Racism 2.0 (LQ 371) : 26th January 2014 : Éric Laurent

by Julia Evans on January 26, 2014

This article was originally published in French in the 26 January 2014 edition of Lacan Quotidien Lien vers le site (No. 371, pp. 1-6).  Lien vers Lacan Quotidien n° 371

The English translation by Adrian Price was circulated on 30th January 2014 on the New Lacanian School’s (site) nls-messenger : as ‘[nls-messager] 933.en/ LQ in English: “Racism 2.0” by Eric Laurent : 30th January 2014 : 20:10’ : Available http://www.amp-nls.org/page/gb/49/nls-messager/0/2013-2014/1315 

Or http://www.amp-nls.org/page/gb/109/lacan-quotidien-in-english

Or available  at  www.LacanianWorksExchange.net   /éric laurent

Also published as p217-222 of Hurly-Burly Issue 11, May 2014

For comment see:  PAPERS Nº 6, Electronic Newsletter of the Action Committee of the School One, 2013—2014 Edition, [nls-messenger] 980.en/Papers No 6 English version: 14th March 2014, 22:07: towards WAP conference, ‘A real for the 21st century’: edited by Ram Mandil : Available http://www.amp-nls.org/page/gb/49/nls-messager/0/2013-2014/1375

Access to some of the references – A work-in-progress:

a) The closing words of Seminar XIX, in June 1972 [p. 235 of the French edition] Details of availability in translation : Seminar XIX: 1971-72: …Ou pire …Or worse : from 8th December 1971 : Jacques Lacan or here

From Cormac Gallagher’s translation :  Wednesday 21st June 1972 : Session XII :  p11 to 12 :

I mean that what is born of an analysis, what is born at the level of the subject, of the subject who speaks, of the analysand, is something which with, by means of – man thinks Aristotle said, with his soul – the analysand analyses with this shit that is proposed to him, in the figure of his analyst, the little o(a)-object.  It is with this that something, this split thing ought to be born which is nothing other when all is said and done – than the arm by which a weighing scales can establish what is called justice. Our brother transfigured, this is what is born from analytic incantation and this is what binds us to the one that we wrongly call our patient.

This parasex(u)al, discourse huh? It must be said like that … that, that some batons may be handed back. I would not like to leave you uniquely on something over sweet. The notion of brother, so solidly stamped thanks to all sorts of jurisprudence throughout the ages, coming back to this level, to the level of a discourse, will have what I called just now its return on the level of support.

I did not speak to you in all of that about the father because I think that enough has been said to you already about him, enough explained, to show you that it is around the one who unites, the one who says no! that there can be founded, that there ought to be founded, that there cannot but be founded everything universal! And when we return to the root of the body, if we revalorise the word brother, he is going to enter under full sail at the level of good feelings.

Since I must not all the same allow you to look at the future through rose coloured glasses, you should know that what is arising, what one has not yet seen to its final consequences, and which for its part is rooted in the body, in the fraternity of the body, is racism, about which you have yet to hear the last word. Voilà!

b) ‘Whilst Lacan was predicting the rise of racism, which he was stressing insistently as of 1967 and through into the ’seventies,’ … Probably from Seminar XV – See www.LacaninIreland.com for Cormac Gallagher’s translations.

c) Availability of Television given Television: 1974: Jacques Lacan or here  p32 to 33 : Quote :

Jacques-Alain Miller : From another direction, what gives you the confidence to prophesy the rise of racism? And why the devil do you have to speak of it?

Jacques Lacan : -Because it doesn’t strike me as funny and yet, it’s true.

With our jouissance going off the track, only the Other is ‘ able to mark its position, but only insofar as we are separated from this Other. Whence certain fantasies-unheard of before the melting pot.

Leaving this Other to his own mode of jouissance, that would only be possible by not imposing our own on him, by not thinking of him as underdeveloped.

Given, too, the precariousness of our own mode, which from now on takes its bearings from the ideal of an over-coming [plus-de-jouir – Both “end-of-coming/enjoying” and “excess-of-coming/enjoying”] which is, in fact, no longer expressed in any other way, how can one hope that the empty forms of humanhysterianism [humanitairerie] disguising our extortions can continue to last?

