Passed Over Stories : 6th November 2005 (Paris) : Jacques Aubert

by Julia Evans on November 6, 2005

This text is a re-written version of a paper delivered under the title “Histoires d’opâques” at the Thirty-fourth Study Days of the Ecole de la Cause Freudienne, Les leçons du sinthôme, 5-6 November, 2005

Published in English

Translated Adrian Price,

In Hurly-Burly, Number 4, October 2010

Available at  /authors a-z or authors by date

In French

Text originally appeared in La Cause Freudienne, lssue 62, March 2006, pp. 99-113

References to Jacques Lacan:

Footnote 5: 5 Lacan, J., Le séminaire, Livre XXlll, Le sinthome, Paris, Seuil, 2005

See Seminar XXIII: The Sinthome or Joyce and the Sinthome: 1975-1976: beginning on November 18th 1975 : Jacques Lacanor here for availability of translations.

P168 of the text : As a result, one finds oneself in a “There is not…”, a marker of an impossible, an impossible to make signify [“N…”] because it harbours the pure act of naming, a nameless naming (heralding a discourse without speech?]: a Name-of-the-Father one can go without on the condition one makes use of it… This is how two modes of writing find themselves knotted together, the readable and the not-for-reading, which orient the reading of Seminar XXIII.

JE : I have been unable to find this exact quote. This is the nearest:

Seminar XXIII : 13thApril 1976 : pX10-11 of Cormac Gallagher’s translation :

Question:-If according to Genesis- I am reading the things that people have been good enough to write to write to me, it is not the worst way to do it given what I have said: that the Real is linked to writing – if according to Genesis as translated by AndréChouraqui, God created a help for man, a help against him, what about the psychoanalyst as a help against?

-J  Lacan: I think that effectively the psychoanalyst cannot conceive of himself otherwise than as a sinthome. It is not psychoanalysis that is a sinthome, it is the psychoanalyst. That is how I will reply to what was put to me as a question earlier. The fact is that it is the psychoanalyst who is, when all is said and done, a help of whom, in the terms of Genesis, one can say that, that he is in short a reversal (retournement). Since moreover the Other of the Other, is what I have just defined now as the little hole there. That the little hole might be able to provide a help all by itself, it is precisely  in this that the hypothesis of the Unconscious has its support. The hypothesis of the Unconscious, (155) as Freud underlines, is something  which, which cannot  hold up except  by supposing the Name-of-the-Father. Supposing the Name-of-the-Father, certainly, is God.  It is in this that, that psychoanalysis, by succeeding, proves that one can moreover do without the Name-of-the-Father.  One can moreover do without  it provided one makes use of it.

Footnote 13: Cf Lacan, J., The Seminar, Book Vll, The Ethics of Psychoanalysis, transl. by D. Porter, New York, Norton & Co..1992
: p172 of text : Joyce goes straight to the essential issue, even if, for Jacques Lacan’s readers, he seems to be halting midway : a first knotting is being pointed at here, the same that is drawn up for us in Seminar Vll, the knotting together of beauty, death, and corruption, against a backdrop of Law.

For information and availability of translations, see Seminar VII: The ethics of psychoanalysis: 1959-1960: from 18th November 1959 : Jacques Lacan or here

Footnote 29:  29Cf.Lacan J, .,Le séminaire, Livre XXIll, Le sinthome, op. cit., pp.175-176 : p179 of the text : We shall not forget his remark when we learn that Virag, the father of Leopold Bloom, having converted to Protestantism, is cut to the quick precisely in an exchange of voices, by the drama of Mosenthal’s hero “who left the house of his fathers”, apparently to his loss.

Seminar XXIII : 20th January 1976 : pV4 of Cormac Gallagher’s translation :

… Rudolph has first emerged as an elder in Zion. He has the face which is that o.t: we are told in a stage direction, that of an elder in Zion. And after various reproaches, some reproaches to his son, he says the following:

-What are you making down this place? Have you no soul?

He is supposed, precisely, not to handle the English tongue well; coming from Hungary, he is supposed not to be able to handle the English tongue.

With feeble vulture talons he feels the silent face of Bloom.  ‘Are you not my son Leopold, the grandson of Leopold? Are you not my dear son Leopold who left the house of his father and left the God of his fathers Abraham and Jacob? (569)

So then, what is happening here at first sight, for the reader of Ulysses, is a phenomenon described several times by Bloom himself, by the expression retrospective arrangement.  This is a term that returns rather often in the, let us say, thoughts of Bloom, right throughout this book. So then the reader cannot fail to be sensitive to this retrospective arrangement. He cannot fail to be sensitive to the fact that it deals with an arrangement that starts from a favourite quotation of the father, a quotation from a literary text that had had, to all appearances, certain effects on him.

(72) And this text is to be found on page 93 of the Penguin edition:

-Nathan ‘s voice! His son’s voice!  I hear the voice of Nathan who left his father to die of grief and misery in my arms, who left the house of his father and left the God of his father.

We see that what returns here is slightly different.

Linked text:

Seminar XXIII: The Sinthome or Joyce and the Sinthome: 1975-1976: beginning on November 18th 1975 : Jacques Lacan or here


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Julia Evans

Practicing Lacanian Psychoanalyst, Sandwich in Kent & London


Other texts

Of the clinic here

Use of power here

Some Lacanian History : here

Topology : here

Lacanian Transmission : here

By Sigmund Freud here

Notes on texts by Sigmund Freud : here

By Jacques Lacan here

Notes on texts by Jacques Lacan here

By Jacques Aubert here

By Julia Evans here