Semiotext(e)

| page = 294

| isbn = 978-1-58435-104-7}}

|author=Peter Sloterdijk}}

{{Main|Somatization}}

{{Broader|Atopy (philosophy)|Splitting (psychology)|Alexithymia}}

{{See also|Attachment theory|Psychological trauma|The medium is the message}}

{{Blockquote

|text=The real is the difference between a right glove inside out and a left glove (cf. SXIV: 19/4/67).{{cite book

|last=Lewis

|first=Michael

|date=2008

|chapter=3 The real and the development of the imaginary

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.9

|publisher=Edinburgh University Press

|pages=148–201

|jstor=10.3366/j.ctt1r2cj3.9

|isbn=}}

|author=Michael Lewis paraphrasing Lacan}}

Malcolm Bowie interprets the Lacanian real as ineffable (i.e., uncanny).{{refn|{{cite journal

| last1 = MacCannell

| first1 = Juliet Flower

| date = 1983

| title = Oedipus Wrecks: Lacan, Stendhal and the Narrative Form of the Real

| url = https://www.jstor.org/stable/2906054

| journal = MLN

| volume = 98

| issue = 5

| pages = 910–940

| doi = 10.2307/2906054

| jstor = 2906054

| access-date = 2022-01-17

| quote = Malcolm Bowie writes, that the Real is impossible to distinguish from the Symbolic except in the fact that it is 'ineffable' (198, p. 135)}}{{cite book

|last=Kernberg

|first=Otto

|orig-year=1976

|date=1995

|title=Object-Relations Theory and Clinical Psychoanalysis

|publisher=Jason Aronson, Inc.

|page=64

|isbn=1-56821-612-2

|quote=[T]he 'bad' nucleus of self-experience is ascribed to 'uncanny,' disturbing, or frightening experiences and is subject to later projective mechanisms.}}{{cite book

|last=McWilliams

|first=Nancy

|date=2020

|orig-date=2011

|chapter=Primary Defensive Processes

|title=Psychoanalytic Diagnosis: Understanding Personality Structure in the Clinical Diagnosis

|edition=second

|publisher=The Guilford Press

|page=118

|isbn=978-1-4625-4369-4

|quote=Analysts have long described somatizing patients as characterized by alexithymia, or lack of words for affect (Krystal, 1988, 1997; McDougall, 1989; Sifneos, 1973), an observation supported by a recent, comprehensive study by Mattila and colleagues (2008). [...] Waldinger, Shulz, Barsky, and Ahern (2006) found that both insecure attachment and a childhood history of trauma are associated with somatization.}}{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=7 The Lacanian Real

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url= https://www.jstor.org/stable/j.ctt13x0dc2.14

|publisher= Fordham University Press

|pages= 213–236

|jstor=j.ctt13x0dc2.14

|isbn=9780823228744

|quote=In Derrida's words: 'Something' took place, we have the feeling of not having seen it come, and certain consequences undeniably follow upon the 'thing.' But this very thing, the place and meaning of this 'event,' remains ineffable[.]}}}}

{{Main|Historical materialism}}

{{Broader|Freudo-Marxism|Dialectical materialism|Hauntology}}

{{See also|Hannah Arendt|Body politic}}

Fredric Jameson interprets Lacan's real through a Marxist-Hegelian lens as meaning "History itself", a narrative symptom of the event.{{cite journal

| last = Jameson

| first = Fredric

| date = 1977

| title = Imaginary and Symbolic in Lacan: Marxism, Psychoanalytic Criticism, and the Problem of the Subject

| url = https://www.jstor.org/stable/2930443

| journal = Yale French Studies

| issue = 55/56

| pages = 338–395

| doi = 10.2307/2930443

| jstor = 2930443

| access-date = 2022-01-17

| quote = [W]hat is meant by the real in Lacan[?][...]It is simply History itself[.]}}{{cite book

|last=Buchanan

|first=Ian

|date=2021

|title=The Incomplete Project of Schizoanalysis

|publisher=Edinburgh University Press

|page=92

|isbn=978-1-4744-8789-4

|quote=History, as [Frederic] Jameson sees it, is an active force that every writer has to confront [...] choices to do with how they construct their characters, the shape of the narratives, down to the style of their sentences — are symptomatic of the times.}}

{{Main|Afro-pessimism (United States)}}

{{Broader|Liberation psychology}}

{{See also|Intersectionality|Postcolonialism|Creation ex materia}}

Marriott examines Fanon: white people's gaze and dehumanization of black people through objectification, creating a desire for the absent object-of-identity in marginalized individuals that is destroyed through racist signification.{{cite book

|last=Marriott

|first=David S.

|date=2021

|title=Lacan Noir: Lacan and Afro-pessimism

|publisher=Palgrave Macmillan

|series=The Palgrave Lacan Series

|pages=18, 47, 71

|doi=10.1007/978-3-030-74978-1

|isbn=978-3-030-74977-4

|s2cid=242148951

|quote=[I]t would be[...]absurd to think about the signifier without desire. [...] The object has to be symbolized as an absence[.] [...] The object leaves behind the trace in its passage to the signifier, and from those who mistake the sign for the object (the white philosopher who colonizes nature as absence?)[.] [...] In Black Skin, White Masks the imaginary forms of the ego and object loss are the same, the desire to see oneself as other than one is and the self-mutilating mimicry of object loss is the same.}} George states that race is an objet a confrontation with jouissance and lack.{{cite journal

| last1 = George

| first1 = Sheldon

| date = 2012

| title = Approaching the 'Thing' of Slavery: A Lacanian Analysis of Toni Morrison's 'Beloved'

| url = https://www.jstor.org/stable/23783440

| journal = African American Review

| volume = 45

| issue = 1/2

| pages = 115–130

| doi = 10.1353/afa.2012.0008

| jstor = 23783440

| s2cid = 161543695

| access-date = 2022-12-09

|quote=[T]he racist Symbolic, emerging for many African Americans as the Real void into which all losses fall and the 'excluded' center around which all subjective meaning gather (Ethics 71). Race has concomitantly emerged for many African Americans as what Lacan calls the objet a, the fantasy object that promises to guarantee the fullness of an identity that is both individual and communal, a group identity that can return African Americans to the jouissance of that illusory wholeness which is figured as having been shattered by slavery in a primal, historical confrontation with lack.}} George posits that the history of slavery in the United States and racism are within the Real (e.g., Beloved).{{cite journal

| last1 = George

| first1 = Sheldon

| date = 2012

| title = Approaching the 'Thing' of Slavery: A Lacanian Analysis of Toni Morrison's 'Beloved'

| url = https://www.jstor.org/stable/23783440

| journal = African American Review

| volume = 45

| issue = 1/2

| pages = 115–130

| doi = 10.1353/afa.2012.0008

| jstor = 23783440

| s2cid = 161543695

| access-date = 2022-12-09

|quote=[Sheldon George] read Morrison’s Beloved as a textual representation of race and the racial past of slavery as sublimated representatives of the Lacanian Real.}} Crockett references W. E. B. Du Bois in relation to a Real critique of the Symbolic through a point of view from the angle of double consciousness.{{cite book

|last=Crockett

|first=Clayton

|author-link=

|date=2007

|chapter=9 Expressing the Real: Lacan and the Limits of Language

|title= Interstices of the Sublime: Theology and Psychoanalytic Theory

|url= https://www.jstor.org/stable/j.ctt13x03fr.13

|location=

|publisher= Fordham University Press

|pages= 148–164

|jstor= j.ctt13x03fr.13

|isbn=9780823227211

|quote=In Lacanian terms, the Real would constitute the critique of symbolic, signifying categories and the shift toward an opacity of vision [...] one that would acknowledge the necessity of W. E. B. Dubois’s double-consciousness.}}

{{Main|Sinthome|Free association (psychology)}}

{{Broader|The Purloined Letter|The Ambassadors (Holbein)}}

{{See also|Trompe-l'œil|Haecceity|Ship of Theseus|Private language argument}}

In practice, Lacanian psychoanalysis derives the event by gazing at the resistance and transference to identify the automaton mechanisms of the Thing (viz., foreclosure, repression, and disavowal) that are utilized to anamorphosically read where the signifiers are hiding the symptomatic objet petit (a), rendering the real subject.{{refn|

{{cite journal

| last1 = Botting

| first1 = Fred

| date = 1994

| title = Relations of the Real in Lacan, Bataille and Blanchot

| url = https://www.jstor.org/stable/3684791

| journal = SubStance

| volume = 23

| issue = 73

| pages = 24–40

| doi = 10.2307/3684791

| jstor = 3684791

| access-date = 2022-01-16

| quote = [A]rgues Lacan, 'the real is[...]the return, the coming-back, the insistence of signs, by which we see ourselves governed by the pleasure principle' (53-4).}}{{cite journal

| last1 = Bell

| first1 = Lucy

| date = 2011

| title = Articulations of the Real: from Lacan to Badiou

| url = https://www.jstor.org/stable/43263773

| journal = Paragraph

| volume = 34

| issue = 1

| pages = 105–120

| doi = 10.3366/para.2011.0008

| jstor = 43263773

| issn = 1750-0176

| access-date = 2022-01-16

| quote = Lacanian analysis['s] [...] aim is to 'grasp real identity', to grasp the Freudian Thing that is 'in you more than you', albeit through the pure negativity of the subject's non-identity to himself.}}{{cite journal

| last1 = Scott

| first1 = Maria

| date = 2008

| title = Lacan's 'Of the Gaze as Objet Petit a' as Anamorphic Discourse

| url = https://www.jstor.org/stable/43151894

| journal = Paragraph

| volume = 31

| issue = 3

| pages = 327–343

| doi = 10.3366/E0264833408000308

| jstor = 43151894

| s2cid = 146191352

| access-date = 2022-01-17

| quote = Lacan's running metaphor of the text as labyrinth[...]Anamorphosis can therefore be produced by the traversal of a grid[...]the text-tapestry is traversed [...] The object a represented by the gaze is, like desire itself for Lacan, metonymic in structure, always slipping away from understanding.}}{{cite book

|last=Laing

|first=R. D.

|orig-year=1959

|date=1969

|chapter=The embodied and unembodied self

|title=The Divided Self: An Existential Study in Sanity and Madness

|publisher=Penguin Books

|page= 69

|isbn=978-0-14-013537-4

|quote=The unembodied self becomes hyper-conscious. It attempts to posit its own imagos.}}{{cite book

|last=Fink

|first=Bruce

|author-link=Bruce Fink (psychoanalyst)

|date=1997

|title=A Clinical Introduction to Lacanian Psychoanalysis: Theory and Technique

|publisher=Harvard University Press

|isbn=0-674-13536-9}}{{cite book

|last=Marriott

|first=David S.

|date=2021

|title=Lacan Noir: Lacan and Afro-pessimism

|publisher=Palgrave Macmillan

|series=The Palgrave Lacan Series

|page=54

|doi=10.1007/978-3-030-74978-1

|isbn=978-3-030-74977-4

|s2cid=242148951

|quote=The imago is a primordial structure which makes us say yes, that is me, and no, that is not me. [...] In the imago meanings coalesce into incontrovertible representations (vorstellungen, or word and thing representations).}}{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=7 The Lacanian Real

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url= https://www.jstor.org/stable/j.ctt13x0dc2.14

|publisher= Fordham University Press

|pages= 213–236

|jstor=j.ctt13x0dc2.14

|isbn=9780823228744

|quote=[T]he relation to the Real in the transference is expressed in terms of the automaton: such analysts [...] apprehend, an original event, a first encounter, the positively present 'real thing' that lies behind the fantasy. It is, supposedly, this determinable event in narrative history that the analysand repeats or acts out (in disguise) in the transference.}}{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=1 Lacan: The name-of-the-father and the phallus

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.7

|publisher=Edinburgh University Press

|pages=16–79

|jstor=10.3366/j.ctt1r2cj3.7

|isbn=9780748636037

|quote=A symptom is a failed attempt on the part of the speaking subject to express itself in language. Thus the symptom is a symptom of our desire.}}}}

