:: THE DECLARATION OF SEX
Chapter X Fragment: "The declaration of sex." Doctoral Thesis: Love, madness and femininity. Erotomania, the delusion of being loved: "Crazy women? Dr. Marité Colovini. 2005. PhD in Psychology. School of Psychology. UNR
The declaration of sex. [1]
Marité Colovini
Because there is no sexual relationship, being speaker is obliged to declare their gender. Lacan introduces the concept of "declaration of sex" in defining the role, place and impact of the phallus in the analytic experience.
"The experience of analysis is nothing else to do what corresponds to this function as such the subject. It turns out that this opens a certain effect that teaches us that what they are interested primarily the function of the signifier, is dominated by a difficulty, a flaw, a hole, a significant lack of this operation, which is very precisely related to the confession, the articulation of the subject, as it affects one sex. Is significant because the sample manifest failures elected at the time this is what he says "I" is read as male or female. Is because it can not say this does not imply the emergence, at the level of desire, something strange, something that represents nothing less than sneak symbolically (take it in the sense that it is not in place ) one thing quite unique is precisely the organ of intercourse, to know what in real is better placed to provide proof that there is one that is male and the other is female. This is the great discovery of psychoanalysis. " [2]
can say that if there is something real that is better placed than the signifier to define what is male and what is female, there is a specific failure symbolic for someone to find that record what you mean as a man or woman.
The falls unconscious man or woman, only registered phallus. And this entry is insufficient to write sex. Therefore, one can only function as either by assuming a certain position in relation to the phallus. Front
sex, the subject is perplexed, faced with an enigma, something unintelligible to which it has no knowledge or resource that makes him an answer. We have seen what the question is fundamental to the subject: [3] "What am I here?" In reference to their sex and their contingency in being.
For Freud, the unconscious there is no representation of sexual difference or even death. Lacan formalizes the text of the question, when in "From a preliminary ..." sets the scene of A as one who, occupied by an individual or a pure vacuum allows the subject to receive your question, and post investment. [4] This question, made since before the encounter with the analyst, is particular: it is the fantasy axiom. The ghost candle reality and attempts a provisional answer to the question. If it is real, the question of sex and death ex-systems to the symbolic. How
limited analytic discourse real sex? In 1970, Lacan [5] is unequivocal: to be speaking, the relationship that the biology part of the animal (or humans conceived as an animal) does not exist. This does not mean there is no mating, but it is not enough to recognize each other or to defined as sexed. The relationship with language subverts the nature and animal instinct programmed. [6]
1-Two real
say that there is no sexual relationship involves a real difference between psychoanalysis and real science, as this statement implies that there is no law of attraction between people human. There, each invented their own way that works more or less well. Both biology and ethology write modes of relationship between the sexes. But for these sciences, the gender difference is subordinated to the reproduction, and as such made a deed of relationship. With regard to biology, it is the encounter between female and male cells known to have a precise genetic structure and require fertilization conditions for their meeting. Ethology studies and describes the rules of animal breeding, previous behavior, changes in these behaviors in the wild or in captivity.
Since psychoanalysis is found that the unconscious has a structural difficulty in responding to the excitement and bodily sensations that go beyond the subject since childhood. Freud divided the notion of drive of the concept of instinct and from this separation was introduced in problematizing and theorizing in the human instinctual life. Nothing in the plane of the psychic any “naturalidad” de la sexualidad, de modo que no se sigue ninguna regla ni camino preestablecido en cuanto a la elección del partenaire y a la finalidad de las prácticas sexuales. Cuando Freud escribe su “Teoría sexual”, utiliza un concepto ampliado de sexualidad, en tanto ésta no comienza en la pubertad (como se creía hasta esa época) ni se limita a la genitalidad. La reproducción no es el fin o el objetivo de la sexualidad humana.
