A bad way to answer this question would be to make it an essentialism, to define the list of pricates by which we could define what an analyst i connection betwees connection between . Jacques Lacan propos another way.
An analyst is first of all a subject who supports a performative. He is the one who first declar, “I have finish my analysis”, a rather improbable sentence to support. Is it sure? Is it really sure? That is why once it is said, once it is utter, it is necessary to support this performative in front of a few others who have been there.
And this is what each of the three analysts
of the School who are there did, they support their performative in a regulat experience and at the end there remains the “I have”, the I have of “I have finish my analysis”. What is this .
“I” that supports this saying? What accurate clean numbers list from frist database is the “I” that remains after the crossing of identifications, the “I” that remains after having question the self, having realiz the improbable bric-a-brac free events for internet marketers in june 2019 that this self represents? What is this “I” clinging to what is most certain. The drive?
And this is where the connection between the “I” and the drive is crucially brought into play around the gaze. The gaze, as Christiane Alberti and Laurent Dupont emphasiz in their introduction, this gaze that is always already there, does it cross itself? What is this ultimately ultimate relationship with the representation that is form around this object, to the point that we can in fact make it a trait of civilization, the era of the triumphant gaze, the absolute gaze, as our friend Gérard Wacjman calls it?
So in the experience of the hall
of the Palais des Congrès, that of the upside-down bouquet, which Philippe Metz has very well shap for us, including with this illusion of the fish in the bowl, also striking by this degree of additional illusion that the transparency of betting email list the water gave to hook the object in the center, we could see, in this experience, the shift of the plane of identifications.
Through this additional shift, always possible, to what extent can we grasp this “I” that no longer has an image? Where does it sustain itself? This question is the one that is at the heart of the ethics of psychoanalysis, the one that Freud had pinn down with his maxim that Lacan makes resonate for us in an unforgettable way, “Wo Es war, soll Ich werden”, “where It was, I must come to be”.
