On the Names-of-the-Father, by Jacques Lacan

On the Names-of-the-Father, by Jacques Lacan

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On the Names-of-the-Father, by Jacques Lacan

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What astonishing success the Name-of-the-Father has had! Everyone finds something in it. Who one's father is isn't immediately obvious, hardly being visible to the naked eye. Paternity is first and foremost determined by one's culture. As Lacan said, "The Name-of-the-Father creates the function of the father." But then where does the plural stem from? It isn't pagan, for it is found in the Bible. He who speaks from the burning bush says of Himself that He doesn't have just one Name. In other words, the Father has no proper Name. It is not a figure of speech, but rather a function. The Father has as many names as the function has props. What is its function? The religious function par excellence, that of tying things together. What things? The signifier and the signified, law and desire, thought and the body. In short, the symbolic and the imaginary. Yet if these two become tied to the real in a three-part knot, the Name-of-the-Father is no longer anything but mere semblance. On the other hand, if without it everything falls apart, it is the symptom of a failed knotting.- Jacques-Alain Miller

On the Names-of-the-Father, by Jacques Lacan

• Amazon Sales Rank: #529901 in Books
• Brand: Polity
• Published on: 2015-10-05
• Original language: English
• Number of items: 1
• Dimensions: 7.60" h x .48" w x 5.00" l, .0 pounds
• Binding: Paperback
• 96 pages

On the Names-of-the-Father, by Jacques Lacan

Review What astonishing success the Name-of-the-Father has had! Everyone finds something in it. Who one’s father is isn’t immediately obvious, hardly being visible to the naked eye. Paternity is determined first and foremost by one’s culture. As Lacan said, "the Name-of-the-Father creates the function of the father." But then where does the plural stem from? It isn’t pagan, for it is found in the Bible. He who speaks from the burning bush says of Himself that He doesn't have just one Name. In other words, the Father has no proper Name. It is not a figure of speech, but rather a function. The Father has as many names as the function has props. What is its function? The religious function par excellence, that of tying things together. What things? The signifier and the signified, law and desire, thought and the body. In short, the symbolic and the imaginary. Yet if these two become tied to the real in a three-part knot, the Name-of-the-Father is no longer anything but mere semblance. On the other hand, if without it everything falls apart, it is the symptom of a failed knotting. Jacques-Alain Miller

About the Author Jacques Lacan (1901-1981) was one of the twentieth-century’s most influential thinkers. His many works include Écrits, The Four Fundamental Concepts of Psycho-analysis and the many volumes of The Seminar.