El planteo de la sexualidad desde el momento del nacimiento, revoluciona el pensamiento de su época, y la definición de la disposición perversa polimorfa de la misma, suscita muy pronto las resistencias a su teoría. De este modo, la sexualidad is irreducible to biological data and it is not possible for human beings defined in subjective terms as to their sex or sex partner.
sex as the child arrives and shows very soon experience the division between sex and know how to install the form of questions, both conscious and unconscious. These questions give rise to infantile sexual theories that are linked to the fantasies and foreshadow the role of the ghost when they articulate with the Oedipus complex. The
sex impasses in the speaking being from the fact that in the unconscious sex was not addressed through language and not the sexual union of gametes. By subverting the natural the biological, the meeting of the body and subverts the natural language of the object of satisfaction.
is clear that questions about sex not only confronting our children. The real address that corresponds to psychoanalysis is the difference between the sexes. In the couches listening to also insist on other ages. And this is said in many ways:
- around the issue of sexual identity ("I have not chosen ...")*
- about the search of knowledge about what the other experience (" You can me say what she wants ?").*
- about enabling the relationship. ("There's always a hole for a tattered") .*
2 - Sexology and gender theory
social discourse in many ways seeks to answer these questions. For the past few years, the sexology offers a "sexual technique" of teaching and learning possible. For the sexologists, the difficulty and conflict own sexuality become "learning problems." There is a knowledge about sex, and just about to learn. The sexual difference is, for them, a matter of anatomy, and sex is a practice for which there is "good" technique. [7]
Lacan says: "As I stated just now is instead of sexology which there is nothing to expect. One can not observe what falls under our senses, that is perversion, build anything new on love. " [8]
From the grammatical notion of gender, the social sciences is the "theory of gender." This theory posits that there would be a "gender identity." The genus is distinct from biological sex and may even oppose it. It is a social and historical construction that posits as values, ideals and roles that are expected of a man and a woman at a time and a specific social context. This theory has taken a highly political turn, placing discrimination and domination exercised over women by men and boys, in a critique of patriarchal societies in which power is exercised only by men.
The patriarchy theory that emerges from the ranks of modern feminism to refer to the form of social organization that creates and reproduces the subordination, oppression and exploitation of women, is the most systematic attempt of analysis about the factors that determine the social status of women. This theory also became a proposal for the Social Sciences who had not been outside patriarchal cultural traits characteristic of our societies. Until then, sociological research, economic, historical, political and psychological on women had been made from theoretical approaches had certain biases. The lack of a theory about differences systematically prevented propose how the sex was no longer a biological characteristic to become a social element. Thus, feminist theories are articulated in an attempt to call scientific conceptualization of gender theory as a way to legitimize a political-ideological position in terms of science. What logic
supporting these explanations as theories? Aristotelian logic class and the attribute states that if an individual has such an attribute, such as a penis, is in a class of males, if any, will be in the class of females. This logic implies a complementarity, a two in one that is a metaphor of sexual intercourse accomplished: each with his partner, his penis in vagina, assets with liabilities.
This logic is the same logic used Freud as phallic. Just as for Freud, the logic was to phallic-castrated, because the female was always a hole in the theorizing. Since ignorance of the vagina in childhood to the confession he made to Marie Bonaparte, Freud pointed out that libido is male, which the opposition active / passive is not coated or equal to male / female, and that, despite interrogating him since the beginning of his theorizing, female is an enigma, a black continent, a mystery.
3 - Freud and sexuality
then briefly be raising two key points of the Freudian theory of sexuality:
1 - the phallic phase is essential in identifying male and female sexual
2 - As a consequence The anatomical sexual difference is not a sign of mental difference between the sexes will
Freud to address these issues as problems in infantile sexual theories, where the phallus is always positivized: either have it or you are to grow. [9] These theories made the cover of a double fault: the sex of women, and lack in knowledge. In the infantile genital organization, Freud shows how the female genital seen and heard as a threat, not enough for the child to recognize the fault. While the child's universe is divided into two halves, those with phallus and those who do not, the fault is interpreted as punishment for masturbation. Thus, it is afraid of losing, and no, I envy and want to own it. This is called by Freud, the rock of castration and represents the limit of Freudian analysis.
4 - The relationships between the sexes and the phallus
can infer that the phallus in Freud's work refers to a body linked to enjoyment. Is a dominant invariant says a significance beyond the natural sense of body and seat imagery of the area.
In the phallic phase is an attempt to subsume sexuality under his supremacy. In both sexes the phallic claims the right to represent the whole sexuality. Fiction woven between the phallus and castration works as a knowledge indicating locations and functions of men and women, but sailing and reveals a lack: the feminine. The subject can be identified emblems and models that establish the ideal of each sex.
