{"id":1108,"date":"2019-07-01T14:47:46","date_gmt":"2019-07-01T17:47:46","guid":{"rendered":"http:\/\/matpsil.com\/revista-lapso\/\/?post_type=avada_portfolio&#038;p=1108"},"modified":"2023-12-10T16:05:32","modified_gmt":"2023-12-10T15:05:32","slug":"leserre-a-crooked-cigar","status":"publish","type":"avada_portfolio","link":"http:\/\/matpsil.com\/revista-lapso\/portfolio-items\/leserre-a-crooked-cigar\/","title":{"rendered":"LESERRE | A crooked cigar"},"content":{"rendered":"<p><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-modal modal fade modal-1 leserre\" tabindex=\"-1\" role=\"dialog\" aria-labelledby=\"modal-heading-1\" aria-hidden=\"true\" style=\"--awb-border-color:#ebebeb;--awb-background:#f6f6f6;\"><div class=\"modal-dialog modal-lg\" role=\"document\"><div class=\"modal-content fusion-modal-content\"><div class=\"modal-header\"><button class=\"close\" type=\"button\" data-dismiss=\"modal\" aria-hidden=\"true\" aria-label=\"Close\">&times;<\/button><h3 class=\"modal-title\" id=\"modal-heading-1\" data-dismiss=\"modal\" aria-hidden=\"true\">Lucas Leserre<\/h3><\/div><div class=\"modal-body fusion-clearfix\">\n<p>lucasleserre@gmail.com<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-2 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-1 sep-underline sep-solid fusion-title-center fusion-title-text fusion-title-size-two\"><h2 class=\"fusion-title-heading title-heading-center fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:25;--minFontSize:25;line-height:1.5;\">A crooked cigar<\/h2><\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-2 fusion_builder_column_1_6 1_6 fusion-flex-column fusion-no-small-visibility\" style=\"--awb-bg-size:cover;--awb-width-large:16.666666666667%;--awb-margin-top-large:0px;--awb-spacing-right-large:11.52%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:11.52%;--awb-width-medium:16.666666666667%;--awb-spacing-right-medium:11.52%;--awb-spacing-left-medium:11.52%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-3 fusion_builder_column_2_3 2_3 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:66.666666666667%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:2.88%;--awb-width-medium:66.666666666667%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:2.88%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><style type='text\/css'>.reading-box-container-1 .element-bottomshadow:before,.reading-box-container-1 .element-bottomshadow:after{opacity:0.70;}<\/style><div class=\"fusion-reading-box-container reading-box-container-1 fusion-animated\" style=\"--awb-title-color:#333333;--awb-margin-top:0px;--awb-margin-bottom:84px;\" data-animationType=\"fadeInUp\" data-animationDuration=\"0.5\" data-animationOffset=\"top-into-view\"><div class=\"reading-box reading-box-center element-bottomshadow\" style=\"background-color:#ecf0f5;border-width:1px;border-color:#f6f6f6;border-top-width:3px;border-top-color:var(--primary_color);border-style:solid;\"><h2>LUCAS LESERRE<\/h2><div class=\"reading-box-additional fusion-reading-box-additional\">\n<div class=\"fusion-aligncenter\"><a class=\"fusion-button button-flat fusion-button-default-size button-custom fusion-button-default button-1 fusion-button-default-span fusion-button-default-type\" style=\"--button_accent_color:#333333;--button_accent_hover_color:#333333;--button_border_hover_color:#333333;--button_border_width-top:1px;--button_border_width-right:1px;--button_border_width-bottom:1px;--button_border_width-left:1px;--button-border-radius-top-left:25px;--button-border-radius-top-right:25px;--button-border-radius-bottom-right:25px;--button-border-radius-bottom-left:25px;--button_gradient_top_color:rgba(181,41,41,0);--button_gradient_bottom_color:rgba(181,41,41,0);--button_gradient_top_color_hover:rgba(0,0,0,0.1);--button_gradient_bottom_color_hover:rgba(0,0,0,0.1);\" target=\"_self\" href=\"#\" data-toggle=\"modal\" data-target=\".fusion-modal.leserre\"><span class=\"fusion-button-text\"><\/span><i class=\" fa fa-user button-icon-center\" aria-hidden=\"true\"><\/i><\/a><\/div>\n<\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-4 fusion_builder_column_1_6 1_6 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button-default fusion-button-default button-3 fusion-button-default-span fusion-button-default-type\" style=\"--button-border-radius-top-left:0;--button-border-radius-top-right:0;--button-border-radius-bottom-right:0;--button-border-radius-bottom-left:0;\" target=\"_self\" href=\"http:\/\/matpsil.com\/revista-lapso\/portfolio-items\/leserre-un-cigarro-torcido\/\"><span class=\"fusion-button-text\">VERSION EN ESPA\u00d1OL<\/span><\/a><\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-3 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-6 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><style type='text\/css'>.reading-box-container-2 .element-bottomshadow:before,.reading-box-container-2 .element-bottomshadow:after{opacity:0.70;}<\/style><div class=\"fusion-reading-box-container reading-box-container-2\" style=\"--awb-title-color:#333333;--awb-margin-top:0px;--awb-margin-bottom:84px;\"><div class=\"reading-box\" style=\"background-color:#ecf0f5;border-width:1px;border-color:#ecf0f5;border-style:solid;\"><h2>Abstract<\/h2><div class=\"reading-box-additional fusion-reading-box-additional\">\n<p style=\"text-align: justify\">The sign is tackled on the basis of different moments in Jacques Lacan\u2019s teaching, placing a referential field where passages and accurate punctuations are assigned regarding the significant, the sign, the letter and the cypher. Therefore a tour is proposed where the articulation of these concepts, linked to Jacques Lacan\u2019s last teaching, can be read attempting to clarify the different turns that the problem of the real and the sense imply.