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9 of 10 people found the following review helpful. The Secular Apostle By Kevin L. Nenstiel Want to start a fistfight in a university humanities classroom? Just name-drop Jacques Lacan and watch the feathers fly. No single thinker of modern (slash-post-modern) times polarizes opinion so starkly. Academics love or loathe Lacan; only those who've never encountered his densely allusive theories remain neutral. That's why this extremely concise book makes a good introduction to Lacan studies, and a précis of current critical theory.Lacan (1901-1981), like most postwar Freudian theorists, was personally atheist. But unlike Freud himself, Lacan believed religion embodied human attempts to comprehend the ultimately incomprehensible. Though that in itself is hardly controversial, Lacan viewed this insight through a psychoanalytic filter that perceived Father as an Oedipal foe we must vanquish. How can this jibe with faith in a beneficent, all-knowing Father whom we petition in love?The Name-of-the-Father evolved within Lacan's thinking over decades, overlapping other important concepts, coloring how Lacan and his followers perceived central human interactions. But Biblical influence signifies a multiply named Father, a patriarch whose panoply of titles reflects an ever-changing relationship with His people. Spiritual transcendence distorts conventional psychoanalysis. Lacan begins here to address this apparent paradox.Begins, I say, because though Lacan introduces the principle here, he begins the idea in a symposium abruptly abridged by his frequent conflicts with the establishment. Lacan's literary executor, Jacques-Alain Miller, notes that this symposium, once abandoned, never resumed, and the transcript languished for decades. Lacan didn't want the manuscript published during his lifetime. He believed the world wasn't ready for his newfangled grandeur.Lacan's twofold approach requires he first reiterate one of his common creeds, the subdivision of perception into the Real, the Imaginary, and the Symbolic. By recognizing the difference between the real (biological) father, the imaginary (loved) father, and the symbolic (law-giving) father, we can commence understanding the multiple, transcendent Father. Thus the book commences the modes of a theological creed, though it flinches before bringing the idea to maturity.Psychoanalysis often displays unacknowledged messianic inclinations. Freud believed he could heal humanity's lingering suffering with his "talking cure," while Carl Jung's experiments with alchemy and mysticism eventually convinced him of his own holy mission. Lacan's "Return to Freud" statements, here and elsewhere, suggest himself as the Apostle Paul. But he sometimes ventures into disquieting trinitarian veins: Freud as Father, Lacan as Son, and their books as indwelling Spirit.Not for nothing did Deleuze and Guattari condemn the dogmatic inclinations of postwar psychoanalytic theory.Yet this modern creed's willingness to engage with older cosmologies explains psychanalysis's ability to survive changing science. New neurological breakthroughs have forced re-evaluations of existing psychoanalytic doctrine (particularly that which rests on Freud's or Lacan's personal authority). Yet Lacan's intellectual catholicity absorbs challenges in ways Christianity substantially has not. This resilience keeps psychoanalysis germane to lived society, and sustains its vital core, even when workaday applications must adapt or die.This slim book, running barely ninety pages plus back matter, began life as two speeches Lacan gave in 1953 and 1963, is certainly more comprehensible than his immensely compressed prose. As spoken language does, this runs more open and lucid, permitting audiences to hear and grasp it immediately. Not that anyone will mistake it for breezy beach reading: even Lacan's apparently extemporaneous speech is complex, Latinate, and specialized.But his impermeable dialectic only serves to emphasize his true approach. A notoriously erudite speaker, Lacan's long, wordy, frequently tangential approach passes through opaque arteries in pursuing its goal. Some portions appear unrelated to Lacan's ultimate point, revealing their pertinence only in retrospect, if ever. One doesn't read Lacan straightforwardly; like Kierkegaard, Nietzsche, or the Bible, one immerses oneself in the structure, wrestling to be transformed.Rest assured, this book will generate more controversy than it resolves. He demonstrates his propositions using mathematical models that, absent identifiable numeric foundation, permit plural, contradictory interpretation. Lacan loves assertions predicated on personal authority, and often forestalls doubt by proclaiming: "It cannot be otherwise." His first lecture herein concludes with a lengthy Q&A, but ever resistant to friction, his second lecture commences with an injunction to siddown and shuddup.Lacan, like Darwin or TS Eliot, forms a bottleneck which all thought must traverse in approaching modernity. Scandal is the point of his work, not an accident of form. And his often arcane language lets ideological enemies use the same quotes to opposite ends. But new readers will find herein a concise introduction to Lacan, while longstanding believers will find an intriguing, uncompleted avenue of thought. This difficult book deserves a dedicated audience.

5 of 6 people found the following review helpful. lacan, oh lacan By Case Quarter two lectures delivered ten years apart.the first lecture shows the lacan who insists on the importance of reading the texts of freud, and includes lacan discussing the real, the imaginary, and the symbolic. concise and to the point, what lacan said here seems a good preview of what the study of psychoanalysis is about.a seminar stretched over a season provides time to develop ideas. the rushed nature of the second lecture intended as part of a seminar, which became a single lecture, makes another good starting point to the thought of lacan. in THE NAMES OF THE FATHER his remarks on anxiety and desire lead him to kierkegaard’s FEAR AND TREMBLING, kierkegaard’s evaluation of the biblical old testament story of abraham and human sacrifice, the object of sacrifice being isaac, one of his sons. kierkegaard, lacan says, perceived in hegel’s system anxiety as the sign of an existential gap, and that ‘…Freud’s doctrine is the one that clarifies this.’rejecting hegel’s path, provided a way for religion that freud saw as an illusion. lacan referred to religion as the church.particularly, lacan’s second lecture reads well as literary criticism and theological exegesis as it does as a psychoanalytic text, and lacan’s sly tacit humor is evident as he discusses unspoken names.

1 of 1 people found the following review helpful. Not a primer to "Names of the Father"...but these 2 obscure lectures provide an interesting personal glimpse into the speaker By Mad Max This book is part of a series - Polity Press (with translator Bruce Fink) have been digging through old lectures of Lacan, ad finding ones that have yet to be translated into English.This book is comprised of 2 short lectures (each under 40 pages...and this is a small book with wide margins):* The Symbolic, the Imaginary, and the Real (1953)* Introduction to The-Names-of-the-Father (1963)If you read French, these have been published before several times and can probably be found (free) online somewhere. But this is the first widely available English translation.Neither of these lectures are a primer or introduction to any of Lacan's thought. They might be better understood as filling in gaps, and to get more of the personal side of Lacan.For me, the most interesting pieces were the discussion after the first lecture (sadly, the Names-of-the-Father did not have a discussion or Q&A), and the personal glimpses into the speaker (such as his little jokes and self-references to his work).It's definitely not a place to start with Lacan, and I believe the titles are misleading. In the first lecture, for example, he never discussed the "real"! (only the symbolic and imaginary). And the books are so short, and the topics so disjointed, it really leaves the impression that the publisher is looking for every little scrap of previously unpublished material. And, you can find stuff like this on Youtube if you're interested in Lacan's public (even televised) lectures.

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