{"id":10192,"date":"2021-08-31T22:47:26","date_gmt":"2021-08-31T20:47:26","guid":{"rendered":"https:\/\/www.grandesassisesamp2022.com\/linstance-sociale-de-la-femme-2\/"},"modified":"2021-10-09T11:08:27","modified_gmt":"2021-10-09T09:08:27","slug":"linstance-sociale-de-la-femme-2","status":"publish","type":"post","link":"https:\/\/www.grandesassisesamp2022.com\/en\/linstance-sociale-de-la-femme-2\/","title":{"rendered":"The Social Instance of the Woman"},"content":{"rendered":"\n

\u201cThe<\/em>\u00a0Woman does not exist\u201d Lacan professes, but women exist, that is why one can say they are\u00a0countable<\/em>\u00a0and not\u00a0innumerable<\/em>. They have less to do with the homogeneous crowd than with\u00a0the singular\u00a0ex-sistence<\/em>\u00a0of each one. But, if one supposes a universal of\u00a0The<\/em>\u00a0Woman, would the symbolic function of language not fall back upon a purely signifying binarism and a reduction to an imaginary idealisation of the man and\u00a0the\u00a0woman, each with its capital letter? Is it not, strictly speaking, a path that would lead to a form of racism,\u00a0due to the separating power of the difference between male and female bodies in the animal kingdom? In an attempt to erase this reduction, some, such as Judith Butler have introduced the notion of \u201cgender identity\u201d by which sex is apparently transcended and chosen. In this elaboration, sex is conceived as being an object of an\u00a0a posteriori<\/em>\u00a0appropriation, \u201ca gendered metaphor\u201d. Thus, there would be between sexed beings, contrary to the hazardous laws of nature, an infinite declension of possibilities left to the choice of each. The latter, by virtue of a logic of contiguity, would secure each difference which from then on becomes\u00a0identity. Thus, what could have been experienced, until then, by some transsexuals as a \u201cmistake of nature\u201d is refuted, since there is no longer, in terms of sex, anything of nature at all. For this same reason\u00a0whoever is<\/em>\u00a0not<\/em>\u00a0trans<\/em>\u00a0is classified\u00a0cis<\/em>: sex in this case does not make, it no longer makes, a hole in the symbolic and tends to produce the\u00a0sexual relation, of which there is not<\/em>. In fact, a social transformation of mores is on the move. This movement of\u00a0resignification<\/em>\u00a0of the world arose against the backdrop of the \u201crising to the social zenith of the object […]\u00a0a[1]<\/strong><\/sup><\/a><\/em>\u201d and the fall of ideals and began in \u201cCalifornian gay and lesbian circles\u201d.<\/p>\n\n\n\n

We are thus led to question this movement, in its metonymic, unlimited, dimension, starting from feminine jouissance.<\/p>\n\n\n\n

With Lacan, sexual difference is reduced neither to anatomy nor to legal construction, it is a matter of the mode of jouissance that exceeds them because of the subject of the unconscious, of the parl\u00eatre<\/em>. Hysteria demonstrates a certain relation to the phallus and man is not excluded from the feminine We will not speak here of feminisation in psychosis, which is of another order. Thus, Lacan characterises feminine jouissance as being not outside the phallus but exceeding it, as supplementary. It is supplementary because a woman does not inscribe herself entirely, she is not all<\/em>, in the phallic norm and because of this fact modifies the phallic measure.  Is this not what Lacan says, as if in passing? \u2013 that woman enjoys a greater relation to freedom<\/em>: \u201cIf I had to locate the idea of freedom <\/em>somewhere, it would obviously be in a woman that I would embody it\u201d. Is this not what brings her closer to the act? \u2013 \u201cmore at ease in the place of the unconscious\u201d, that in which the position of the analyst is on the feminine side, the act being freed up therein. Lacan could say as well that women are the best psychoanalysts and also the worst. One can easily guess why: they are so on the one hand whenever they \u2018play\u2019 the man or the law; and on the other hand, when the freedom which has not yet passed through castration reinforces its mastery, since they do it even more, in body<\/em> [plus encore, en corps<\/em>].
<\/p>\n\n\n\n