{{Blockquote

|text=Lacan finds in this sublimated image [of the object-as-Thing] the function of an Até, the 'divinization' of a 'limit' that simultaneously draws us toward and keeps us a safe distance from that which 'represents the disqualification of all concepts,' that which represents the void of the 'empty' Real (262).{{cite journal

| last1 = George

| first1 = Sheldon

| date = 2012

| title = Approaching the 'Thing' of Slavery: A Lacanian Analysis of Toni Morrison's 'Beloved'

| url = https://www.jstor.org/stable/23783440

| journal = African American Review

| volume = 45

| issue = 1/2

| pages = 115–130

| doi = 10.1353/afa.2012.0008

| jstor = 23783440

| s2cid = 161543695

| access-date = 2022-12-11}}

|author=Sheldon George}}

{{Self sidebar}}

{{Main|Will (philosophy)|Condensation (psychology)}}

{{Broader|Existentialism|Chaos (cosmogony)|Khôra|God is dead}}

{{See also|Ananke|Postmodern philosophy|Crossroads (folklore)}}

{{Distinguish|Rumination (psychology)}}

{{Blockquote

|text=The subject is always the missing signifier, the lack of a signifier, 'the subject is literally at his beginning the elision of a signifier as such, the missing signifier in the chain' (SVII:224). The barred subject, the essence of the human being of desire, can then only exist in the bar [of Signifier/signified].{{cite book

|last=Lewis

|first=Michael

|date=2008

|chapter=1 Lacan: The name-of-the-father and the phallus

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.7

|publisher=Edinburgh University Press

|pages=16–79

|jstor=10.3366/j.ctt1r2cj3.7

|isbn=9780748636037}}

|author=Michael Lewis citing Lacan}}

{{Blockquote

|text=In the ordinary way, the study of "real" (i.e. social) space is referred to specialists and their respective specialties — to geographers, town-planners, sociologists, et alii. As for knowledge of "true" (i.e. mental) space, it is supposed to fall within the province of the mathematicians and philosophers. Here we have a double or even multiple error. To begin with, the split between "real" and "true" serves only to avoid any confrontation between practice and theory, between lived experience and concepts, so that both sides of these dualities are distorted from the outset.{{cite book

|last=Lefebvre

|first=Henri

|translator-last1=Nicholson-Smith

|translator-first1=Donald

|date=2002

|orig-year=1974

|title=The Production of Space

|publisher=Blackwell Publishing

|pages=94–95

|isbn=0-631-18177-6}}

|author=Henri Lefebvre}}

{{Blockquote

|text=Lacan links the processes of displacement with metonymy and those of condensation with metaphor. [...] the process of realization of the subject parallels the action of metaphor that displaces literal levels of meaning in its production of new meaning.{{cite journal

| last1 = DiCenso

| first1 = James

| date = 1994

| title = Symbolism and Subjectivity: A Lacanian Approach to Religion

| url = https://www.jstor.org/stable/1203614

| journal = The Journal of Religion

| volume = 74

| issue = 1

| pages = 45–64

| doi = 10.1086/489286

| jstor = 1203614

| s2cid = 144297576

| access-date = 2022-12-11}}

| author= James DiCenso}}

{{Blockquote

|text=When Pascal writes: the eternal silence of these infinite spaces terrifies me, he speaks as an unbeliever, not as a believer.{{cite book

|last=Sartre

|first=Jean-Paul

|translator-last1=Pellauer

|translator-first1=David

|date=1992

|orig-year=1983

|title=Notebooks For an Ethics

|publisher=University of Chicago Press

|pages=494

|isbn=0-226-73511-7}}

|author=Jean-Paul Sartre}}

The void is what the subject finds through interrogation of oneself. The subject existentially navigates an inward, metaphorical and vacuous desert or ocean, unguided by the psychoanalytic metaphor of God's "Original Presence".{{refn|{{cite book

|last1=Brisman

|first1=Susan Hawk

|last2=Brisman

|first2=Leslie

|editor-last1=Smith

|editor-first1=Joseph H.

|date=1980

|chapter=Lies against Solitude: Symbolic, Imaginary, and Real

|title=The Literary Freud: Mechanisms of Defense and the Poetic Will

|series=Psychiatry and the Humanities

|volume=4

|publisher=Yale University Press

|pages=40

|isbn=0-300-02405-3

|quote= Like an analysand, a poetic speaker may belie the reality of his solitude by invoking an Original Presence (God or idealized parent) or some person or image, like the sea, that represents a fully idealized Presence.}}{{cite book

|last=Jung

|first=Carl

|editor-last1=Campbell

|editor-first1=Joseph

|date=1971

|chapter=Individual Dream Symbolism in Relation to Alchemy

|title=The Portable Jung

|publisher=Penguin Books

|page=330

|isbn=978-0-14-015070-4

|quote=The sea is the symbol of the collective unconscious, because unfathomed depths lie concealed beneath its reflecting surface.}}{{cite book

|last=Thacker

|first=Eugene

|date=2010

|title=In the Dust of this Planet

|volume=[Horror of Philosophy Vol. 1]

|publisher=Zero Books

|page=31

|isbn=978-1-84694-676-9

|quote=If the anthropological demon (the human relating to itself) functioned via metaphor, and if the mythological demon (the human relating to the non-human) functioned via allegory, then perhaps there is a third demon[...]'meontological' (having to do with non-being rather than being).}}{{cite journal

| last1 = Tynan

| first1 = Aidan

| date = 2016

| title = Desert Earth: Geophilosophy and the Anthropocene

| url = https://www.jstor.org/stable/45331751

| journal = Deleuze Studies

| volume = 10

| issue = 4

| pages = 479–495

| doi = 10.3366/dls.2016.0240

| jstor = 45331751

| access-date =2022-02-10

| quote = [T]he desert is used to evoke the sense of a 'world without others'. [...] but in its [the desert's] hostility to organic life it also suggests the radical discontinuity of a world left bereft by a presence that has withdrawn to the heavens [...] For Nietzsche, a 'basic fact of the human will' is its ' horror vacui ', its fear of nothingness or emptiness (Nietzsche 1997: 8). [...] The ascetic ideal—the attachment to a 'spiritual' domain of values rather than to the physical here and now—emerges as a solution to this horror.}}{{cite book

|last=Peak

|first=David

|year=2014

|title=The Spectacle of the Void

|location=U.S.A.

|publisher=Schism Press

|pages=43

|isbn=978-1503007161

|quote=As Nietzsche so famously wrote in Beyond Good and Evil, 'When you gaze long into an abyss the abyss also gazes into you.' This is the horror within, the finding of oneself, the eternal return of the self and the inescapable prison of consciousness, in the searching of what lies beyond the veil.}}}} Premodern philosophers also thought up a formless chora, a pre-universal "chaos", and the experience of horror vacui;{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=1 Lacan: The name-of-the-father and the phallus

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.7

|publisher=Edinburgh University Press

|pages=16–79

|doi=10.3366/j.ctt1r2cj3.7

|doi-broken-date=1 November 2024

|jstor=10.3366/j.ctt1r2cj3.10

|isbn=

|quote=The subject inhabits the 'holes in discourse' (E: 253)[.]}} these conceptions of an unguided ego confronting the void informed psychoanalysis.{{cite book

|last1=Lacan

|first1=Jacques

|translator-last=Fink

|translator-first=Bruce

|date=2006

|chapter=The Instance of the Letter in the Unconscious

|title=Écrits

|language=English

|publisher=W. W. Norton & Company

|page=434

|isbn=978-0-393-32925-4

|quote=It was the abyss, open to the thought that a thought might make itself heard in the abyss, that gave rise to resistance to psychoanalysis from the outset—not the emphasis on man's sexuality, as is commonly said.}} It prefigured Lacan's outline of how the subject-as-metaphor, later the analysand, encounters the Real and how this experience is slated in analysis to give rise to pathologies, particularly anxieties and traumas. In psychoanalysis, the subject appears either as transference, repression or as the barrier separating the signifier over the signified. Subjective experience is a paradoxical extension inseparable from the experience of place, landscape, and body, which can be conveyed as utopia, dystopia, or pantheon.{{refn|{{cite book

|last=Ricoeur

|first=Paul

|translator-last=Savage

|translator-first=Denis

|date=1970

|chapter=Book III: Dialectic: A Philosophical Interpretation of Freud: 1. Epistemology: Between Psychology and Phenomenology: Psychoanalysis is not Phenomenology

|title=Terry Lectures: Freud & Philosophy: An Essay on Interpretation

|language=English

|publisher=Yale University Press

|pages=402

|isbn=978-0-300-02189-9

|quote=[Leplanche and Leclaire] use the bar to express the double nature of repression: it is a barrier that separates the systems, and a relating that ties together the relations of signifier to signified[...]Metaphor is nothing other than repression, and vice versa[.]}}{{cite book

|last1=Morris

|first1=Humphrey

|editor-last1=Smith

|editor-first1=Joseph H.

|date=1980

|chapter=The Need to Connect: Representations of Freud's Psychical Apparatus

|title=The Literary Freud: Mechanisms of Defense and the Poetic Will

|series=Psychiatry and the Humanities

|volume=4

|publisher=Yale University Press

|page=312

|isbn=0-300-02405-3

|quote=Übertragen and metapherein are synonyms, both meaning to transfer, to carry over or beyond, and I. A. Richards pointed out a long time ago in The Philosophy of Rhetoric that what psychoanalysts call transference is another name for metaphor.}}{{cite journal

| last1 = Fouad

| first1 = Jehan Farouk

| last2 = Alwakeel

| first2 = Saeed

| date = 2013

| title = Representations of the Desert in Silko's 'Ceremony' and Al-Koni's 'The Bleeding of the Stone'

| url = https://www.jstor.org/stable/24487181

| journal = Alif: Journal of Comparative Poetics

| volume = 33

| issue = The Desert: Human Geography and Symbolic Economy

| pages = 36–62

| jstor = 24487181

| access-date = 2022-02-09

| quote = The connection between 'place' and 'metaphor' is evident. Paul Ricœur remarks that 'as figure, metaphor constitutes a displacement and an extension of the meaning of words; its explanation is grounded in the theory of substitution ' (The Rule of Metaphor 3; italics added).}}{{cite journal

| last1 = Gandy

| first1 = Matthew

| date = 2017

| title = Urban atmospheres

| journal = Cultural Geographies

| volume = 24

| issue = 3

| pages = 353–374

| doi = 10.1177/1474474017712995

| jstor = 26168827

| pmid = 29278257

| pmc = 5732615

| bibcode = 2017CuGeo..24..353G

| quote = [A]ffect, language, and atmosphere can be recast as the social milieu that enables the emergence of more complex forms of shared 'metaphorical abstraction'.}}{{cite book

|last=Frye

|first=Northrop

|date=1973

|orig-year=1957

|title=Anatomy of Criticism: Four Essays

|publisher=Princeton University Press

|pages=123, 124, 125, 142, 143

|isbn=0-691-01298-9

|quote=[M]etaphor turns its back on ordinary descriptive meaning, and presents a structure which literally is ironic and paradoxical. [...] In the anagogic aspect of meaning, the radical form of metaphor, 'A is B[.]' [...] Interpretation proceeds by metaphor as well as creation[.] ... As for human society, the metaphor that we are all members of one body has organized most political theory from Plato to our own day. [...] Plato's Republic[...][wherein] reason, will, and desire of the individual appear as the philosopher-king, guards, and artisans of the state, is also founded on this metaphor, which in fact we still use whenever we speak of a group or aggregate of human beings as a 'body.'}}{{cite book

|last=Hillman

|first=James

|date=1977

|title=Re-Visioning Psychology

|publisher=Harper

|pages=169–170

|isbn=978-0-06-090563-7

|quote=In archetypal psychology Gods are imagined. They are approached through psychological methods of personifying, pathologizing, and psychologizing. They are formulated ambiguously, as metaphors for modes of experience and as numinous borderline persons. They are cosmic perspectives in which the soul participates. They are lords of its realms of being, the patterns for its mimesis.}}{{cite book

|last1=Deleuze

|first1=Gilles

|last2=Guattari

|first2=Félix

|translator-last1=Hurley

|translator-first1=Robert

|translator-last2=Seem

|translator-first2=Mark

|translator-last3=Lane R.

|translator-first3=Helen

|date=2009

|orig-date=1965

|chapter=The Urstaat

|title=Anti-Oedipus: Capitalism and Schizophrenia

|publisher=Penguin Books

|page=222

|isbn=978-0-14-310582-4

|quote=[A] becoming of the State: its internalization in a field of increasingly decoded social forces forming a physical system; its spiritualization in a superterrestrial field that increasingly overcodes, forming a metaphysical system.}}{{cite book

|last1= Smith

|first1= Joseph H.

|editor-last1=Smith

|editor-first1=Joseph H.

|editor-last2=Morris

|editor-first2=Humphrey

|date=1992

|chapter=Mourning, Art, and Human Historicity

|title=Telling Facts: History and Narration in Psychoanalysis

|series=Psychiatry and the Humanities

|volume=13

|publisher=The Johns Hopkins University Press

|page=137

|isbn=0-8018-4305-7

|quote=Metaphor, in which one thing can substitute for another, is usually thought to occur only after the differentiation of image and object; of memory, percept, and anticipation; of the 'I' and the other.}}}}