With Lacan, the Freudian theory of sexuality articulate with the logic of the signifier. Then, through the paternal metaphor, where the subject is forged, the phallus can be thought of as imaginary object and metonymic but also as a symbol of the act that gives meaning. Any phallic significance is, therefore, sexual. But the phallus is a signifier like the others, because it does not refer to another signifier, but to enjoy it.
Sexuality is ordered on the phallus as a signifier. "You can, subject to the role of the phallus, to identify the structures that are subject relations between the sexes. " [10] These relationships revolve around being and having, which refer to a signifier, the phallus, has the opposite effect of giving reality to the subject in this significant and unfulfilled relationships to be signified .
An apparently replaced by having to protect it (in humans) and also mask the lack (in women). This view has the effect of projecting into the comedy of the sexes ideal or typical manifestations of the behavior of each sex to the limit of the act of copulation.
Lacan says that as the signifier, it is a subject, but not sexed. The man and the woman did not recognize, They are recognized as such. Men and women are significant, are only valid for their opposition, their difference.
is the Ideal which allows for "as if", but copulation does not reach the ideal, as there comes in the enjoyment of the body. A marked feature allows for the ideal dream of being or having neurotic, to be sited in a class. But this only applies to the demand, social regulation, the comedy of the sexes. The Ideal does not guarantee obtaining satisfaction.
If the signifier allows identification with the Other's desire, there is no possibility of any identification with the satisfaction of the Other. Nothing in the A significant other that accounts for the enjoyment of the body. There is to Know About Sex, which is written S (A /).
4.1-No sexual act
Some may imagine becoming a man or woman through sexual intercourse, but this is purely imaginary: the subject does not prove anything about their sexual being. The sexual act does not allow the subjectivity of sex, which reveals neurosis. The sexual act is not truly an act, [11] as if it were, should put the subject as gendered. However, this does not mean that there has not satisfaction.
In short, sex is not the relations established two partners, but from the incestuous relationship, ie the relationship with the Other. Both men and women rush into sex as an attempt to reunite with the mother, in another primary. When the subject is precipitated by sexual intercourse, it is confronting someone with the idea of \u200b\u200bUnity. That's why the sexual act is presented as subjective satisfaction torn apart. The seminar
ghost logic, Lacan writes the terms involved in the "dyad" sexual, like, 1 and A. As shown, there are three terms for what he called "essential dyad" in which "needs to be forged the drama of subjectivity sex. " [12] In these terms, 1 is the most litigious, while their field is where you will question whether it is possible to produce the act of partition that needs the functions defined as male and female. Furthermore, this field is a hole. The A is where the signifier that takes place there rather than repetition. Between these two camps, that of 1 and that of A, there is no loop. Finally, to the immeasurable is where any question of measurement arises.
on sex, Lacan insists, is planning the shadow of the unit. But this act bears the mark of a thing to represent a fundamental lack.
As I said, Lacan speaks of three terms to put the "essential dyad" and stresses that the sexual act involves the third element at all levels. This element is the mother in the Oedipus complex, linked to the degradation of love life, and also to be missing phallus who has it and becomes the person with whom she does not.
Lacan points out that precisely the coupling becomes important an aspect Anatomical penile erection is a necessary condition. [13] And it is for both men and women. Phallus again, the only one, is the condition of satisfaction for both sexes. But it is also in the sexual act which is verified detumescence penis. Limit the enjoyment, the detumescence of the penis is a symbol of castration. The long-awaited meeting
unifying culminating in playing a fundamental lack, and sexuality is organized around a radical absence, metaphor in the phallus (in its difference from the penis detumescence) and the separation of bodies seeking to one flesh.
However, if the sexual act are not ignoring this side's disappointing that there is also satisfaction: what is it that is satisfied? There is a repudiation of the mismatch of subject and Other, the incommensurability of the relationship between these fields, which operates in both the embodiment of failure is made on the detumescence of the penis.
The fault is located in the phallic level of calculation error and this makes it appear that nothing is missing. It produces the illusion that is not the subject that has been dragged into the act which is in him as an object, but this object to write the castration is located in the flaccid penis, allowing the illusion that it is identical to the fiction of man or woman who is represented.