<\/p>\n<\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-4 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-margin-top:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-7 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-1\"><p style=\"text-align: right\">Undeciphered and alone, I know<br \/>\nin the vague night I can be a bronze<br \/>\nprayer or a saying in which is encoded<br \/>\nthe flavor of a life or of an evening<br \/>\nor Chuang Tzu&#8217;s dream, which you know already<br \/>\nor an insignificant date or a parable<br \/>\nor a great emperor, now a few syllables<br \/>\nor the universe or your secret name<br \/>\nor that enigma you investigated in vain<br \/>\nfor so long a time though all your days.<br \/>\nI can be anything. Leave me in the dark.<br \/>\nSigns, Jorge L. Borges, 1976<\/p>\n<p style=\"text-align: justify\"><span class=\"fusion-dropcap dropcap dropcap-boxed\" style=\"--awb-border-radius:8px;--awb-background:#dd3333;\">T<\/span>he incentive to write about two phrases by Lacan, one from 1973 and the other from 1976, last years of his life, and thus, of his teaching, forced me to swim in an open sea with many currents, some contradictory, as if in this last period the main courses through which his teaching traveled disappeared and we found ourselves in an ocean with some scattered islands, loose, not able to form a continent. Writing about this ocean is like letting out to build a small island so as to feel that we step on some \u201csolid land\u201d.<\/p>\n<p style=\"text-align: justify\">The emergence of the knots and their manipulation during the sessions in his seminar (even with his back towards the attendance), the oracular character in some affirmations and the overwhelming use of neologisms, of word games, are some samples of the puzzle in which this last period becomes. I take Miller\u2019s<a href=\"#_edn1\" name=\"_ednref1\">[1]<\/a> words to describe this moment:<\/p>\n<p style=\"text-align: justify;padding-left: 40px\">I seek. I seek because I can find no entrance in Lacan\u2019s very later teaching. I cannot find it or I find too many. It is a maze with many entrances, a maze that leads to the Minotaur, which must be fought with that same thing to which he is opposed and that inspires proposals which seem contradictory if we think about them with the common logic that we possess, even when this logic is from the previous Lacan. What I bring here is then, what I have saved after eliminating many unsuccessful attempts. (Miller, 2012, p. 131)<\/p>\n<p style=\"text-align: justify\">Two quotations at hand: the first one belongs to what is known as \u201cSelf-commentary\u201d, it refers to an intervention that Lacan gave in VI Congress of Freudian School of Paris on November 2<sup>nd<\/sup>, 1973 and in which he discusses \u201cIntroduction to the German Edition of the First Volume of <em>\u00c9crits<\/em>\u201d written a month before, on October 7<sup>th<\/sup>:<\/p>\n<p style=\"padding-left: 40px;text-align: justify\">What I would want is that psychoanalysts knew that everything must take them to the solid support they have in the sign and that it is necessary not to forget that the symptom is a knot of signs. As the sign makes knots; (\u2026) it is precisely because of the knots \u2014 as I many times tried to put on the dock in my seminar \u2014 are absolutely capital. (Lacan, 1973c, p. 17)<\/p>\n<p style=\"text-align: justify\">The second quote places us four years later, in his <em>Seminar XXIV<\/em>, in the class of May 10<sup>th<\/sup>, 1977 where he says: \u201cEverything that is mental, in the end, is what I write with the name <em>sinthome<\/em>, that is to say, sign\u201d (Lacan, 1976-77 [2006], p. 37).<\/p>\n<p style=\"text-align: justify\">Following the Millerian orientation:<\/p>\n<p style=\"padding-left: 40px;text-align: justify\">I speak of the <em>first Lacan<\/em>, thus, of his first ten years of teaching from \u2018The Function and Field of Speech and Language in the Unconscious\u2019. And I also speak of the <em>later Lacan<\/em>, thus, of the one that begins to develop from the twentieth seminar, <em>Encore<\/em>. There is then, in between, a <em>second Lacan,<\/em> who starts with <em>The Four Fundamental Concepts of Psychoanalysis.<\/em> But I will add a supplementary participation in this sort of repartition. In the <em>later Lacan<\/em>, we should distinguish the <em>very later Lacan <\/em>(\u2026) this chapter IX of <em>The sinthome<\/em> seminar sets a turn, as he had formerly pointed out when he spoke about the VII class of the seminar <em>Encore<\/em>. (Miller, 2006-07, p. 56)<\/p>\n<p style=\"text-align: justify\">Therefore the \u201cSelf-commentary\u201d quotation would correspond with the \u201clater teaching\u201d, and the quote from <em>Seminar XXIV<\/em>, in turn, corresponds with the \u201cvery later teaching\u201d<em>. <\/em>Both quotations indicate the value, place and use of the concept of sign, to which Lacan goes back at this point, in short, to the articulation Lacan with Charles S. Peirce.