Philosophers reveal the Real engulfing the ego in a comparatively unfamiliar and defamiliarizing space, and the subject's dystonic feelings of confrontation. The geographical self as described in human geography, or alternatively the "makanthropos" as described by Schopenhauer, feels Cartesian anxiety, a confusion of certainty in reason, from the experience of this formless void.{{refn|{{cite journal

| last1 = Hooper

| first1 = Barbara

| date = 2001

| title = Desiring Presence, Romancing the Real

| url = https://www.jstor.org/stable/3651232

| journal = Annals of the Association of American Geographers

| volume = 91

| issue = 4

| pages = 703–715

| doi = 10.1111/0004-5608.00269

| jstor = 3651232

| s2cid = 140190665

| access-date = 2022-02-09

| quote = Cartesian and cartographic anxiety would be, in [Edward] Casey's terms, the place-panic[.] [...] Chaos, with its material confusion and gaping character, also gives rise to 'place-panic' [the 'depression or terror...of an empty space'] ([Edward] Casey 1997 [6,] 10). Place is a presence that prevents the anxiety produced by absence, or horror vacui. [...] When the Demiurge confronts chora in this formless state, he 'is threatened' (Casey 1997, 37) [...] Chora is the thing on which things come to appearance.}}{{cite journal

| last1 = Casey

| first1 = Edward S.

| date = 2001

| title = Between Geography and Philosophy: What Does It Mean to Be in the Place-World?

| url = https://www.jstor.org/stable/3651229

| journal = Annals of the Association of American Geographers

| volume = 91

| issue = 4

| pages = 683–693

| doi = 10.1111/0004-5608.00266

| jstor = 3651229

| s2cid = 56055085

| access-date = 2022-02-09

| quote =[L]landscape and the body are effective epicenters of the geographical self. The one widens out our vista of the place-world—all the way to the horizon—while the other literally incorporates this same world and acts upon it.}}{{cite book

|last=Dreyfus

|first=Hubert L.

|author-link=

|date=1991

|title=Being-in-the-World: A Commentary on Heidegger's Being and Time, Division I

|publisher=The MIT Press

|page=179

|isbn=978-0-262-54056-8

|quote=But unlike ordinary equipmental breakdown, anxiety is a total disturbance. [...] it reveals the whole world as if from outside. It reveals the groundlessness of the world and of Dasein's being-in-the-world. 'That in the face of which one has anxiety is being-in-the-world as such' (230) [186].}}{{cite book

|last=Rank

|first=Otto

|translator-last1=Atkinson

|translator-first1=Charles Francis

|date=1932

|title=Art and Artist: Creative Urge and Personality Development

|publisher=W. W. Norton & Company

|pages= 208, 209

|isbn=978-0-393-30574-6

|quote=Another Vedic tradition, preserved in the late hymn of the Rigveda, tells how the gods made the world from the dismembered body of the primitive giant Purushu [...] represents a cosmic extension of man into the universe: the foot which touches the earth is extended to be the earth itself, the head which stretches heavenward is raised and magnified to be the heaven itself—in a term of Schopenhauer's (which incidentally contains his whole teaching), we are dealing with a 'makanthropos.'}}}}

{{Blockquote

|text= Consider Heidegger's example of the shoemaker's workshop as a totality of equipment—hammers, needles, and the like. The in-order-to "is constitutive for the equipment" [...] The toward-which of the equipment is the "work to be produced", (p. 99), in this case, shoes [and, ipso facto, shoe heels ].{{cite book

|last=Stolorow

|first=Robert D.

|date=2011

|title=World, Affectivity, Trauma: Heidegger and post-Cartesian Psychoanalysis

|series=Psychoanalytic Inquiry Book Series

|volume=35

|publisher=Routledge

|page=17

|isbn=978-0-203-81581-6}}

|author=Robert D. Stolorow}}

{{Main|Resistance (psychoanalysis)|Self-deception|Name of the Father}}

{{Broader|Death drive|Cognitive dissonance|Leap of faith|Liminality}}

{{See also|Transtheoretical model|Positive disintegration|Reverse psychology|Negative capability}}

{{Distinguish|Trust (social science)}}

An impasse is the resistance between the real and the imaginary that affects the therapeutic alliance, wherein the client is at odds with the Transcendent Function of the therapist's mind as mediation to the Symbolic Order by way of the Signifier-as-God (i.e., discrepancy).{{refn|{{cite book

|translator-last1=Bains

|translator-first1=Paul

|translator-last2=Pefanis

|translator-first2=Julian

|last=Guattari

|first=Félix

|date=2006

|orig-date=1992

|title=Chaosmosis: an ethico-aesthetic paradigm

|publisher=Power Publications

|page=103

|isbn=978-0-909952-25-9

|quote=Dualisms in an impasse, like the oppositions between[...]the real and the imaginary, involve a recourse to transcendent, omnipotent and homogenetic instances: God, Being, Absolute Spirit, Energy, The Signifier[.]}}{{cite book

|last1=Brown

|first1=Rebecca

|last2=Stobart

|first2=Karen

|date=2018

|orig-year=2008

|title=Understanding Boundaries and Containment in Clinical Practice

|series=The Society of Analytical Psychology Monograph Series

|publisher=Routledge

|page=52

|isbn=978-1-85575-393-8

|quote=The Transcendent Function is a rather complex Jungian concept that describes the capacity of the mind to bridge conscious and unconscious thought. [...] Describing the Transcendent Function as a 'third hand' applies to the Oedipal concept of the 'threeness'[.]}}{{cite book

|last=Horney

|first=Karen

|date=1994

|orig-year=1968

|title=Self-Analysis

|publisher=W. W. Norton

|page=127

|isbn=0-393-31165-1

|quote='[R]esistance.' [...] His associations become shallow, unproductive, and evasive [...] He may reject every attempt to help with a rigid feeling of hopelessness and futility. Fundamentally, the reason for this impasse is that certain insights are not acceptable to the patient; they are too painful, too frightening, and they undermine illusions that he cherishes and is incapable of relinquishing. [...] all he knows, or thinks he knows, is that he is misunderstood or humiliated or that the work is futile.}}{{cite book

|last=Young

|first=Mark

|date=2020

|chapter=Confrontation

|title= Learning the Art of Helping: Building Blocks and Techniques

|publisher=Pearson

|page=168

|quote= A discrepancy is an inconsistency, mixed message, or conflict among a client’s thoughts, feelings, and behaviors.}}}} Analysis reveals the kernel at the core of the Real through resistance.{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=7 The Lacanian Real

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url= https://www.jstor.org/stable/j.ctt13x0dc2.14

|publisher= Fordham University Press

|pages= 213–236

|jstor=j.ctt13x0dc2.14

|isbn=9780823228744

|quote=[T]he most resistant resistance, the 'hard kernel' that puts a stop to analysis is also a seed, as disseminative as differance, as productive of new life.}} The finite ego resists the unconscious's infinite lattice of signifiers.{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=1 Lacan: The name-of-the-father and the phallus

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.7

|publisher=Edinburgh University Press

|pages=16–79

|jstor=10.3366/j.ctt1r2cj3.7

|isbn=9780748636037

|quote=The ego is that which resists the unconscious's acceding to consciousness. [...] The (unconscious) subject is pure speech, outside of all language.}}

{{Spirituality sidebar}}

{{Main|Gaze|Oceanic feeling|Other (philosophy)|The Void (philosophy)}}

{{Broader|Collective unconscious|Semiosphere|The Symbolic}}

{{See also|Transpersonal psychology|Śūnyatā|Hermetica|Kabbalah|Koan}}

{{Blockquote

|text=[A] God is something one encounters in the real, inaccessible. It is indicated by what doesn’t deceive—anxiety. [...] God is the supreme Being. I equals Being.{{cite journal

| last1 = Jacques

| first1 = Lacan

| last2 = Jeffrey

| first2 = Mehlman

| date = 1987

| title = Introduction to the Names-of-the-Father Seminar

| url = https://www.jstor.org/stable/778344

| journal = Television

| volume = 40

| issue =

| pages = 81–95

| doi = 10.2307/778344

| jstor = 778344

| access-date = 2022-11-18}}

|author=Lacan}}

Lacan gave the name passe to the analysand's dualistic experience of uncertainty, becoming eclipsed and challenged by a subjective confrontation, that gives way to a feeling of certainty with the Real, e.g. in the temptation of Christ or the desolation of saints; it is "the moment of crisis in a speaking cure in which all subjectivity, the last imaginary residue [of the ego], all self-love falls away" and is replaced by acceptance from the analyst.{{cite journal

| last1 = Schwall

| first1 = Hedwig

| title = Lacan or an Introduction to the Realms of Unknowing

| date = 1997

| url = https://www.jstor.org/stable/23926831

| journal = Literature and Theology

| volume = 11

| issue = 2

| pages = 125–144

| doi = 10.1093/litthe/11.2.125

| jstor = 23926831

| access-date = 2022-05-15

| quote = Especially in this lonely prayer, Jesus prefigures the situation of the mystic who must go through the night of the senses, through a period in which God [Yahweh] seems to avert his face. Lacan sees something similar in the moment of the ' passe ', the moment of crisis in a speaking cure in which all subjectivity, the last imaginary residue, all self-love falls away. There, the defences of the 'I' (both in its [barred subject symbol]- and [petit objet] a-aspect, i.e. as a speaking subject and one who seeks the image of his self at a moment of crisis) are overruled and the [Big Other] A takes over; this is an experience which approximates the 'real I', the hallucinatory[.]}}{{cite book

|last=Horney

|first=Karen

|date=1994

|orig-year=1968

|title=Self-Analysis

|publisher=W. W. Norton

|page=133

|isbn=0-393-31165-1

|quote=To him [patient] an undermining of his inflated notions means a destruction of his faith in himself. He realizes that he is not as saintly, as loving, as powerful, as independent as he had believed, and he cannot accept himself bereft of glory. At that point he needs someone who does not lose faith in him, even though his own faith is gone.}}{{cite book

|last=Tillet

|first=Susana

|editor-last1=Glowinski

|editor-first1=Huguette

|editor-last2=Marks

|editor-first2=Zita M.

|editor-last3=Murphy

|editor-first3=Sara

|date=2001

|chapter=Pass (Passe)

|title=A Compendium of Lacanian Terms

|publisher=Free Association Books

|page=132

|isbn=1-85343-538-4

|quote=In the passage from analysand to psychoanalyst, the analyst consents to become semblant of object a, cause of desire. [...] 'there might have been an analysis but there is no analyst.'}}{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=1 Lacan: The name-of-the-father and the phallus

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.7

|publisher=Edinburgh University Press

|pages=16–79

|jstor=10.3366/j.ctt1r2cj3.7

|isbn=9780748636037

|quote='One trains analysts so that there are subjects in whom the ego is absent. That is the ideal of analysis, which, of course, remains virtual. There is never a subject without an ego, a fully realised subject, but that in fact is what one must aim to obtain from the subject in analysis' (SII: 246, my italics).}}

{{Blockquote

|text=There is a 'barrier' of repression between Signifiers (the unconscious mind: 'discourse of the Other') and the signified […] a 'chain' of signifiers is analogous to the 'rings of a necklace that is a ring in another necklace made of rings' […] 'The signifier is that which [paternal metaphor] represents a subject for another signifier'.{{cite book

|editor-last1=Smith

|editor-first1=Joseph H.

|editor-last2=Kerrigan

|editor-first2=William

|date=1983

|title=Interpreting Lacan

|series=Psychiatry and the Humanities

|language=English

|volume=6

|publisher=Yale University Press

|pages=54, 168, 173, 199, 202, 219

|isbn=978-0-300-13581-7}}{{cite book

|last=Bailly

|first=Lionel

|date=2020

|chapter=Real, Symbolic, Imaginary

|title=Lacan: A Beginner's Guide

|series=Oneworld Beginner’s Guides

|publisher=Oneworld

|page=48

|isbn=978-1-85168-637-7

|quote=For Lacan, there are no signifieds in the unconscious, only signifiers.}}{{cite book

|last=Boothby

|first=Richard

|date=2001

|title=Freud as Philosopher: metapsychology after Lacan

|publisher=Routledge

|pages=13, 14

|isbn=0-415-92590-8

|quote=The Lacanian subject is 'strung along' by the unfolding of the chain of signifiers; its very being is conditioned by the organization of a linguistic code. ... For Lacan, the unconscious is 'the discourse of the Other.' Human desire is 'the desire of the Other.'}}{{cite book

|last=Dor

|first=Joël

|editor-last1=Gurewich

|editor-first1=Judith

|date=1999

|title=The Clinical Lacan

|publisher=Other Press

|page=19

|isbn=978-1-892746-05-4

|quote=Editor's Note}}

|author=Lacan, paraphrased}}

Michael Eigen states that a paradox of faith comes from subject-attacking-object (such as in Jung's Answer to Job).{{cite book

|last=Schwartz-Salant

|first=Nathan

|date=2018

|orig-year=1989

|title=The Borderline Personality: Vision and Healing

|publisher=Chiron Publications

|page=26

|isbn=978-1-63051-515-7

|quote=In his study of faith in the works of Winnicott, Bion, and Lacan, Michael Eigen writes that 'It is [the] intersection of profound vulnerability and saving indestructability that brings the paradox of faith to a new level' (1981, p. 416) [...] The 'object' survives the attacks of the 'subject' just as Job survives Yahweh’s attacks.}} The Real, as analogized as an aporia in experience or an encompassing black hole of reality, relates to the Jungian archetype of the Death Mother, the shadow of the Mother archetype, articulated in Neumann's The Great Mother.{{cite book

|last=Kacirek

|first=Susanne

|editor-last1=Swartz-Salant

|editor-first1=Nathan

|editor-last2=Stein

|editor-first2=Murray

|date=1988

|chapter=Subject-Object Differentiation in the Analysis of Borderline Cases: The Great Mother, the Self, and Others

|title=The Borderline Personality in Analysis

|publisher=Chiron Publications

|series=The Chiron Clinical Series

|pages=87, 88

|isbn=0-933029-13-6

|quote=This grandiose Self-Great Mother construction has nothing spontaneous about it, and the only alternative to its stony embrace is the black hole: Nothingness. The Self is indeed the prisoner of the Death Mother. [...] That emptiness was filled by the negative pole of the combined Self-Great Mother archetype, i.e., the black unconsciousness of a Death Mother.}}