Where and how is this illusion? Oedipus is in and through the symbolization of failure, it becomes desirable horrible. For this operation allows the interplay of two positions that dramatize having and being. These two fictions, represented by the man who has it but was not, and the woman who is without it, failure to retain the same time as the watch. And for this concealment is possible, for man, by a significant desire embodied in the whole body of a woman, and women, the same significant place in the penis that a man possesses. [14]
This overlay to the phallus, which takes consistency in the phantom, makes it seem attainable in desire, ie the phantom sail the radical inaccessibility, structural failure of a.
Then, the subject sinks to the sexual act in pursuit of unity, and get, thanks to him that the absence, transformed in phallic lack, becomes evanescent, removable. That is, get the hope of a future meeting that would belie the radical absence of purpose. Although disappointing in terms of the Unit not met, there is hope that someday, some meeting ...
5 - Two joys
Ghost In The Logic of Lacan says "no sex." For any, would be necessary that this act joined two pleasures in one. Tiresias and [15] had answered the question on the enjoyment by saying that there was an irreducible difference between male and female enjoyment. The seminar
XX, Lacan worked on the difference between the enjoyment of being and sexual enjoyment, and he defined that there be, and therefore enjoyment of self-pre-significant. Divide the enjoyment in enjoyment of the Other, of course, para-sexed, outside language and sexual enjoyment outside the body and semiotic. Then, the enjoyment of being the Other sexed, is produced by sexual enjoyment as an afterlife. That there is an injunction on the enjoyment does not become their exclusion, but installs the hope that there is another pleasure, more complete and body attributable to women.
The enjoyment female supplemental cleared from the field significantly, but is outside. It is a joy for which there is no possible knowledge. He feels it is not known. There is no way to put it into terms of the phallic significance. There is no way to locate or limit it. So it becomes to find the fault in the system now significant. There is no way to name this pleasure that, while requiring the phallic order and its significance, does not belong to the field of the signifier: it is beyond the phallus. The flaw in the Other, called encore by Lacan, is the place from where the demand for love.
6 - The need for love
call upon the poets, along the lines of Freud, to bring the love and need:
love is the greater acceptance, but also the largest
wonder.
may not know what to do,
but finally we see something more than different, perhaps more than
yet.
And thus it becomes crisis, outpatient
the duplication that exists.
The effort to be a
finds its rest in the effort to be both. And only then
two is more than one.
Or perhaps more than anyone. Roberto
Juarroz [16]
Hence the need for love, too weak to ensure the consistency of our being. This "unbearable lightness" is more tolerable to the action of love. But this resource is shown helpless, but it is reciprocal, to ignore the possibility that it is not more than the desire to make one, leading to the inability to establish the relationship between the two sexes.
is not with the love relationship is, that this relationship is written. No one can expect sexuation a relationship. And as we have seen, not a sexual act. Therefore, it is demonstrated that neither the anatomy nor imagination nor the symbolic system account for sexuation.
7 - What we have to sexed? [17]
There is a single signifier, the phallus, to account for the difference between the sexes. Attributive logic can only allow the comedy of the sexes. Both for men and for women, addressing sexuality depends on the phallus. But this is also a significant obstacle as the phallic jouissance prevents man enjoy the woman's body. With the presence of the phallic signifier, the sexual relationship that there is reduced to phallic jouissance.
IDs do not exhaust the subject's relation to sex and that of others, since this ratio is also real. The identifications are insufficient to solve the problem of sexuation the subject.
If you take the classic example of Dora, a feature identified with the father, is that this is the second type Freudian identification: identification with the trait, which is remove the other one trait, a signifier, to which the subject is identified. This identification is a simple mechanism and is observed in all structures.
Dora, as hysterical symptoms, shows a cough and intermittent hoarseness. That cough is a symptom unties from significant "unvermögend" impotent, which makes mistake with "vermögend" lucky. The father is certainly rich and powerless. But this identification is not a gendered identification. Signa her hysteria, while identification with the castrated father's enjoyment. And this does not solve their gendered position. On the contrary, it reinforces the question of femininity and sex.
formulas sexuation to define the two gendered positions as two different ways to use the phallus in the loop with the opposite sex, relationship fails in various ways to establish a relationship.