Even if God, thus newly strengthened, should end up ex-sisting, this bodes nothing better than a return of his baneful past.

d) Details of the availability of ‘Proposition’ given ‘Proposal of 9th October 1967 
on the psychoanalyst of the School’: Jacques Lacan

or here

From Russell Grigg’s translation: Let me summarise by saying that what we have seen emerge from this, to our horror, represents the reaction of precursors in relation to what will unfold as a consequence of the rearranging of social groupings by science and, notably, of the universalisation science introduces into them.

Our future as common markets will be balanced by an increasingly hard-line extension of the process of segregation.

Is it necessary to attribute to Freud the wish, given his introduction at birth to the secular model of this process, to guarantee his group the privilege of universal floatability (flottabilité) that the two above-named institutions benefit from? This is not unthinkable.

Be that as it may, this recourse does not make it any easier for the desire of the psychoanalyst to situate itself in this conjuncture.

Let us remember that if the I.P.A. of Mittel Europa has demonstrated its preadaptation to this trial in not losing one single member in the said camps, it was due to this feat that after the war it saw an exodus—which did not occur without a contrary movement (one hundred mediocre psychoanalysts, remember)—of candidates in whose minds the motive of seeking shelter against the red tide, a fantasy of the time, was not absent.

Let us hope that the “coexistence”, which could also be illuminated by a transference, not make us forget a phenomenon that is one of our geographical coordinates, as it were, and the significance of which the drivel about racism rather masks.

e)  Lacan, J., ‘Address on Child Psychoses’, translated by A. R. Price and B. Khiara-Foxton, in Hurly-Burly Issue 8, October 2012, p. 271

Also availability given Autres Écrits: 2001 : Jacques Lacan or here

Quote: What does this mean? It certainly does not mean that I hereby intend in any way to seal off these problems, nor to open them up, as people say, or leave them open. It is a matter of determining them and grasping the reference point from which we can deal with them without remaining ourselves trapped in a certain illusion and, in order to do so, of accounting for the distance to which the correlation whose prisoners we are inclined. The factor at stake here is the most burning issue of our times in so far as this era is the first to have to undergo the calling into question of every social structure as a result of the progress of science. This is something which we are going to be contending with, not only in our domain as psychiatrists, but in the furthest reaches of our universe, and in an ever more pressing fashion: with segregation.

Mankind is entering a period that has been called “global”. In which it will find out about this something that is emerging from the destruction of an old social order that I shall symbolise Empire  whose shadow was long cast over a great civilisation, such that something very different is replacing it, something that carries a very different meaning, the imperialisms,  whose question runs as follows: what can we do so that human masses, which are destined to occupy the same space, not only geographically, but sometimes in a familiar sense, remain separate?

The problem at the level at which Oury set it out just now using the pertinent term “segregation” is therefore merely a local point, a small model of something to which we need to know what the rest of us, I mean psychoanalysts, are going to respond: segregation, which has been put on the agenda by an unprecedented subversion. Here, we should not neglect the perspective from which Oury was able to formulate just now that, within the collective, the psychotic presents himself essentially as the sign, a sign in deadlock, of what legitimises the reference to freedom.

f)  ‘Freud’s Massenpsychologie. In 1921’  Availability:

Group (Mass) Psychology and the Analysis of the Ego : 1921 : Sigmund Freud

Published bilingual at www.Freud2Lacan.com  /Freud: The Metapsychological Papers, Papers on Technique and others

f) Also Logical Time and the Assertion of Anticipated Certainty: A New Sophism : 1945 from Écrits, transl. into English by B. Fink and M. Silver in Ellie Ragland-Sullivan (ed.), Newsletter of the Freudian Field, vol.2, 1988. See Logical Time and the Assertion of Anticipated Certainty: A New Sophism : March 1945 : Jacques Lacan or here  or Écrits : 1966 : Jacques Lacan  or here for current availability.


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Julia Evans

Practicing Lacanian Psychoanalyst


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