{{Blockquote

|text=The agony of breaking through personal limitations is the agony of spiritual growth. Art, literature, myth and cult, philosophy, and ascetic disciplines are instruments to help the individual past his limiting horizons into spheres of ever-expanding realization. [...] Finally, the mind breaks the bounding sphere of the cosmos to a realization of transcending all experience of form—all symbolizations, all divinities: a realization of the ineluctable void.{{cite book

|last=Campbell

|first=Joseph

|orig-year=1949

|date=2008

|chapter=Initiation: The Ultimate Boon

|title=The Hero with a Thousand Faces

|publisher=New World Library

|page=163

|isbn=978-1-57731-593-3}}

|author=Joseph Campbell}}

The becoming produced under therapy sessions can lead to an ineffable and oceanic experience of the Thing (White interpreting Bion, Eigen, Ogden);{{cite journal

| last1 = WHITE

| first1 = ROBERT S.

| date = 2011

| title = Bion and Mysticism: The Western Tradition

| url = https://www.jstor.org/stable/26305190

| journal = American Imago

| volume = 68

| issue = 2

| pages = 213–240

| doi = 10.1353/aim.2011.0027

| jstor = 26305190

| s2cid = 170557065

| access-date = 2022-08-23

| quote = 'I [Bion] shall use the sign O to denote that which is the ultimate reality represented by terms such as absolute truth, the godhead, the infinite, the thing-in-itself. [...] it can 'become,'[.' ...] For Bion, there is an original oneness that is split by the catastrophic divisions of birth and subsequent traumas[. ...] Fantasies of oneness can be found in the need for fusion or what Freud (1930) termed the 'oceanic feeling.' [...] Michael Eigen (1981) sees O as the emotional truth of a session. O, for both commentators [Ogden and Eigen], has luminosity; it expresses wonder and ineffability, a truth that cannot be reduced to facts.}} the analyst in the Bion school seeks to be an empty container, or empty subject of the void, of the client's projections.{{cite journal

| last1 = WHITE

| first1 = ROBERT S.

| date = 2011

| title = Bion and Mysticism: The Western Tradition

| url = https://www.jstor.org/stable/26305190

| journal = American Imago

| volume = 68

| issue = 2

| pages = 213–240

| doi = 10.1353/aim.2011.0027

| jstor = 26305190

| s2cid = 170557065

| access-date = 2022-08-23

| quote =The [Bionian] analyst ['refraining' from reactionary memory or desire] allows himself to become a pure container, into which flow the patient's projections and [Beta]-elements [or inner-object projections]. [... allowing for] the emergence of the unknown and formless void[.] }}

{{Main|Speculative realism|Immanence}}

{{See also|Object-oriented ontology|Ethics (Spinoza book)}}

{{Broader|Pantheism|Panentheism}}

Lerner states that Spinoza's God may be interpreted as the real, with the attribute of Thought as the symbolic.{{cite book

| last = Lerner

| first = Pablo

| date = 2024

| orig-year=2023

| title = Speculating on the Edge of Psychoanalysis: Rings and Voids

| series= The Lines of the Symbolic in Psychoanalysis Series

| publisher =

| isbn = 978-1-03-224477-8

| doi = 10.4324/9781003278740

| quote = We may interpret Spinoza's God as the real, and the finite sum of the causally interconnected finite modes conceived under the attribute of thought as the symbolic.}} François Laruelle posits the Real as an immanent One.{{cite book

|last=Shaviro

|first=Steven

|date=2014

|chapter=Noncorrelational Thought

|title=The Universe of Things: on Speculative Realism

|publisher=University of Minnesota Press

|page=130

|isbn=978-0-8166-8926-2

|quote=[Laruelle] insists on a ' non-intuitive phenomenality,' which manifests the ' radical immanence or immanence (to) itself ' of the Real, or of what he calls 'the One' (Laruelle 1999, 141).}}

{{Blockquote

|text=The experience of the Void is the unbeliever's mystic temptation, his possibility for prayer, his moment of plenitude. At our limits, a God appears, or something that serves his turn.{{cite book

|last=Cioran

|first=E. M.

|translator-last1=Howard

|translator-first1=Richard

|date=1956

|chapter=Some Blind Alleys: A Letter

|title=The Temptation To Exist

|publisher=Arcade Publishing

|pages=121

|isbn=978-1-61145-738-4}}

|author=Emil Cioran}}

{{Postmodernism}}

{{Frankfurt School}}

{{Main|Foreclosure (psychoanalysis)|Theory of mind}}

{{Broader|Hyperreality|Reification (Marxism)|Comfort object|Paranoid-schizoid and depressive positions}}

{{See also|Cybernetics|Hermeneutics of suspicion|Variable (mathematics)|Postmodernism}}

{{Distinguish|Skepticism}}

{{Blockquote

|text=What has been [, under primary repression,] foreclosed [via the un-barred subject's repudiation of the Name-of-the-Father and phallus] from the Symbolic[,] reappears in the Real.{{refn|{{cite book

|last1=Chase

|first1=Cynthia

|editor-last1=Smith

|editor-first1=Joseph H.

|editor-last2=Morris

|editor-first2=Humphrey

|date=1992

|chapter=Translating the Transference: Psychoanalysis and the Construction of History

|title=Telling Facts: History and Narration in Psychoanalysis

|series=Psychiatry and the Humanities

|volume=13

|publisher=The Johns Hopkins University Press

|page=107

|isbn=0-8018-4305-7

|quote=The category of the Real radically reorients the notion of 'reality' in Freud’s text. Whereas Freudian 'reality' is constituted by 'symbolizing what ought to be symbolized (castration),' in Laplanche and Pontalis’s revealing paraphrase (1973, 168), the Real is what can enter psychical experience only through hallucination. 'What has been foreclosed from the Symbolic reappears in the Real' (Lacan 1966, 388). Disavowal would then be a mode of access to as well as a mode of defense against 'history,' now construed as that which eludes symbolization.}}{{cite book

|last=Hecq

|first=Dominique

|editor-last1=Glowinski

|editor-first1=Huguette

|editor-last2=Marks

|editor-first2=Zita M.

|editor-last3=Murphy

|editor-first3=Sara

|date=2001

|chapter=Foreclosure

|title=A Compendium of Lacanian Terms

|publisher=Free Association Books

|pages=72, 74

|isbn=1-85343-538-4

|quote=[P]sychosis produces two holes where in the Other in the place places where the Name-of-the-Father and the phallus should be[.] [...] Lacan borrowed the term 'foreclosure' [...] to convey the exclusion of a signifier in psychosis [...and the term] roughly corresponds to the German Verwefung (repudiation) used by Freud [...and can be] defined as a process of exclusion of the primary signifier, marked by the foreclosure of the Name-of-the-Father. Here is the origin of the Lacanian formula for psychosis as a hole, a lack at the level of the signifier.}}{{cite book

|last=Fink

|first=Bruce

|author-link=Bruce Fink (psychoanalyst)

|date=1995

|title=The Lacanian Subject: Between Language and Jouissance

|publisher=Princeton University Press

|page=45

|isbn=978-0-691-01589-7

|quote=Lacan states that in psychosis this split [barring/dividing] cannot be assumed to have occurred at all[.]}}{{cite book

|last=Grigg

|first=Russell

|date=2008

|title=Lacan, Language, and Philosophy

|publisher=State University of New York Press

|page=10

|isbn=978-0-7914-7345-0}}{{cite book

|last=Marriott

|first=David S.

|date=2021

|title=Lacan Noir: Lacan and Afro-pessimism

|publisher=Palgrave Macmillan

|series=The Palgrave Lacan Series

|page=109

|doi=10.1007/978-3-030-74978-1

|isbn=978-3-030-74977-4

|s2cid=242148951}}{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=1 Lacan: The name-of-the-father and the phallus

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.7

|publisher=Edinburgh University Press

|pages=16–79

|jstor=10.3366/j.ctt1r2cj3.7

|isbn=9780748636037

|quote=[I]t is primal repression. Lacan names this repression with the Freudian word, Verwerfung, which he translates as ' forclusion ', foreclosure.}}}}

|author=Jacques Lacan

}}

{{Blockquote

|text= In my reading, a convergence occurs between Heidegger's term 'refusal' (Verweigerung) and the Freudian 'foreclosure' (Verwerfung).{{cite book

|last=Crockett

|first=Clayton

|author-link=

|date=2007

|chapter=4 Foreclosing God: Heidegger, Lacan, and Kristeva

|title= Interstices of the Sublime: Theology and Psychoanalytic Theory

|url=https://www.jstor.org/stable/j.ctt13x03fr.8

|publisher= Fordham University Press

|pages=68–80

|jstor=j.ctt13x03fr.8|isbn=9780823227211

}}

|author=Clayton Crockett}}

With Muller, psychosis has no word-thing symbolic mediation: figurative communications function as reified Real objects (e.g., projective identification and bizarre objects).{{refn|{{cite book

|last1=Muller

|first1=John P.

|editor-last1=Smith

|editor-first1=Joseph H.

|editor-last2=Kerrigan

|editor-first2=William

|date=1983

|chapter=Language, Psychosis, and the Subject in Lacan

|title=Interpreting Lacan

|series=Psychiatry and the Humanities

|language=English

|volume=6

|publisher=Yale University Press

|page=29

|isbn=978-0-300-13581-7

|quote= In the psychotic state, there is no distance or perspective on experience, there is [...] no true signifier-signified relationship. The symptom no longer signifies but is lived, a metaphor lived as real. Words do not mediate, do not refer to what is absent, but function in the real as objects (akin to Freud's analysis of schizophrenia as cathexis of the Wortvorstellung in place of the Sachvorstellung [1915, pp. 197-204]).}}{{cite book

|last1=Phillips

|first1=James

|editor-last1=Muller

|editor-first1=John

|editor-last2=Brent

|editor-first2=Joseph

|date=2000

|chapter=Peircean Reflections on Psychotic Discourse

|title=Peirce, Semiotics, and Psychoanalysis

|series=Psychiatry and the Humanities

|volume=15

|publisher=The Johns Hopkins University Press

|pages=20, 21

|isbn=0-8018-6288-4

|quote=Muller has explained the breakdown of normal language use in schizophrenia as a failure to use language in its mediating role between the subject and the unarticulated, unsymbolized world—what Lacan terms the Real. [...] indifferent things becomes an inexhaustible reservoir of gesture and meaning.}}{{cite book

|last=Schwartz-Salant

|first=Nathan

|date=2018

|orig-year=1989

|title=The Borderline Personality: Vision and Healing

|publisher=Chiron Publications

|page=99

|isbn=978-1-63051-515-7

|quote=In extreme instances, a relationship [to the Kleinian object can be] dominated by projective identification [and] can trigger psychotic episodes.}}}} Marriott states that foreclosure is directly connected to ressentiment.{{cite book

|last=Marriott

|first=David S.

|date=2021

|title=Lacan Noir: Lacan and Afro-pessimism

|publisher=Palgrave Macmillan

|series=The Palgrave Lacan Series

|page=98

|doi=10.1007/978-3-030-74978-1

|isbn=978-3-030-74977-4

|s2cid=242148951

|quote=Lacan knew, with genius, how psychosis reversed meaning, was ensnared in ressentiment, and in ways opposed to morality, to reason. Here the signifier is immersed in a mystical body in which it takes its root, an interiority that is foreclosed.}} Brenner cites Laurent, claiming autistic foreclosure leads to Real castration through manifesting a synthetic mOther (The Death of the Author or barring the subject), as opposed to Symbolic castration within an organic nomos;{{refn|{{cite book

|last1=Brenner

|first1=Leon S.