As early as the sixties, Lacan had interrogated, by way of feminine sexuality, the question of surpassing the limits, particularly the limits of the intimate, to the extent that this marks society: \u201cLastly, why does the social instance of woman remain transcendent to the contractual order propagated by labor? And in particular is the status of marriage maintained by its effect, despite the decline of paternalism?\u201d[2]<\/sup><\/a>\u00a0From the outset, Lacan does not invoke the retreat of a nostalgic regression but a surpassing. The word to remember here, the pivot of the sentence, is undoubtedly the reference to transcendence, which already implies a beyond of self [un au-del\u00e0 de soi<\/em>]. Is it not this transcendence that has led from the so-called\u00a0marriage of reason<\/em>\u00a0to the\u00a0marriage of love<\/em>\u00a0right up to the\u00a0marriage for all<\/em>, beyond its traditionally heterosexual conception?<\/p>\n\n\n\n

In this text, Lacan does not yet have the formulae of sexuation that will allow him to identify, in Seminar XX in particular, feminine jouissance. It is by way of a journey through homosexuality \u2013 understood in a broad sense, where sexual practice is contingent \u2013 that he seeks and traces the path of this jouissance. So, he begins by examining and differentiating male homosexuality from female homosexuality, based on the difference in their modes of jouissance. In relation to male homosexuality, Lacan takes the example of Catharism, a heretical movement that developed in France in the Middle Ages. Community life was governed by so-called pure laws which, in order to avoid procreation, required their members to go about in same-sex pairs (based on the principle of master\/disciple), hence the homosexual coloration of their bonds. Lacan detects in these ascetic behaviours, circumscribed, prescribed and defined, the putting into play of \u201ca kind of entropy exerting itself towards the community degradation\u201d.[3]<\/sup><\/a><\/p>\n\n\n\n

On the side of feminine homosexuality, what is illustrated, according to Lacan, by the movement of the Pr\u00e9cieuses, is feminine jouissance as infinitised, that which is \u201cnon-localisable\u201d and which presents itself \u201caccording to an erotomaniac mode\u201d. Feminine jouissance has, beyond the screen of fantasy, a relation to A, thus directly to the barred A. That\u00a0freedom<\/em>\u00a0of which Lacan speaks is attached to it and grants it affinity to the\u00a0sinthome<\/em>. From then on, this jouissance goes further than its properly sexualised,<\/ins>\u00a0or simply sublimated, dimension; it touches the whole of society where its function is manifested in act, a function which Lacan \u201chas generalized to the point of making it the regime of jouissance […] as such\u201d.[4]<\/sup><\/a>\u00a0All those who, exceeding the limits, touch upon language, upon civilization, and modify them are not therefore without being marked by femininity. We can see \u2013 Lacan points this out in this chapter \u2013 that this feminine jouissance goes in a direction opposite to that of community entropy, as \u201cthe movement of the Pr\u00e9cieuses\u201d[5]<\/sup><\/a>demonstrates. This movement, the party of a few aristocratic women who also wanted to improve mores, established rules, but rules of discourse, those of a new discourse on love. A love purified, idealised, elaborated in language. Thus was it expressed, in the rooms of these ladies or in the intimacy of the alleyways, through those poetic metaphors, invented and reinvented unceasingly, where beauty served tenderness and distanced the trivial, the common. Each one makes herself heard without aiming at the\u00a0all<\/em>. On the contrary, it is a fireworks display of singular finds. The phallus that centres jouissance on the object is indefinitely pushed back to the horizon in favour of language modifications. \u201cThey are not likely to take the phallus for a signifier\u201d that they defy or replace: \u201cO fie, fie, fie<\/em>! O fie, phi, signi-\u03a6\u00a0!\u201d it is \u201cthe\u00a0Ecce<\/em>\u00a0homo<\/em>\u201d.[6]<\/sup><\/a>\u00a0\u201cIt is only by breaking up the signifier at the level of its letter that one gets to the bottom of it with its final term.\u201d[7]<\/sup><\/a>\u00a0But they don\u2019t see this jouissance, that\u2019s what puts an end to this very personalised movement that constitutes neither a school nor an institution, even if a very large number of their expressions have infiltrated the language, have enriched it and still persist. Their extremely colourful formulae, detaching the letter from the imaginary, have merged into our daily speech,\u00a0the word escapes me [le mot me manque<\/em>],\u00a0to have wit [avoir de\u00a0l\u2019esprit<\/em>],\u00a0or when one is surprised,\u00a0les bras m\u2019en tombent<\/em>[8]<\/sup><\/a>. They have also contributed to the simplification of spelling. Finally, the first modern novel,\u00a0The Princess of Cleves<\/em>\u00a0with its value of introspection, the theme of love, written by Madame de La Fayette, plunges its roots into\u00a0pr\u00e9ciosit\u00e9<\/em>.<\/p>\n\n\n\n

