: agalma
Source: www.tuanalista.com/Diccionario-Psicoanalisis/3952/Agalma.htm - 19k - Brightness
phallic object to where it is defined not as desirable end of desire but as a cause of desire. The word "agalma" emerging from the Greek epic poetry, has become one of the most fruitful concepts of Lacanian theorization of desire in the transference. This term was highlighted by Louis Gernet in his article "The notion of valeur in mythique Grèce" (Journal de Psychologie, Oct.-Dec., 1948). Designates a number of valuable furniture and bright objects. Agallein agalma comes from, "decorating" and "honor." Lacan compares it with the roots of agaomai, "admire", and Aglaia, the "bright." In that draft archeology of the concept of value, Louis Gernet shows that are objects agálmata exchange and transmission: the Seven Sages tripod Necklace Eriphyle, Golden Fleece, ring of Polycrates. Its origin, always mysterious-emergence of the sea, meeting and wonder, divine wedding, "makes them emblems of power, but also their loss as long as possible. Beneficial or maleficent magic items, are the attraction of searches and transmissions, whose brilliance forged epic poetry with the language itself. At the beginning of the era of commodities, precious object, performance and value sign denotes the currency to the extent that this is beyond pure rationality of exchanges and transmissions calculable. Agalma, therefore, is input what goes in and through the exchange, and should therefore be desirable to place in nature trade and language. Lacan, the seminar of 1960-61, the disparity in subjective transference, its intended location, its technical excursions, introduces the notion of agalma about the issues raised by the transference love: what is the relation of the subject unconscious with the object of your desire? The object of desire that is not all-encompassing round object, like a sovereign right, whose presence and whose absence fills frustrated in a dual context, the relationship is only conceivable subject from a list of three. When you tell the Symposium of Plato, Lacan shows agalma mobilizes the love of Alcibiades and Socrates: agalma is beautiful and bright that object would be hidden in the grotesque silane which is compared with the philosopher in atopy. However, Socrates refuses to respond to the advances of Alcibiades, not to frustrate or exacerbate their desire, but to show the nature of transference love and designate the true origin agalma: Agathon, the third, however, Lacan not continuing Plato's dialectic that guides the soul from the love of beauty to the highest good. Insists
not what should guide the desire, but at the object which moves: secular status of the object to cause it to speak the desire [cause: cause / speak]. For in this dictionary, the operative nature of the concepts is inseparable from significant games of the tongue where these are made: that happens to cause [cause] and talk. The psychoanalyst who is the in indicating Lacan with the notion of agalma, not so the high priest that "start" on what is good and beautiful, nor is the evaluator of the good or bad objects. "It is not beauty, or asceticism, or identification with God what you want Alcibiades, but this single object, that something he saw in Socrates and what Socrates diverted, because Socrates knows that it does not. But Alcibiades want the same thing. The Agathon looking in, no doubt it is the highest point must be that the subject is abolished in the ghost, its agálmata "(Seminar on the transfer, cap.11). The object agalma is adorned with phallic reflexes, is the object, while passing him a gleam of loss for what to expect other than not going out there, this negative dimension of the phallus (-phi .) In "Subversion of the subject and dialectic of desire," Ecrits, p.. 825, Lacan writes: "Included in the object is the agalma, this priceless treasure that Alcibiades claims contained in the box rustic way to him the figure of Socrates. But note that is affected with the (-). Because he has not seen the tail of Socrates ... Alcibiades the seductive agalma exalts him, the wonder that Socrates had wanted to cede confessing his desire, revealing in the opportunity to all glow the leading division of the subject itself. " Lacan's insistence on the agalma, its decision not to amalgamate by no means the object cause of desire with the ideal of a well, indicate a rigorously ethical position in driving and at the end of the psychoanalytic cure, which can lead to analysand to seize the object that guide and conclude that knowledge. This notion, as it moves away from any idealization, may clarify certain aspects of practice art: the splendor of the work is very close to the subjective division for those who enjoy it, whether artist or amateur, but not imprisoned in the status of illustration of the phantom, on the contrary, the repetition time of the time fugitive enigmatic agalma is shining splendor of the object.
Finally, the focus on the object agalma in the analysis of transference and the resolution of this has helped to clarify certain aspects of the transmission of psychoanalytic practice. In Proposition of October 9, 1967, published in the journal Scilicet, No. 1, Lacan also shows that the operative nature of this notion concept establishes its position. This transmission away from essentializing the subject, it removes subjectively through the analysis of the ghost, while the psychoanalyst, supposed to know, is marked by a DESS for which should be criticized all attempts of normalization and metaphysical foundation of this practice. The theoretical rigor of this passage is not tax, in fact, neither the Convention nor the evidence. "This shift in which the subject is taking security capsizing of the ghost in establishing for each its window on reality, what we perceive is that the capture of desire is none other than a Desser . Desser is revealed in this subject of course inessential to know, where the analyst is devoted to the essence of desire, willing to pay to fall, he and his name, the (...) any significant way, being the desire to be in the know enough to be reborn from there a band made of single edge in entering a single fault, which holds the agalma. " Precisely what such a real gap, with the idea and the experience of "passing" in the Freudian School of Paris attempted to raise the issue of training of psychoanalysts and the transmission of psychoanalysis on conceptual foundations that do not permit the domain [maîtrise] perverse unconscious subject's relationship with the object that causes desire.
0 comments:
Post a Comment