"The logic bears the mark of sexual impasse. Following it in its movement, its development, namely in the field where, have any relation to what is at stake in what is articulated in our experience, namely the analytic experience, you find the same impasses, the same obstacles, the same hiancias in short, the very impossibility of closure of a fundamental triangle. " [18]
8 - Times of sexuation
I shall draw on the theories of Geneviève Morel [19] to place three times sexuation logic. These times are not thinkable in order of time evolution, but in a logical order, and are proposed as conceptual stages sexuation process.
is part of a first time, legendary, consisting of the actual anatomy: the anatomical difference between the sexes, with genetic and chromosomal correlation. We have seen with Freud that these anatomical differences only make sense insofar as they produce psychological consequences, and there is a social discourse that interprets these differences in terms of roles, values, images, etc. Nature requires interpretation and no difference discourse is unthinkable without the signifier. Finally, the subject makes his choice of gendered identification. [20] Morel
sexuation poses as a process, taking into account a triple determination made by the anatomy, sexual speech and choice of subject, so that may explain the different ways in which they are presented in analytic practice difficulties regarding sexuation.
While surrounding sexual discourse is not simply a reflection of nature, always suggests a difference in accordance with phallic criteria. "Nature face becomes. Thereby succumbs under the weight of a significant difference only categorizes natural in terms of the phallus and castration. The phallus becomes the signifier of sex. " [21] This" common error "generates community, says Lacan, from the sharing of the phallus, which is attributed to the mediation of the relationships between people humanos.El subject can accept or not this error, but if it comes under the phallic reference will have to invent how to express his enjoyment crazy and incommunicable in delusional discourse. [22] Thus, the subject is out of discourse.
accepting the common mistake of speech sexual, the subject enters the discourse community, register your enjoyment under the phallic reference, which can mean only sexual difference. Choosing the sex, make the option of identifying sexually, involves choosing how to enroll in the enjoyment phallic. These options are just two: man / woman. [23]
I have said that Lacan choose the path of logic to formalize the impossibility of writing sex. Subjective choice, then, is how each subject used the phallus in its relationship with the opposite sex or the same.
recap, there are three logical times that reflect the process of sexuation:
- first Weather: anatomical sexual difference.
- second half: sexual discourse.
- third time: the choice of gendered position.
9 - The statement ...
sex
The sexuation is the way in which each subject is recorded with respect to the phallus. Implies a choice, and you can sign or not (partition neurosis and psychosis) side hand man or woman. This registration involves two different positions with respect to the enjoyment. Ie, they correspond to actual enjoyment mode in its reference to the phallus.
If "making love" is a resource to make a relationship there is, for lack of what the write, each and every one must confess the other as affected by sex, by saying "I" being revealed as a man or woman. This statement itself is castration.
Like the fact of believing man or woman is not to be, and the identifications are sufficient to determine the sexuation, the decision to be a man or woman is rooted in their ways of enjoyment.
analytical practice testifies to the difficulty inherent in this statement, since the phallus is the object with which men and women are about the bond between them, while masking the absence, the emptiness of the absence of relationship.
Morel says:
"The fact that these two entries correspond to actual enjoyment mode in its reference to the phallus, thus does not contradict the fact that a subject of fuel the vagueness about sexual position, do not want to know anything about it or deny it in the case of neurosis, or other, outside the common phallic reference, is invented sexuation outside the norm, unpublished, psychotic. " [24]
that happens to be speaker, and precisely because it is there a sleight of representation of the organ of copulation. There are no set of signifiers. The Other is barred. And that bar is written S (A /).
The phallus signifier missing from the system. This significant odd couple does with other significant, but is intended to denote a whole the effects of meaning. Is the bar which the subject denotes his being at all what it means to get out, even in fading, the condition of the real object in coming to the world, the absolute alienation of the Other. But it is also chosen for this function because it is the highlight of what can be captured in the real of sexual copulation. Also, as pure symbol, the phallus is equivalent to intercourse logic, the mathematical symbol of the union (which combines two sets by one).
The phallus as a computer is the empty set, signifying the no, that is at once the source of all series and excluded from all of them. The phallus is a signifier unique in that it does not refer to another signifier, but to enjoy it. Therefore, in the phallic order and the law of castration that is inherent, it shows its two limits: the father as an exception and female enjoyment as that which exceeds it.
To declare a man or woman to confess that I was male or female, should be eligible. And the choice is revealed as one that sets limits to the hope that there relaciónr, that the woman exists. The choice of subject position on sex is determined in the discourse of the subject. This position is the way in which the subject is subjected to the law declares phallic.