|editor-last1=Neill

|editor-first1=Calum

|editor-last2=Hook

|editor-first2=Derek

|date=2020

|title=The Autistic Subject: On the Threshold of Language

|series=The Palgrave Lacan Series

|publisher=Palgrave Macmillan

|pages=175, 251, 252

|doi=10.1007/978-3-030-50715-2

|isbn=978-3-030-50714-5

|s2cid=226498174

|quote=In the case of the foreclosure of the rim, this negativity would entail the presence of the void in the real. Facing this dimension of lack brings autistic subjects to experience unbearable anxiety that they associate with a 'pure presence of death' (Laurent, 2012a, pp. 67-69, 84). [...] In order to surmount this terrible anxiety or troumatisme, while having no access to symbolic castration, the autistic subject is disposed to achieve a 'castration in the real' (Laurent, 2012a, p. 67). [...] [T]he open synthetic Other [...] Some autistic individuals use these [synthetic, as opposed to 'organic'] intellectual models[...]to understand human behavior; others go as far as making their expertise into a profession[.]}}{{cite book

|last=Rodriguez

|first=Leonardo

|editor-last1=Glowinski

|editor-first1=Huguette

|editor-last2=Marks

|editor-first2=Zita M.

|editor-last3=Murphy

|editor-first3=Sara

|date=2001

|chapter=Autism and Childhood Psychosis

|title=A Compendium of Lacanian Terms

|publisher=Free Association Books

|page=27

|isbn=1-85343-538-4

|quote=By attempting to create a lack, the autistic subject attempts to create desire in the Other [...] the Leforts argue, the Other is reduced to an absence [...] (Lefort and Lefort, 1992, 1994).}}{{cite book

|last=Fink

|first=Bruce

|author-link=Bruce Fink (psychoanalyst)

|date=1997

|title=A Clinical Introduction to Lacanian Psychoanalysis: Theory and Technique

|publisher=Harvard University Press

|pages=33, 165

|isbn=0-674-13536-9

|quote=What are symbolic relations? [...] [T]he Law [...or social] ideals [...] Symbolic relations include all the conflicts associated with what is commonly referred to in psychoanalysis as 'castration anxiety.' [...] [W]e see an[...]absence of the law in psychosis, and a definitive instatement of the law in neurosis (overcome only in fantasy), [and] in perversion the subject struggles to bring the law into being—in a word, to make the Other exist.}}{{cite journal

| last1 = Johnson

| first1 = Barbara

| date = 1977

| title = The Frame of Reference: Poe, Lacan, Derrida

| url = https://www.jstor.org/stable/2930445

| journal = Yale French Studies

| volume =

| issue = 55/56

| pages = 457–505

| doi = 10.2307/2930445

| jstor = 2930445

| access-date = 2022-08-22

| quote = The elimination of the narrator [ not Dupin nor Poe ] is a blatant and highly revealing result of the way 'psychoanalysis' does violence to literature in order to find its own schemes.}}}} this existential crisis could theoretically lead to the emergence of a schizoid personality style (dissociation, isolation, and intellectualization); q.v., enantiodromia.{{cite book

|last=McWilliams

|first=Nancy

|date=2020

|orig-date=2011

|chapter=Schizoid Personalities

|title=Psychoanalytic Diagnosis: Understanding Personality Structure in the Clinical Diagnosis

|edition=second

|publisher=The Guilford Press

|page=197

|isbn=978-1-4625-4369-4

|quote=I am often asked whether I see schizoid people as on the autistic spectrum, and I am not sure how to answer. [...] Perhaps schizoid psychology, especially in its high-functioning versions, can be reasonably viewed as at the healthy end of the autism spectrum.}}{{cite book

|last=Laing

|first=R. D.

|orig-year=1959

|date=1969

|chapter=The embodied and unembodied self

|title=The Divided Self: An Existential Study in Sanity and Madness

|publisher=Penguin Books

|pages=69, 73–74

|isbn=978-0-14-013537-4

|quote=The unembodied self becomes hyper-conscious. [...] The self in such a schizoid organization is usually more or less unembodied. It is experienced as a mental entity. It enters the condition called by Kierkegaard 'shutupness'.}}{{cite journal

| last1 = Staude

| first1 = John Raphael

| date = 1976

| title = From Depth Psychology to Depth Sociology: Freud, Jung, and Lévi-Strauss

| url = https://www.jstor.org/stable/656968

| journal = Theory and Society

| volume = 3

| issue = 3

| pages = 303–338

| doi = 10.1007/BF00159490

| jstor = 656968

| s2cid = 144353437

| access-date = 2022-06-28

| quote =The notion of enantiodromia (or reversal of [the] direction of psychic energy) following the mid-life crisis, became the foundation stone of Jung's later theory of the development of the personality.}} Under autistic foreclosure, the autistic subject is un-barred, wherein the signifier feels Real (q.v., synesthesia).{{cite book

|last=Rodriguez

|first=Leonardo

|editor-last1=Glowinski

|editor-first1=Huguette

|editor-last2=Marks

|editor-first2=Zita M.

|editor-last3=Murphy

|editor-first3=Sara

|date=2001

|chapter=Autism and Childhood Psychosis

|title=A Compendium of Lacanian Terms

|publisher=Free Association Books

|pages=26, 29–30

|isbn=1-85343-538-4

|quote=Autism shows an extreme position of the fusion of the subject in the holophrase S1[:master signifier]S2[:Other] [...] [T]he signifier itself acquires the weight of the real.}}

{{Blockquote

|text=In this joiner, Lacan tells us, "the subject can achieve nothing but some form of psychosis or perversion," where this psychosis is marked precisely by a fullness, in the presences of the Real, that eliminates the dimension of desire and all subjective aspirations (301).

|author=Sheldon George}}

{{Blockquote

|text=One crucial way in which Derrida describes the real is as an 'event' (évenément, an eventuating or occurrence). The absolute outside of the text [or, the real other] was named by Derrida from the very start as 'the unnameable' (OG: 14). [...] [O]ne can see that any understanding of the real as presence and as a transcendental signified will import a determination from something that has resulted from the real into the real itself.

|author=Michael Lewis}}

Leeb conjectures that Theodor W. Adorno's concept of the non-identical and Lacan's Real fall under immanent critique.{{cite journal

| last1 = Leeb

| first1 = Claudia

| date = 2008

| title = Toward a Theoretical Outline of the Subject: The Centrality of Adorno and Lacan for Feminist Political Theorizing

| url = https://www.jstor.org/stable/20452637

| journal = Political Theory

| volume = 36

| issue = 3

| pages = 351–376

| doi = 10.1177/0090591708315142

| jstor = 20452637

| s2cid = 145201953

| access-date = 2022-12-25

| quote = There are only few attempts to read Adorno in conjunction with Lacan, and this is the first work that shows the affinities between the non-identical and the Real. [...] The Real and the non-identical are then consistent with Adorno's notion of immanent critique. In contrast to a 'transcendent critique' that critiques other theories from outside its own principles, immanent critique unfolds through internal contradictions, which it does not aim to erase. Adorno, Negative Dialectics, 5.}}

{{Emotion}}

{{Complex systems}}

{{Main|Floating signifier|Desiring-production}}

{{See also|Psychophysical parallelism|Psychical nomadism|Carnivalesque}}

{{Broader|Uncanny|Schizoanalysis|Line of flight}}

{{Blockquote

|text=[ Baruch Spinoza ] recognize[s] only three, or primary, affects: joy, sadness, and desire [and Deleuze interprets desire as the "reflection, derivation, and correlation" of the set of ideas that represent "all power" that "is inseparable from a capacity for being affected"].{{cite book

|last=Spinoza

|first=Benedict

|editor-last1=Curley

|editor-first1=Edwin

|date=1994

|title=A Spinoza Reader: the Ethcs and other works

|publisher=Princeton University Press

|page=189

|isbn=0-691-00067-0}}{{cite book

|last=Deleuze

|first=Gilles

|translator-last1=Hurley

|translator-first1=Robert

|date=1988

|orig-year=1970

|title=Spinoza: Practical Philosophy

|publisher=City Lights Books

|pages=59, 62, 97

|isbn=978-0-87286-218-0

|quote=Consciousness. [... includes] Reflection [...] Derivation [...and] Correlation[.] [...] Desire. Cf. Consciousness, Power [...] all power is inseparable from a capacity for being affected}}}}

In critical overviews of the work of Gilles Deleuze and Félix Guattari, the Real has been identified, particularly in readings of A Thousand Plateaus, as the plane of defamiliarized and deterritorialized empty signifiers that approach the uncanny valley, destroyed signs of an imploding gaze, and a-temporal semiotic black holes of faciality.{{refn|{{cite journal

| last1 = Gilbert-Rolfe

| first1 = Jeremy

| date = 1997

| title = Blankness as a Signifier

| url = https://www.jstor.org/stable/1344162

| journal = Critical Inquiry

| volume = 24

| issue = 1

| pages = 159–175

| doi = 10.1086/448870

| jstor = 1344162

| s2cid = 161209057

| access-date = 2022-01-22

| quote = The face signifies by refusing to signify. [...] [Deleuze's] Bergsonianism...predicated on the idea of the surface—the plane and the point—as opposed to the form—the shape and its interior. [...] The passage from Victorian horror vacui to the present is that passage, the passage from potentiality to instantaneity. If in the former blankness was not a sign, but rather the place for the sign, in the latter it has become signally characteristic of the surface of all the signs which exclude it with recognizability and narrative[...][l]ying outside of art it would have to be art's subject.}}{{cite book

|last1=Deleuze

|first1=Gilles

|last2=Guattari

|first2=Félix

|translator-last=Massumi

|translator-first=Brian

|date=1987

|chapter=Year Zero: Faciality

|title=A Thousand Plateaus

|series=Capitalism and Schizophrenia

|publisher=University of Minnesota Press

|pages=168, 171, 174

|isbn=978-1-85168-637-7

|quote=The face constructs the wall that the signifier needs in order to bounce off of [...] The [Sartre] gaze is but secondary in relation to the gazeless eyes, to the black hole of faciality. The [Lacanian] mirror is but secondary in relation to the white wall of faciality [...] there is a face-landscape aggregate proper to the novel.}}{{cite journal

| last1 = Morrione

| first1 = Deems D.

| date = 2006

| title = When Signifiers Collide: Doubling, Semiotic Black Holes, and the Destructive Remainder of the American Un/Real

| url = https://www.jstor.org/stable/4489250

| journal = Cultural Critique

| issue = 63

| pages = 157–173

| jstor = 4489250

| access-date = 2022-01-22

| quote = The semiotic black hole is[...]the destruction of the whole sign[...]that radically transforms the socius, possessing a gravitational pull that has the power to massively reshape and remotivate [...] the semiotic black hole[...][leaves] little or no trace of its influence. [...] a collision of a fatal event and a perfect object[.] [...] Temporality is constant motion; to mark a point in time is to freeze only that moment, to celebrate impression and deny expression.}}{{cite journal

| last1 = Dolar

| first1 = Mladen

| date = 1991

| title = "I Shall Be with You on Your Wedding-Night": Lacan and the Uncanny

| url = https://www.jstor.org/stable/778795

| journal = October

| volume = 58

| pages = 5–23

| doi = 10.2307/778795

| jstor = 778795

| access-date = 2022-02-10

| quote = The mechanism of uncanniness doesn’t leave you any space for uncertainty and hesitation. If there is a structural hesitation, or floating, attached to it, it comes from the impossibility of espousing the terrible certainty—it would ultimately entail psychosis, an annihilation of subjectivity. }}}} In both the construction and destruction of the "face", a system that "brings together a despotic wall of interconnected signifiers and passional black holes of subjective absorption", there is a split in subjectivity and a confrontation with the Real.{{cite book

|last=Bogue

|first=Ronald

|date=2003

|title=Deleuze on Music, Painting and the Arts

|publisher=Routledge

|pages=90

|isbn=978-0-415-96608-5}} The uncanny, the plane of empty signifiers, is found in relations between intersections of the interior-self and exterior-Other, a "return of the repressed" as an eternal return of the path of the objet petit a that disturbs familiarity and further deterritorializes the subject.{{cite journal

| last1 = Dolar

| first1 = Mladen

| date = 1991

| title = "I Shall Be with You on Your Wedding-Night": Lacan and the Uncanny

| url = https://www.jstor.org/stable/778795

| journal = October

| volume = 58

| pages = 5–23

| doi = 10.2307/778795

| jstor = 778795

| access-date = 2022-02-10

| quote = [T]he source of the uncanny is the reappearance of a part that was necessarily lost with the emergence of the subject—the intersection between the 'psychic' and the 'real,' the interior and the exterior, the 'word' and the 'object,' the symbol and the symbolized—the point where the real immediately coincides with the symbolic to be put into the service of the imaginary. [...] the uncanny is[...]the recuperation of the loss}}{{cite book

|last=Parker

|first=Ian

|date=2011

|chapter=A clinic in the real: Relations

|title=Lacanian Psychoanalysis: Revolutions in Subjectivity

|series=Advancing Theory in Therapy

|location=NY

|publisher=Routledge

|pages=190

|isbn=978-0-415-45543-5

|quote=As an empty signifier, 'relation'[...][is found] between analysand and analyst, between infant and caregiver, between self and other, between individual and collective, between body and mind, between material and spiritual, between personal and political, and between clinic and world.}}{{cite book

|last=Carroll

|first=Noël

|date=1990

|chapter=Why Horror: The Paradox of Horror: The Psychoanalysis of Horror

|title=The Philosophy of Horror or Paradoxes of the Heart

|location=New York, NY

|publisher=Routledge

|pages=175

|isbn=0-415-90145-6

|quote=To experience the uncanny, then, is to experience something that is known, but something the knowledge of which has been hidden or repressed. Freud takes this to be a necessary, though not a sufficient condition, of the experience of the uncanny: '...the uncanny is nothing else than a hidden, familiar thing that has undergone repression and then emerged from it, and that everything that is uncanny fulfills this condition.'}}