The transcendance of which Lacan speaks finds its place in this gap, in this refusal of arrangements, conventions, semblants, in this reference to something Other. This is to say that women do not confuse the father and the Other to which they aspire according to the fantasy of the hysteric. The latter distinguishes herself from the woman through inscribing on the horizon the signifier that\u00a0\u00a0<\/del><\/s>nevertheless falls short in saying it, signifier of\u00a0The<\/em>\u00a0Woman who thenceforth becomes a myth, a myth\u00a0to come<\/em>. But a myth has no temporality. A myth then, which is jouissance of an Other order, starting from which the world is susceptible to be remodelled. A jouissance this time \u201cnot interdicting\u201d with its part not \u201ctaken up in the interdiction\/recuperation system\u201d.[9]<\/sup><\/a><\/p>\n\n\n\n

Jacques-Alain Miller indicates this: \u201cIt is situated in relation to something other than the limit of the masculine universal that the function of the father is\u201d. A question then emerges: what is the involvement of the status of belief in this regime of jouissance? This beyond of feminine jouissance, although it is a matter of singularity, does not fall into cynicism or epicureanism, but contributes to maintain a function of creative value, no less civilising [civilisatrice<\/em>] without prejudging its positive or negative value. This jouissance, even if she cannot say anything about it, a woman experiences it, she lives it and therefore she believes in it, she testifies to it; on occasion, this gives her a certain pragmatism, a\u00a0being there<\/em>\u00a0[\u00eatre\u00a0l\u00e0<\/em>]. The Lacanian equivocation makes itself heard: \u201call woman are mad\u201d but \u201cnot all, that\u2019s to say, not all mad\u201d.[10]<\/sup><\/a><\/p>\n\n\n\n

The philosophy of \u201cgender identity\u201d initiated by Judith Butler does not contradict this definition. Although it deals with the body, with individual feeling, it goes beyond, in its civilizational aim, as soon as it penetrates the language that it wants to be inclusive. But it postulates that\u00a0all<\/em>,\u00a0each of the existing lives<\/em>\u00a0should\u00a0be included<\/em>\u00a0in a systematic exhaustion where, desubjectivised, it is fragmented. This infinitised progression goes against the desired aim and brings it back to the discourse of the master, \u201cto the inflexible sociologism\u201d, tending towards the worst and not beyond the father, the dimension that it works to destroy by designating\u00a0patriarchy<\/em>. Therefore, this movement remains \u201ccompletely blind [\u2026] to what is involved in feminine jouissance[11]<\/sup><\/a>\u201d starting from which it nevertheless began in the name of a love and of a desire for universal recognition in a madness of the\u00a0All<\/em>.<\/p>\n\n\n\n

