A Lecture at ICBA, Buenos Aires, (ICdeBA | Instituto Clínico de Buenos Aires www.icdeba.org.ar/) on 26th November 2006.

Translation by Dinorah Otero.

Published by www.LacanianCompass.com Now no longer available on-line – see www.LacanianWorksExchange.net /Laurent (2006)

Subsequently published with Questions & Answers in Psychoanalytical Notebooks, No. 26, 2013, translated by Roger Litten, available at www.LacanianWorksExchange.net /Laurent (2006)

References

P1 The first attempt to re-think the clinic was the reading of Schreber, in “On a question prior to any possible treatment of psychosis,” with the object a. : See’ On a question preliminary to any possible treatment of psychosis : December 1955-January 1956 [1958]) – two most important parts of Seminar III : Jacques Lacan’ at www.LacanianWorks.org /4 Jacques Lacan

P2 the Ego mechanisms of defense : Could be a reference to Splitting of the Ego in the Process of Defence : 1938 [published 1940e] : Sigmund Freud, SE XXIII : p2731-278 or Penguin Freud Library (PFL) Vol 11 p457. Published bilingual at www.Freud2Lacan.com /homepage (Splitting of the Ego in the Process of Defense)

Memoirs of my nervous illness: 1903: Daniel Paul Schreber. See this site /5 Other Authors A-Z (Schreber) or www.LacanianWorksExchange.net /Other Authors A-Z

‘The delusion is a cure—as Freud said’ : I have been unable to trace this reference. Freud’s analysis of Gradiva is a possibility, but help is welcomed. JE 2014

Other contenders gathered from the internet:

Letter of January 1st 1896 to Wilhelm Fliess with “Draft K” attached: known as Letter 39: Sigmund Freud

: see following for Draft K. See this site /3 Sigmund Freud (18960101)

Draft K : The Neuroses of Defence (A Christmas Fairy Tale) : 1st January 1896 : Sigmund Freud

Attached to Letter of January 1st 1896 – see above. See this site /3. Sigmund Freud (18960101)

From internet : Sigmund Freud believed that delusions rather than being symptoms of the disorder, are part of the healing process. In 1896, he described projection as the main defence mechanisms in paranoia.

This theorizing is significant as it introduces the hypothesis of loss, restitution, and recovery into the psychiatric lexicon of the opposition between schizophrenia and paranoia.

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Psychoanalytic notes on an autobiographical account of a case of paranoia (Dementia Paranoides) (President Schreber) : 1910 (published 1911c) : Sigmund Freud

SE XII p3-90. See www.LacanianWorks.org /3 Sigmund Freud (19100101) or President Schreber (1 A Lacanian Clinic) or www.LacanianWorksExchange.net

From the internet: In this Freud defended the hypothesis that if psychosis is characterized by a tendency towards the systematized form and the formation of delusion, then the clinical form of paranoia can be considered an attempt at restitution and stabilization when contrasted with schizophrenic withdrawal and disorganization. According to Freud, in paranoia, delusion is often correlated with the return of the subject’s social relations with the world, albeit in a modified form.

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The Loss of Reality in Neurosis and Psychosis : 1924: Sigmund Freud,

SE XIX p181-188. From the internet : This hypothesis when Freud defines that the reparative function of psychotic phenomena is mainly a response to the loss of reality that occurs when the subject rejects an element of the external world.

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Citations

– Quoted towards Pipol XI, Clinic & Critique of Patriarchy, Brussels, July 1st & 2nd 2023. Circulated by PIPOLNews, as Subject: The Pipol 11 bibliography : don’t do without it and make use of it !, Date: 21 February 2023 at 15:06:17 GMT, P61 of the Bibliography at https://www.pipol11.eu/wp-content/uploads/2023/02/Bibliographie-Pipol-XI-Premiere-Livraison.pdf

Éric Laurent, “Ordinary Psychosis”, Psychoanalytical Notebooks, No. 26, 2013, p. 18

LAURENT

“There is a conversation about what the Name-of-the-Father is that has been going on for three and a half thousand years, taking its reference from Moses. We thus have a discourse from which the variations can take support. The difference that follows from this orientation on the basis of psychosis is that in neurosis one cannot save, or try to save, the subject from his Oedipal delusion.

The problem is how to extract it. It is true that considering the treatment from the point of view of the neurotic subject consists in how to manage – and this is effectively in complete congruence with what has been said – to obtain the production of the S1s without them being taken up in the inscription of the discourse, or the delusion, on the Name-of-the-Father. Or, according to Lacan’s formula in Seminar XXIII: The Sinthome, how to free ourselves from eternity. How to free ourselves from eternity, from the eternity of the love of the father? How to refer the subject to the contingency of the encounters with jouissance that marked, traumatised, his body, and which remain as insurmountable fragments of the real?”

Seminar XXIII 11th May 1976 in Seminar XXIII The Sinthome or Joyce and the Sinthome (1975-1976) : 18th November 1975 : Jacques Lacan : See this site /4 Jacques Lacan or www.LacanianWorksExchange.net /Lacan (19760511)

PXI 11-12 in Cormac Gallagher’s translation : This is what is called the ego. If the ego is said to be narcissistic, it is indeed because there is something at a certain level which supports the body as image. But in the case of Joyce is the fact that this image, on this occasion is not involved, is this not what marks that on this occasion the ego has a quite particular function. How can that be written in, in my noeud bo?

So then here, I trace out, I am breaking through something which you might not necessarily follow. How far, as I might say, does this père -version go? As you know since the time I have been writing it, that is what the noeud bo is. It is the sanction of the fact that Freud makes everything depend on the function of the father. The noeud bo is only the translation of this, the fact is, as I was reminded last evening, love and, into the bargain, the love that one can qualify as eternal, is what is referred back to the function of the father, which is addressed to him, in the name of the fact that the father is the carrier of castration. This at least is what Freud put forward in Totem and Taboo, namely, the reference to the first horde. It is in the measure that the sons are deprived of women that they love the father.

It is in effect something quite singular and breathtaking and that is sanctioned only by Freud’s intuition. But to this intuition, to this intuition, I am trying to give a different body, precisely, in my noeud bo which is so well designed to evoke Mount Nebo or, as they say, the Law. This Law which has absolutely nothing to do with the laws of the real world, the laws of the real world being moreover a question that remains completely open, and the Law, (170) on this occasion, is simply the law of love, namely, perversion.

It is very curious that learning to write, learning to write at least my noeud bo, is of some use.