Guattari, who throughout the development of his philosophy was critical of Lacan, wrote in the 1979 essay "Logos or Abstract Machines?" that:

{{Blockquote

|text=[T]here is no meta-language here. The collective assemblage of enunciation speaks "on the same level" as states of affairs, states of facts, and subjective states. There is not, on the one hand, a subject that speaks in the "void" and, on the other hand, an object that would be spoken in the "plenum." The void and the plenum are "engineered" by the same deterritorialization effect.{{cite book

|last=Guattari

|first=Félix

|translator-last=Adkins

|translator-first=Taylor

|date=2011

|orig-year=1979

|chapter=Introduction: Logos or Abstract Machines?

|title=The Machinic Unconscious: Essays in Schizoanalysis

|series=Semiotext(e) Foreign Agents Series

|publisher= Semiotext(e)

|page=14

|isbn=978-1-58435-088-0}}{{cite book

|translator-last1=Bains

|translator-first1=Paul

|translator-last2=Pefanis

|translator-first2=Julian

|last=Guattari

|first=Félix

|author-link=

|date=2006

|orig-date=1992

|title=Chaosmosis: an ethico-aesthetic paradigm

|url=

|location=

|publisher=Power Publications

|page=9

|isbn=978-0-909952-25-9

|quote=The term 'collective' should be understood in the sense of a multiplicity[.]}}{{cite book

|last=Lefebvre

|first=Henri

|translator-last1=Nicholson-Smith

|translator-first1=Donald

|date=2002

|orig-year=1974

|title=The Production of Space

|publisher=Blackwell Publishing

|page=71

|isbn=0-631-18177-6

|quote=Production in the Marxist sense transcends the philosophical opposition between 'subject' and 'object', along with all the relationships constructed by the philosophers on the basis of that opposition. [...] All productive activity is defined less by invariable or constant factors than by the incessant to-and-fro between temporality (succession, concatenation) and spatiality (simultaneity, synchronicity).}}}}

When the monad-soul finds inner stability, the autopoietic objet petit a does not lead to introjection (oral stage) nor projection (anal stage): this state is the body without organs, a virtuality of becoming within the plane of immanence.{{refn|{{cite book

|last=Buchanan

|first=Ian

|date=2021

|title=The Incomplete Project of Schizoanalysis

|publisher=Edinburgh University Press

|page=195

|isbn=978-1-4744-8789-4

|quote=The full body without organs is the soul animated by desire.}}{{cite book

|last= Świątkowski

|first= Piotrek

|author-link=

|date=2015

|chapter= Schizoid position

|title= Deleuze and Desire: Analysis of The Logic of Sense

|volume= 14

|pages= 29–56

|url= https://www.jstor.org/stable/j.ctt180r0rj.6

|publisher=Leuven University Press

|doi= 10.2307/j.ctt180r0rj.6

|jstor= j.ctt180r0rj.6

|isbn=9789462700314

|quote= The body without organs is a complete and uncorrupted body. It is a body without a mouth and without an anus, a body that has given up all introjections and projections.}}{{cite book

|last=Penney

|first=James

|date=2014

|chapter=Capitalism and Schizoanalysis

|title=After Queer Theory: The Limits of Sexual Politics

|url=https://www.jstor.org/stable/j.ctt183p7nq.8

|publisher=Pluto Press

|pages=111–144

|doi=10.2307/j.ctt183p7nq.8

|jstor=j.ctt183p7nq.8

|isbn=9780745333786

|quote=Against this [Lacanian] emphasis [of lack via Freud], Deleuze and Guattari offer an alternative account of desire as self-generating production.}}{{cite journal

| last1 = Brown

| first1 = William

| last2 = Fleming

| first2 = David H.

| date = 2011

| title = Deterritorialisation and Schizoanalysis in David Fincher's 'Fight Club'

| url = https://www.jstor.org/stable/45331462

| journal = Deleuze Studies

| volume = 5

| issue = 2, Special Issue on Schizoanalysis and Visual Culture

| pages = 275–299

| doi = 10.3366/dls.2011.0021

| jstor = 45331462

| access-date = 2022-09-08

| quote = In Anti-Oedipus (1983), Gilles Deleuze and Félix Guattari advanced a radical conception of desire, no longer shackled to absence and lack, but based on a productive process of presence and becoming. [...] one in which the conventional distinctions between inside and outside, actual and virtual, and even between self and other significantly blur.}}}} The real is a diagrammatic virtuality of reality (or Nature), onticly surpassing all regimes of signs by the merging of content and expression in the body without organs.{{cite book

|last1=Deleuze

|first1=Gilles

|last2=Guattari

|first2=Félix

|translator-last=Massumi

|translator-first=Brian

|date=1987

|chapter=On Several Regimes of Signs

|title=A Thousand Plateaus

|series=Capitalism and Schizophrenia

|publisher=University of Minnesota Press

|pages=136–142

|isbn=978-1-85168-637-7

|quote=transformations that blow apart semiotics systems or regimes of signs on the plane of consistency of a positive absolute deterritorialization are called diagrammatic. [...] An abstract machine [...] is diagrammatic [...] It operates by matter, not by substance.; by function, not by form. [...] The abstract machine is pure Matter-Function [...] A diagram has neither substance nor form, neither content nor expression. [...] Writing now functions on the same level as the real, and the real materially writes. [...] This Real-Abstract is totally different from the fictitious abstraction of a supposedly pure machine of expression. It is Absolute, but one that is neither undifferentiated nor transcendent. [...] there are no regimes of signs on the diagrammatic level, or on the plane of consistency, because form of expression is no longer really distinct from form of content.}}

{{Hegelianism}}

{{Main|Aufheben|Mise en abyme}}

{{Broader|Umwelt|Temporality|Being in itself}}

{{See also|Becoming (philosophy)|Russell's paradox|Multistability}}

{{Distinguish|Transcendence (philosophy)}}

{{Blockquote

|text=As I see it, Derrida’s recourse to 'incoherence' is analogous to what Žižek understands by the Lacanian Real.{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=3 Derrida: Différance and the ‘Plural Logic of the Aporia’

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url=https://www.jstor.org/stable/j.ctt13x0dc2.8

|publisher= Fordham University Press

|pages=72–112

|jstor=j.ctt13x0dc2.8

|isbn=9780823228744}}

|author=Andrea Hurst}}

Slavoj Žižek divides the gist of the Lacanian Real into "three modalities":{{cite journal |last1=de Luque |first1=Juan Luis Pérez |date=August 2013 |editor-last=Joshi |editor-first=S.T. |title=Lovecraft, Reality, and the Real: A Žižekian Approach |url= |journal=Lovecraft Annual |publisher=Hippocampus Press |issue=7 |pages=187–203 |issn=1935-6102 |jstor=26868476 |access-date= |quote=Žižek...divides the Real into three different categories, which coincide with the imaginary/real/symbolic division: 'There are thus THREE modalities[...]the 'real Real'[...]'symbolic Real'[...]'imaginary Real'[...]''On Belief 82’’}}{{cite book

|last1=Lacan

|first1=Jacques

|author-link=Jacques Lacan

|translator-last=Fink

|translator-first=Bruce

|translator-link1=Bruce Fink (psychoanalyst)

|date=2006

|orig-date=1966

|chapter=On a Question Prior to Any Possible Treatment of Psychosis

|title=Écrits

|language=English

|publisher=W. W. Norton & Company

|pages=458–459, 462

|isbn=978-0-393-32925-4

|quote=This [L] Schema signifies that the condition of the subject, S (neurosis or psychosis), depends on what unfolds in the Other, A. [...] a, his objects; a ', his ego, that is, his form as reflected in his objects; and A, the locus from which the question of his existence may arise for him. [...] The R schema, which represents the lines that condition the perceptum—in other words, the object—insofar as these lines circumscribe the field of reality rather than merely depending on it.}}{{cite book

|translator-last1=Bains

|translator-first1=Paul

|translator-last2=Pefanis

|translator-first2=Julian

|last=Guattari

|first=Félix

|date=2006

|orig-date=1992

|title=Chaosmosis: an ethico-aesthetic paradigm

|publisher=Power Publications

|page=25

|isbn=978-0-909952-25-9

|quote=It is in this zone of intersection that subject and object fuse and establish their foundations. [...] one can say that psychoanalysis is born at this point of object-subject fusion that we see at work in suggestion, hypnosis, and hysteria.}}

• The "symbolic Real" (Phallus): signifier of signification, Lacan's impossible "Other of the Other"{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=3 The real and the development of the imaginary

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.9

|publisher=Edinburgh University Press

|pages=148–201

|jstor=10.3366/j.ctt1r2cj3.9

|isbn=

|quote='The real, which is to say impossible, Other of the Other' (SXXIII: 64) [...] [T]he phallus was already recognized as the hinge of the real and the symbolic. The phallus can occupy this position precisely because it has both a symbolic and an imaginary aspect. It is a product of the real, but it is an image of the symbolic.}}

• symbolic historicity (Clotho) perpetually quilting the chain of signifiers (Lachesis) with a new master signifier (Atropos); i.e., dialectically ideological narrative-punctuation (hermeneutic circle/monad): when kairos castrates the logos with the Real.{{refn|{{cite book

|last=Žižek

|first=Slavoj

|author-link=Slavoj Žižek

|date=2007

|chapter=Troubles with the Real: Lacan as a Viewer of Alien

|title=How to Read Lacan

|publisher=W. W. Norton & Company

|page=66

|isbn=978-0-393-32955-1

|quote=[T]he scientific Real, the real of a formula that expresses nature’s automatic and senseless functioning [...] [I]f we start with the Symbolic[...]we get language deprived of the wealth of its human sense, transformed into the Real of a meaningless formula[.]}}{{cite book

|last1=Lacan

|first1=Jacques

|author-link=Jacques Lacan

|translator-last=Fink

|translator-first=Bruce

|translator-link1=Bruce Fink (psychoanalyst)

|date=2006

|orig-date=1966

|chapter=The Function and Field of Speech and Language in Psychoanalysis

|title=Écrits

|language=English

|publisher=W. W. Norton & Company

|pages=255, 258, 261, 262, 264

|isbn=978-0-393-32925-4

|quote=[T]he analyst's abstention—his refusal to respond[...][m]ore exactly, the junction between the symbolic and the real lies in this negativity[.] [...] Thus we see another moment...in which the symbolic and the real come together: in the function of time. [...] Punctuation, once inserted, establishes the meaning[.] [...] [D]eath instinct [...] [or] repetition automatism [...] This limit is death...the subject being understood as defined by his historicity. [...] the past which manifests itself in an inverted form in repetition. [...] [that] corresponds rather to the relational group that symbolic logic designates topologically as a ring.}}{{cite book

|last1=Vergote

|first1=Antoine

|editor-last1=Smith

|editor-first1=Joseph H.

|editor-last2=Kerrigan

|editor-first2=William

|date=1983

|chapter=From Freud's 'Other Scene' to Lacan's 'Other'

|title=Interpreting Lacan

|series=Psychiatry and the Humanities

|language=English

|volume=6

|publisher=Yale University Press

|page=202

|isbn=978-0-300-13581-7

|quote=No concatenation of signifiers ever really grasps exhaustively the being of an object. Thus, all discourse is metonymic. It refers us from signifier to signifier, in an endless path in which the reference to the object is abolished. The real is thus 'the impossible.'}}{{cite book

|last=Žižek

|first=Slavoj

|author-link=Slavoj Žižek

|date=1989

|chapter=Part II: Lack in the Other; Che Vuoi?