The proposed speech hystericization always a tomorrow where there will be relationship, which may occur to achieve a knowledge that relation between man and woman. Is the analytical discourse that limits this hope, as the rotation of speeches change the bet of each. [25]
The desuposición of the existence of the universal that would make the female half of humanity, falls through the analytic discourse through the logic that lets talk sexuation. This limit is also a limit to the phallocentric universe and, therefore, consistent with the axiom "There is no sexual relationship." It is the passage from one discourse to another, a homosexual discourse [26] one heterosexual.
[1] Chapter III, "Clinical and sexuation" p. 20. . The feminine in the clinic. Colovini, M. 2008. Laborde Publishers, Rosario, Argentina.
[2] J, Lacan, J. Petit discours Psychiatr aux Lacan, 1967, unpublished. Emphasis added.
[3] See "The phallus" in the chapter "Women, feminiedad, the feminine" in Colovini, M. : Love, madness and femininity. PhD thesis. Unpublished.
[4] "For it is a truth of experience to the analysis for the subject raises the question of its existence not in the kind of anxiety level raised me and that is only one element of his entourage, but as articulated question: 'What am I here? ", referring to his sex and his contingency in being, [...] namely, that a man or woman on the one hand ... ....." J. Lacan, "From a preliminary matter ...", p.
[5] J. Lacan, Seminar XX Still, Polity Press, Buenos Aires 1981.
[6] See the chapter "The debate feminism / psychoanalysis" in Colovini, M. : Love, madness and femininity. PhD thesis. Unpublished.
[7] All salience is the cavity where it fit. "There's always a hole for a disjointed", "God makes them flock together."
[8] J. Lacan, Psychoanalysis, radio and television ', Anagram, Barcelona 1977, p.118.
[9 ] A analysand gives his analyst (both women) a plant and says: "May you grow like mine."
[10] J. Lacan, "The significance of the phallus', Writings 2, Century XXI, Mexico 1987.
[11] According to Lacan, an act is one that modifies subject position. In addition, highlights the significant fabric of the act.
[12] J. Lacan, La logique du XIV Seminar ghost (Ghost Logic), Class of 4/19/1967.
[13] Ibid.
[14] See sexuation logic. Jacques Lacan. Seminar XX. Polity Press. 19 81.
[15] Cf Pierre Grimal, Dictionary of Greek and Roman mythology, Polity Press, Buenos Aires 1981.
[16] R. Juarroz, Poetry vertical. Essential anthology, Emecé, Buenos Aires 2001.
[17] For the comprehensive development of the consequences of the axiom that there was no relationship sexual suggest reading Chapters 4 and 7 There is no sexual relationship.
[18] J. Lacan, Seminar XVIII D'un discours qui ne serait pas du semblant (From a speech that would not appearance), Class of 19/05/1971, unpublished.
[19] G. Morel, sexual ambiguities. Sexuation and psychosis. Manantial, Buenos Aires 2002.
[20] J. Lacan, Seminar XXI errent Les non-dupes (the delude or disappointed parent's names. Translation: Irene M. Agoff Palm. Technical review: Evaristo Ramos. EFBA). I want to stress that this is a subjective choice and that when Lacan uses this meaning is not talking about the ownership of the unary trait, but another run of identification. I retain this term, as well as Lacan and Morel is using it, but I think it is better to refer to this time as a subjective choice gendered position.
[21] G. Morel, op. cit., p. 138.
[22] Ghost In Logic, Lacan said that the phallic reference is also required for women in their enjoyment in sex.
[23] According to this view espoused by, there would be another possible option for psychoanalysis. This is a point of debate with postures that are derived from the theory of Foucauldian constructionism gender and who claim, on behalf of "identity" the acceptance of other possibilities for gendered identification options. In the field of psychoanalysis, Jean Allouch theory has begun to make inroads in this regard. See J. Allouch, "To enter the sex of the master," Litoral, 27, Edelpa, Córdoba, April 1999, pp. 47-125.
[24] G. Morel, op. cit., p. 143.
[25] If the hysterical discourse knowledge is to have (have a knowledge about the relationship that would make it possible), and the truth is "do want" (the Other) in the analytic discourse, failure is written.
[26] XX Even in the seminar, Lacan refers to an encompassing discourse that dominates the phallic function.
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