Translation by\u00a0Joanne\u00a0Conway and Samya Seth<\/em><\/p>\n\n\n\n

\n\n\n\n

[1]<\/sup><\/a>\u00a0Lacan J., Radiophonie,\u00a0Scilicet<\/em>\u00a02\/3, Paris. Seuil, 1970, pp. 55.99. First published as \u00ab\u00a0Radiophonie\u00a0\u00bb,\u00a0Autres \u00e9crits<\/em>, Paris, Seuil, 2001, p.\u00a0414.\u00a0<\/p>\n\n\n\n

[2]<\/sup><\/a>\u00a0Lacan J., Guiding remarks for a Convention on female sexuality,\u00a0\u00c9crits<\/em>,\u00a0The First Complete Edition in English<\/em>, tr.\u00a0B. Fink, Norton & Co., 2006, p.\u00a0620.<\/p>\n\n\n\n

[3]<\/sup><\/a>\u00a0Ibid<\/em><\/p>\n\n\n\n

[4]<\/sup><\/a>\u00a0Miller J.-A., \u00ab\u00a0La jouissance f\u00e9minine n\u2019est-elle pas la jouissance comme telle\u00a0?\u00a0\u00bb,\u00a0Quarto<\/em>, n\u00b0122, juillet 2019, p.\u00a011.<\/p>\n\n\n\n

[5]<\/sup><\/a>\u00a0Lacan J., Guiding remarks for a Convention on female sexuality,\u00a0op.\u00a0cit<\/em>., p.\u00a0620.<\/p>\n\n\n\n

[6]<\/sup><\/a>\u00a0Lacan J.,\u00a0The Seminar<\/em>, book XIX, \u2026\u00a0or Worse<\/em>. Tr. A.R. Price, Polity Press, 2018, p. 9.<\/p>\n\n\n\n

[7]<\/sup><\/a>\u00a0Ibid.<\/em><\/p>\n\n\n\n

[8]<\/sup><\/a>\u00a0[TN]:\u00a0To be so astounded as to have one\u2019s arms fall off, i.e. to be momentarily unable to act.<\/p>\n\n\n\n

[9]<\/sup><\/a>\u00a0Miller J.-A., \u00ab\u00a0Progr\u00e8s en psychanalyse assez lents\u00a0\u00bb,\u00a0La Cause freudienne<\/em>, n\u00b078, June, 2011, p.\u00a0205.<\/p>\n\n\n\n

[10]<\/sup><\/a>\u00a0Lacan J.,\u00a0Television. A Challenge to the Psychoanalytic Establishment<\/em>, ed. Joan Copjec, Norton, 1990, p. 40 (translation modified).\u00a0<\/p>\n\n\n\n

[11]<\/sup><\/a>\u00a0Lacan\u00a0J.,\u00a0The Seminar, book XIX,<\/em>\u00a0or Worse<\/em>,\u00a0\u00a0op.\u00a0cit<\/em>., p.\u00a017.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cThe\u00a0Woman does not exist\u201d Lacan professes, but women exist, that is why one can say they are\u00a0countable\u00a0and not\u00a0innumerable. They have less to do with the homogeneous crowd than with\u00a0the singular\u00a0ex-sistence\u00a0of each one. But, if one supposes a universal of\u00a0The\u00a0Woman, would the symbolic function of language not fall back upon a purely signifying binarism and a… Read More »The Social Instance of the Woman<\/span><\/a><\/p>\n","protected":false},"author":5,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","footnotes":""},"categories":[72],"tags":[],"class_list":["post-10192","post","type-post","status-publish","format-standard","hentry","category-arguments-en"],"acf":[],"yoast_head":"\nThe Social Instance of the Woman - Grandes assises AMP 2022<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.grandesassisesamp2022.com\/en\/linstance-sociale-de-la-femme-2\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Social Instance of the Woman - Grandes assises AMP 2022\" \/>\n<meta property=\"og:description\" content=\"\u201cThe\u00a0Woman does not exist\u201d Lacan professes, but women exist, that is why one can say they are\u00a0countable\u00a0and not\u00a0innumerable. 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