|title=The Sublime Object of Ideology

|publisher=Verso

|pages=103, 108

|isbn=978-1-84467-300-1

|quote=Historical reality is of course always symbolized [...] the horizon of an ideological field of meaning, is supported by some 'pure' ['Lacanian master-signifier'], [a] meaningless 'signifier without the signified'.}}{{cite book

|last1=Heidegger

|first1=Martin

|author-link1=Martin Heidegger

|translator-last1=Macquarrie

|translator-first1=John

|translator-last2=Robinson

|translator-first2=Edward

|date=2008

|orig-date=1962

|title=Being and Time

|language=English

|publisher=Harper Perennial Modern Thought

|page=41

|isbn=978-0-06-157559-4

|quote=Dasein 'is' its past in the way of its own Being, which, to put it roughly, 'historicizes' out of its future on each occasion. [...] Dasein can discover tradition, preserve it, and study it explicitly. }}{{cite book

|last1=Casey

|first1=Edward S.

|author-link1=Edward S. Casey

|last2=Woody

|first2=J. Melvin

|editor-last1=Smith

|editor-first1=Joseph H.

|editor-last2=Kerrigan

|editor-first2=William

|date=1983

|chapter=Hegel, Heidegger, Lacan: The Dialectic of Desire

|title=Interpreting Lacan

|series=Psychiatry and the Humanities

|language=English

|volume=6

|publisher=Yale University Press

|page=78

|isbn=978-0-300-13581-7

|quote= Hegel insists that the individual who fails to recognize his own historicity and sets himself up as a pure, autonomous ego, independent of the customs and culture of his society and era, is a stranger to himself.}}{{cite book

|last=Boothby

|first=Richard

|date=2001

|title=Freud as Philosopher: metapsychology after Lacan

|publisher=Routledge

|page=271

|isbn=0-415-92590-8

|quote=The differentiating action of [semiotic] demotivation is what Lacan refers to as symbolic castration. The task of castration[...]is to introduce a fundamental shift in the subject's relation to the image, that is, to relate the positional moment of the image to the dispositional horizon of a symbolic system.}}{{cite book

|translator-last1=Bains

|translator-first1=Paul

|translator-last2=Pefanis

|translator-first2=Julian

|last=Guattari

|first=Félix

|author-link=Félix Guattari

|date=2006

|orig-date=1992

|title=Chaosmosis: an ethico-aesthetic paradigm

|publisher=Power Publications

|page=24

|isbn=978-0-909952-25-9

|quote=Expressive, linguistic and non-linguistic substances install themselves at the junction of discursive chains (belonging to a finite, performed world, the world of the Lacanian Other)[.]}}{{cite book

|last1=Lacan

|first1=Jacques

|author-link=Jacques Lacan

|translator-last=Fink

|translator-first=Bruce

|translator-link1=Bruce Fink (psychoanalyst)

|date=2006

|orig-date=1966

|chapter=The Subversion of the Subject and the Dialectic of Desire

|title=Écrits

|language=English

|publisher=W. W. Norton & Company

|page=675

|isbn=978-0-393-32925-4

|quote=[A] permanent revisionism, so to speak, in which what is disturbing about truth is constantly being reabsorbed, truth being in itself but what is lacking in the realization of knowledge. [...] This is a real crisis, in which the imaginary is eliminated [castration] in engendering a new symbolic form[.]}}{{cite book

|last= Stavrakakis

|first=Yannis

|editor-last1= Simons

|editor-first1= Jon

|date=2006

|chapter=Jacques Lacan (1901-81)

|title=Contemporary Critical Theorists: From Lacan to Said

|url=https://www.jstor.org/stable/10.3366/j.ctvxcrrt8.6

|publisher=Edinburgh University Press

|pages=18–33

|jstor=10.3366/j.ctvxcrrt8.6

|isbn=9780748617197

|quote=('quilting points' or 'nodal points' in Laclau and Mouffe's rendering). The point de capiton is the signifier which 'stops the otherwise endless movement (glissement) of the signification'.}}}}

• The "imaginary Real" (Objet petit a): Lewis states that real-traces of each signifier are rendered intelligible through the no-image signified{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=3 The real and the development of the imaginary

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.9

|publisher=Edinburgh University Press

|pages=148–201

|jstor=10.3366/j.ctt1r2cj3.9

|isbn=

|quote=The real-of-the-symbolic as the infinity of traces is domesticated and rendered intelligible as the real-of-the-imaginary. The real-of-the-imaginary is the object a, the cause of desire, depicted in the fantasy, which thus makes the absolutely unreachable infinity seem like something that could one day be attained, and that is desirable. The infinity of the trace is given a positive (imaginary) form as the regulative ideal that is the object of desire. The infinity of the real is rendered accessible to us as the infinite striving of desire. [...] ['T]he object of desire has no image' (SIX: 30/5/62).}}

• a parallax-ic ego-split, deriving an ego-ideal object (a '), creating a poetic-real mental image of horror and terror, deriving the uncanny: méconnaissance.{{refn|{{cite book

|last=Žižek

|first=Slavoj

|author-link=Slavoj Žižek

|date=2007

|chapter=Troubles with the Real: Lacan as a Viewer of Alien

|title=How to Read Lacan

|publisher=W. W. Norton & Company

|pages=62, 66

|isbn=978-0-393-32955-1

|quote=[I]ts status is purely phantasmatic [...] [T]he terrifying formless Thing[...][I]f we start with the Imaginary (the mirror-confrontation of Freud and Irma), we get the Real in its imaginary dimension, the horrifying primordial image that cancels the [dream] imagery itself[.]}}{{cite book

|last=Fink

|first=Bruce

|author-link=Bruce Fink (psychoanalyst)

|date=1997

|title=A Clinical Introduction to Lacanian Psychoanalysis: Theory and Technique

|publisher=Harvard University Press

|pages=38–39, 248

|isbn=0-674-13536-9

|quote=When the analyst is viewed as an other like the analysand, the analyst can be considered an imaginary object or other for the analysand (Lacan writes this as a ' [...] Lacan puts it in italics to indicate that it is imaginary. In contrast to a ', the subject’s own ego is denoted by a.) [...] When the analyst is viewed as the cause of the analysand's unconscious formations, the analyst can be considered a 'real' object for the analysand [...or] object a[.] [...] alter-ego, [is] a ' [.]}}{{cite journal

| last1 = Newlin

| first1 = James

| date = 2013

| title = The Touch of the Real in New Historicism and Psychoanalysis

| url = https://www.jstor.org/stable/41818955

| journal = SubStance

| volume = 42

| issue = 1

| pages = 82–101

| doi = 10.1353/sub.2013.0013

| jstor = 41818955

| s2cid = 170198483

| access-date = 2022-04-17

| quote = For Lacan, the uncanny is 'linked not...to all sorts of irruptions from the unconscious, but rather to an imbalance that arises in the fantasy when it decomposes' ('Desire' 22)[.]}}{{cite journal

| last1 = Suvin

| first1 = Darko

| date = 1987

| title = Approach to Topoanalysis and to the Paradigmatics of Dramaturgic Space

| url = https://www.jstor.org/stable/1773040

| journal = Poetics Today

| volume = 8

| issue = 2

| pages = 311–334

| doi = 10.2307/1773040

| jstor = 1773040

| access-date = 2022-05-25

| quote = Fundamentally, any psychological image is a complex and autonomous reproduction 'not of the object itself but of the adjustments proper to the action which incides on the object'; in particular, 'the intuition of space is not a reading of the objects' properties but right from the start it is clearly an action exerted on them' (Piaget & Inhelder 1972:342 and 523).}}{{cite journal

| last1 = NoorMohammadi

| first1 = Susan

| date = 2015

| title = The Role of Poetic Image in Gaston Bachelard's Contribution to Architecture: The Enquiry into an Educational Approach in Architecture

| url = https://www.jstor.org/stable/26169821

| journal = Environmental Philosophy

| volume = 12

| issue = 1

| pages = 67–86

| doi = 10.5840/envirophil201551421

| jstor = 26169821

| access-date = 2022-05-25

| quote = Inspired by Bachelard's theory, [Juhani] Pallasamaa states that the forceful mental and emotional impact of a great work is connected to the real image, which touches the depths before it stirs the surface (Pallasamaa 2011, 64) [...] Bachelard's research of the definitions of 'real images' or 'poetic images' and their connections with imagination and memory is significant.}}{{cite book

|last=Hurst

|first=Andrea

|date=2008

|chapter=7 The Lacanian Real

|title=Derrida Vis-à-vis Lacan: Interweaving Deconstruction and Psychoanalysis

|url= https://www.jstor.org/stable/j.ctt13x0dc2.14

|publisher= Fordham University Press

|pages= 213–236

|jstor=j.ctt13x0dc2.14

|isbn=9780823228744

|quote=[T]he dream imagery (as the counterpart of conscious representation according to the causality of the automaton), puts together 'what happened' (as 'event,' 'trauma,' 'knot,' 'navel,' or the Real) according to the causality of the tuché, as the cause of the repetition compulsion.}}}}

• The "real Real" (Event): a semiotic negative-image object (e.g., woodblock printing), neither symbolic signifier nor imaginary signified{{cite book

|last=Crockett

|first=Clayton

|author-link=

|date=2007

|chapter= 3 Desiring the Thing: The Ethics of Psychoanalysis

|title= Interstices of the Sublime: Theology and Psychoanalytic Theory

|url=https://www.jstor.org/stable/j.ctt13x03fr.7

|publisher= Fordham University Press

|pages=37–50

|jstor=j.ctt13x03fr.7

|isbn=9780823227211

|quote=The Thing is not the object (the vase) but the emptiness that is represented by the object in order for it to function in symbolic discourse. [...] This emptiness is a hole that marks the Real.}}

• a fissure of the Symbolic; an absence-of-absence (~~p);{{cite book

|last=Wittgenstein

|first=Ludwig

|author-link=Ludwig Wittgenstein

|translator-last1=Ogden

|translator-first1=C.K.

|date=1999

|orig-date=1922

|title=Tractatus Logico-Philosophicus

|publisher=Dover Publications

|pages=38, 50, 74

|isbn=978-0-486-40445-5

|quote=3.221 Objects[,] I can only name. Signs represent them. I can only speak of them. [...] 4.0621 [that] the signs 'p' and '~p' can say the same thing is important, for it shows that the sign '~' corresponds to nothing in [ontic] reality. [...] 5.44 And if there was an object called '~', then '~~p' would have to say something other than 'p'.}}{{cite book

|last=Fink

|first=Bruce

|author-link=Bruce Fink (psychoanalyst)

|date=1995

|chapter=There's No Such Thing as a Sexual Relationship

|title=The Lacanian Subject: Between Language and Jouissance

|publisher=Princeton University Press

|pages=102

|isbn=978-0-691-01589-7

|quote=[O]bject (a) [...] as real, does not signify anything: it is the Other's desire, it is desirousness as real, not signified.}} a reified psychological projection, sublimated as a Thing (viz., transference-object, analysand, identification, and nondualism).{{refn|{{cite book

|last=Žižek

|first=Slavoj

|author-link=Slavoj Žižek

|date=2007

|chapter=Troubles with the Real: Lacan as a Viewer of Alien

|title=How to Read Lacan

|publisher=W. W. Norton & Company

|pages=72, 73

|isbn=978-0-393-32955-1

|quote=[I]t is not an external thing that resists being caught in the symbolic network, but the fissure within the symbolic network itself. [...] [F]or Lacan the Real—the Thing—is not so much the inert presence that curves symbolic space (introducing gaps and inconsistencies in it), but, rather, an effect of these gaps and inconsistencies.}}{{cite book

|last=Boothby

|first=Richard

|date=2001

|title=Freud as Philosopher: metapsychology after Lacan

|publisher=Routledge

|pages=49, 50

|isbn=0-415-92590-8

|quote=In 'The Thing,' Heidegger develops an example[...]the earthen jug. [...] In fashioning the jug, the potter forms the clay around a void. It is this central void that makes the jug useful. [...] All emergence of truth thus occurs against a background of untruth. Alethia presupposes a prior lethe, or primordial forgetting.}}{{cite book

|last=Fink

|first=Bruce

|author-link=Bruce Fink (psychoanalyst)

|date=1997

|title=A Clinical Introduction to Lacanian Psychoanalysis: Theory and Technique

|publisher=Harvard University Press

|page=45

|isbn=0-674-13536-9

|quote=[T]he analyst being identified as the one who knows (the full vase) whereas the analysand (the empty vase) knows nothing but what the analyst communicates.}}{{cite book

|last=Camus

|first=Albert

|author-link=Albert Camus

|translator-last1=O'Brien

|translator-first1=Justin

|date=1983

|orig-year=1955

|title=The Myth of Sisyphus and Other Essays

|publisher=Vintage International

|pages=113–114

|isbn=978-0-679-73373-7

|quote=To work and create 'for nothing,' to sculpture in clay, to know that one's creation has no future, to see one's work destroyed in a day while being aware that fundamentally this has no more importance than building for centuries—this is the difficult wisdom that absurd thought sanctions. Performing these two tasks simultaneously, negating on the one hand and magnifying on the other, is the way open to the absurd creator. He must give the void its colors.}}{{cite book

|last=Kristeva

|first=Julia

|author-link=Julia Kristeva

|editor-last1=Oliver

|editor-first1=Kelly

|date=2002

|orig-year=1989

|chapter=Black Sun

|title=The Portable Kristeva

|series=European Perspectives

|edition=updated

|publisher=Columbia University Press

|page=187

|isbn=0-231-12629-8

|quote=[T]he Thing is an imagined sun, bright and black at the same time. ‘It is a well-known fact that one never sees the sun in a dream[.'] [...] The melancholy Thing interrupts desiring metonymy, just as it prevents working out the loss within the psyche.}}{{cite book

|last1=Deleuze

|first1=Gilles

|author-link1=Gilles Deleuze

|last2=Guattari

|first2=Félix

|author-link2=Félix Guattari

|translator-last=Massumi

|translator-first=Brian

|translator-link1=Brian Massumi

|date=1987

|chapter=Becoming-Intense, Becoming-Animal, Becoming-Imperceptible...

|title=A Thousand Plateaus

|series=Capitalism and Schizophrenia

|publisher=University of Minnesota Press

|pages=245

|isbn=978-1-85168-637-7

|quote=Lovecraft applies the term 'Outsider' to this thing or entity, the Thing, which arrives and passes at the edge, which is linear yet multiple, 'teeming, seething, swelling, foaming, spreading like an infectious disease, this nameless horror.' [...] a phenomenon of bordering.}}{{cite book

|last1=Lacan

|first1=Jacques

|author-link=Jacques Lacan

|translator-last=Fink

|translator-first=Bruce

|translator-link1=Bruce Fink (psychoanalyst)

|date=2006

|orig-date=1966

|chapter=On a Question Prior to Any Possible Treatment of Psychosis

|title=Écrits

|language=English

|publisher=W. W. Norton & Company

|page=460

|isbn=978-0-393-32925-4

|quote=The [Jungian] anima, like a rubber band, snaps back to the animus and the animus to the animal, who between S and a maintains considerably closer 'foreign relations' with its Umwelt than our own[.]}}{{cite book

|last=Becker

|first=Ernest

|author-link=Ernest Becker

|date=1973

|title=The Denial of Death

|publisher=Free Press Paperbacks

|pages=145, 146, 148

|isbn=978-0-684-83240-1

|quote=In Rank's words the transference object comes to represent for the individual 'the great biological forces of nature, to which the ego binds itself emotionally and which then form the essence of the human and his fate.' [...] The object becomes his locus of safe operation. [...] Angyal could well say that transference is...the experience of the other as one's whole world [...] this fear of looking the transference object full in the face is...the fear of the reality of intense focalization of natural wonder and power; the fear of being overwhelmed by the truth of the universe as it exists, as that truth is focused in one human face.}}{{cite book

|last=Rank

|first=Otto

|author-link=Otto Rank

|translator-last1=Atkinson

|translator-first1=Charles Francis

|date=1932

|title=Art and Artist: Creative Urge and Personality Development

|publisher=W. W. Norton & Company

|pages= 104, 105, 106, 110, 370

|isbn=978-0-393-30574-6

|quote=Plato's definition[...]of art—which is really but the reflection of his whole picture of life; for does he not explain daily life as the shadow of an actual reality, which he calls the Idea, and does not art therefore naturally represent for him only a shadow of that shadow, a copy of a copy? [...] Ideas, which leads him to interpret the soul’s intuition of self-beauty[...]as the recollection of its prenatal existence[...]the prenatal—that is, a supernatural—state [...] a plane of illusion, which has its setting and its pattern in our own soul-life. [...] the feeling of oneness with the soul living in the work of art, a greater and higher entity. [...] This ideologization of inner conflicts manifests itself in the individual in a form which psycho-analysis has called that of 'identification'[.]}}{{cite book

|last=Boothby

|first=Richard

|date=2001

|title=Freud as Philosopher: metapsychology after Lacan

|publisher=Routledge

|page=278

|isbn=0-415-92590-8

|quote=The art object, says Lacan in his definition of sublimation, 'raises the object to the dignity of the Thing.'}}}}

Lewis states that the real-of-the-symbolic is the letter (referenced in Lacan's schemas), and the real-of-the-imaginary is objet petit a.{{cite book

|last= Lewis

|first=Michael

|date=2008

|chapter=3 The real and the development of the imaginary

|title=Derrida and Lacan: Another Writing

|url=https://www.jstor.org/stable/10.3366/j.ctt1r2cj3.9

|publisher=Edinburgh University Press

|pages=148–201

|jstor=10.3366/j.ctt1r2cj3.9

|isbn=

|quote=[T]he real-of-the-symbolic is the letter, while the real-of-the-imaginary is the objet petit a}}

Žižek cites, as literary examples of the Real which he identifies as "the primordial abyss which swallows everything, dissolving all identities", the eldritch experience of Pip in the ocean in Herman Melville's Moby-Dick, regression and the repetition compulsion of characterological desire in death drive within Poe's Maelström,{{cite journal

| last1 = Seaman

| first1 = Robert E.

| date = 1989

| title = Lacan, Poe, and the Descent of the Self

| url = https://www.jstor.org/stable/40754889

| journal = Texas Studies in Literature and Language

| volume = 31

| issue = 2

| pages = 196–214

| doi =

| jstor = 40754889

| access-date = 2022-05-15

| quote = [T]he fisherman's drama may be seen as a drama of the mirror stage in reverse, a regression from the symbolic phase to the imaginary. [...] instead of looking into the mirror, the fisherman looks around it at its silver backing, perceiving the mechanism by which the illusion of his self is created. [...] the return of mythical and imaginative knowledge. [...] It is a mystical quest for the Other[.] [...] The Maelstrom is the object of the fisherman's quest, but it is also a death object and the locus of the eternal slippage of meaning. [...] [it] cannot be reduced to a signified, to a referent.}}{{cite book

|last=McWilliams

|first=Nancy

|author-link=Nancy McWilliams

|date=2020

|orig-date=2011

|title=Psychoanalytic Diagnosis: Understanding Personality Structure in the Clinical Diagnosis

|edition=second

|publisher=The Guilford Press

|page=19

|isbn=978-1-4625-4369-4

|quote=Diagnosis can, like anything else, be used as a defense against anxiety about the unknown. [...] When any label obscures more than it illuminates, the practitioner is better off discarding it and relying on common sense and decency, like the lost sailor who throws away a useless navigational chart and reverts to orienting by a few familiar stars.}} and the climax of Joseph Conrad's Heart of Darkness where Kurtz is in the throes of death.{{cite book

|last=Žižek

|first=Slavoj

|author-link=Slavoj Žižek

|date=2016

|title=Disparities

|publisher=Bloomsbury Academic

|page=345

|isbn=9781474272704}} Meanwhile, in his use of film analysis, Žižek states that the real Real can be found in The Full Monty and surreptitiously in The Sound of Music.

Glyn Daly also provided a further elaboration of Žižek's three modalities through his pre-established examples from pop culture:

The real Real is the hard limit that functions as the horrifying Thing (the Alien, Medusa's head, maelstrom and so on) - a shattering force of negation. The symbolic Real refers to the anonymous symbols and codes (scientific formulae, digitalisation, empty signifiers...) that function in an indifferent manner as the abstract "texture" onto which, or out of which, reality is constituted. In The Matrix, for example, the symbolic Real is given expression at the point where Neo perceives "reality" in terms of the abstract streams of digital output. In the contemporary world, Žižek argues that it is capital itself that provides this essential backdrop to our reality and as such represents the symbolic Real of our age. With the "imaginary real" we have precisely the (unsustainable) dimension of fantasmatic excess-negation that is explored in Flatliners. This is why cyberspace is such an ambiguous imaginary realm.{{cite web

|url=http://www.lacan.com/zizek-primer.htm

|title=Slavoj Zizek: A Primer

|last=Daly

|first=Glyn

|year=2004

|publisher=lacan dot com

|access-date=17 August 2012}}

{{Broader|Citationality}}

{{Columns-list|colwidth=22em|

• Louis Althusser
• Alain Badiou
• Georges Bataille
• Simone de Beauvoir
• Maurice Blanchot
• Ray Brassier
• Lorenzo Chiesa
• Sigmund Freud
• Bruce Fink (psychoanalyst)
• Heraclitus
• Julia Kristeva
• Philippe Lacoue-Labarthe
• Jean Laplanche
• François Laruelle
• Serge Leclaire
• Jean-Luc Nancy
• Friedrich Nietzsche
• Parmenides
• Jean-Bertrand Pontalis
• Otto Rank
• Naomi Schor
• Evelyn Underhill

}}

{{Broader|Intertextuality}}

{{Columns-list|colwidth=30em|

• Anomie
• Capacity to be alone
• Characterology
• Chronotope
• Complex post-traumatic stress disorder
• Condensation (psychology)
• Écriture féminine
• Ergo Proxy
• List of Ergo Proxy characters
• Installation art
• Intellectualization
• Kyoto School
• Logocentrism
• Materiality (social sciences and humanities)
• Mentalization
• Metaphysics of presence
• Nothing
• Object relations theory
• 'Pataphysics
• Perennial philosophy
• Phallocentrism
• Philosophical zombie
• Physis
• Pragmatism
• Process philosophy
• Psychodynamics
• Psychogeography
• Psychonautics
• Quietism (philosophy)
• Reification (fallacy)
• Repetition (Kierkegaard book)
• Shadow (psychology)
• Social organism
• Sociology of space
• Socratic method
• Triadic signs
• Textuality
• Trichotomy (philosophy)
• What Is It Like to Be a Bat?

}}

{{Reflist}}

• {{cite journal

| last1 = Burgess

| first1 = J. Peter

| date = 2017

| title = The Real at the Origin of Sovereignty

| url = https://www.jstor.org/stable/45094380

| journal = Political Psychology

| volume = 38

| issue = 4

| pages = 653–668

| doi = 10.1111/pops.12422

| jstor = 45094380

| access-date = 2022-04-18}}

• {{cite book

|last=Jung

|first=Carl

|author-link=Carl Jung

|translator-last1=Kyburz

|translator-first1=Mark

|translator-last2=Peck

|translator-first2=John

|translator-last3=Shamdasani

|translator-first3=Sonu

|date=2009

|orig-year=1930

|title=The Red Book: Liber Novus

|publisher=W. W. Norton & Company

|page=

|isbn=978-0-393-06567-1}}

• {{cite book

|last=Bachelard

|first=Gaston

|author-link=Gaston Bachelard

|translator-last=Jolas

|translator-first=Maria

|date=2014

|orig-year=1958

|title=The Poetics of Space

|publisher=Penguin Classics

|page=

|isbn=978-0-14-310752-1}}

• {{cite journal

| last1 = Scott

| first1 = Maria

| date = 2008

| title = Lacan's 'Of the Gaze as Objet Petit a' as Anamorphic Discourse

| url = https://www.jstor.org/stable/43151894

| journal = Paragraph

| volume = 31

| issue = 3

| pages = 327–343

| doi = 10.3366/E0264833408000308

| jstor = 43151894

| s2cid = 146191352

| access-date = 2022-11-18

}}

• {{cite journal

| last1 = Swales

| first1 = Stephanie

| date = 2010

| title = Psychosis or Neurosis? Lacanian Diagnosis and Its Relevance for Group Psychotherapists

| url = https://www.jstor.org/stable/41719272

| journal = Group

| volume = 34

| issue = 2

| pages = 129–143

| doi = 10.1353/grp.2010.0030

| jstor = 41719272

| s2cid = 247620507

| access-date = 2022-12-12

}}

• {{cite journal

| last1 = Bell

| first1 = Lucy

| date = 2011

| title = Articulations of the Real: from Lacan to Badiou

| url = https://www.jstor.org/stable/43263773

| journal = Paragraph

| volume = 34

| issue = 1

| pages = 105–120

| doi = 10.3366/para.2011.0008

| jstor = 43263773

| issn = 1750-0176

| access-date = 2023-01-16}}

• {{cite book

| last = Lerner

| first = Pablo

| date = 2024

| orig-year=2023

| title = Speculating on the Edge of Psychoanalysis: Rings and Voids

| series= The Lines of the Symbolic in Psychoanalysis Series

| publisher =

| isbn = 978-1-03-224477-8

| doi=10.4324/9781003278740

}}

• [http://www.lacan.com/rolleyes.htm Chronology of Jacques Lacan]
• [http://www.lacan.com/seminars1a.htm The Seminars of Jacques Lacan]
• [https://www.amazon.com/dp/0415135222/ An Introductory Dictionary of Lacanian Psychoanalysis - Dylan Evans]

{{DEFAULTSORT:Real}}

Category:Psychoanalytic terminology

Category:Jacques Lacan

Category:Post-structuralism

Category:Structuralism