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-5 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-8 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-2 sep-underline sep-solid fusion-title-text fusion-title-size-three\" style=\"--awb-margin-bottom:30px;--awb-sep-color:#dd3333;\"><h3 class=\"fusion-title-heading title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:20;--minFontSize:20;line-height:1.5;\">Brief history of the sign in Lacan\u2019s teaching<\/h3><\/div><div class=\"fusion-text fusion-text-2\"><p style=\"text-align: justify\">The articulation Lacan with Peirce hasn\u2019t been greatly tackled \u2013 there have been some attempts of a complex use of abduction to make it equivalent to interpretation \u2013 though a thesis by Mariana G\u00f3mez, published as <em>From the signifier to the letter: Peircean semiotic in the formulation process of the Lacanian discourse<\/em> (2007), really stands out and will be one of the foundations of this paper.<\/p>\n<p style=\"text-align: justify\">The first explicit reference from Lacan to Peirce may be found in \u201cOn a Question Preliminary to Any Possible Treatment of Psychosis\u201d (Lacan, 1958 [2008]), when he performs the analogy between the Jakobsonian shifter and Peirce\u2019s symbol-index: \u201cRoman Jakobson takes this term from Jespersen to designate those words from the code that only make sense because of the coordinates (attribution, dating, emission date) of the message. In reference to Peirce\u2019s classification they are symbol-indexes\u201d (Lacan, 1958 [2008], pp. 512-513).<\/p>\n<p style=\"text-align: justify\">It must not be forgotten that Lacan had already used the sign to place \u201cit\u201d which makes up the certainty at stake in psychosis, the small fundamental phenomenon, which the German school of psychiatry mentioned as self-reference and the French school as personal signification and which Lacan names delusional intuition. He illustrates it with a case of his own:<\/p>\n<p style=\"padding-left: 40px;text-align: justify\">One of our psychotics narrates the strange world he entered a while ago. Everything has become a sign to him. Not only is he spied, observed, guarded, but he is spoken to, indicated, looked at (\u2026). If he finds a red car on the street \u2013a car is not a natural object\u2014 not by chance, will he say, it happened at that time. (Lacan, 1955-56 [1985], p. 19)<\/p>\n<p style=\"text-align: justify\">This sign can be read as a \u201csignifier in the real\u201d (Lacan, 1955-56 [1985], p. 187), a loose S1, which doesn\u2019t chain or make a hole and which leaves no doubt that the subject is concerned by it. This subject will be named 11 years ahead as: \u201csubject of <em>jouissance<\/em>\u201d (Lacan, 1966 [2012], p. 233).<\/p>\n<p style=\"text-align: justify\">The other great reference (although implicit this time) to Peirce is found in the popular Lacanian formula \u201ca subject is what a signifier represents to another signifier\u201d as \u201cthis formula is produced from Peirce\u2019s when he defines the sign as \u201csomething that represents something to someone\u201d (G\u00f3mez, 2007, p. 64).<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-6 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-9 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-3 sep-underline sep-solid fusion-title-text fusion-title-size-three\" style=\"--awb-margin-bottom:30px;--awb-sep-color:#dd3333;\"><h3 class=\"fusion-title-heading title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:20;--minFontSize:20;line-height:1.5;\">We find the smoker<\/h3><\/div><div class=\"fusion-text fusion-text-3\"><p style=\"text-align: justify\">The motives, reasons and the use Lacan makes of the sign are mentioned several times since <em>Seminar XX <\/em>by J.-A. Miller<em>.<\/em> In the class of January 16th, 1973 Lacan bursts in and shakes the whole auditorium and us, his readers, giving a new reading of the famous example of fire: \u201cSmoke can too be a sign of the smoker. Even more, it always is, by essence. There is no smoke but as a sign of the smoker. (\u2026) it is sign of an effect (\u2026) that is of the subject\u201d (Lacan, 1972-73 [1995], p. 64). In this seminar Lacan explores the version of the sign that accounts for a subject <em>en-corpse<\/em> and which is now a smoker! I don\u2019t think there is a stronger example of a smoker as opposed to the subject as lack-of-being. He goes from emphasizing the fugacity and evanescence (Lacan, 1964 [1995]) of the subject to highlight something that leaves no doubt: the smoke of the smoker. Here the sign points at, indicates the way to <em>jouissance <\/em>and funnily one remembers that at the beginning of this class in <em>Seminar XX<\/em> Lacan speaks of the sign articulating it to love: \u201c(\u2026) the <em>jouissance<\/em> of the Other, which I said to be symbolized by the body, is not a sign of its love\u201d (Lacan, 1972-73, [1995], p. 51).<\/p>\n<p style=\"text-align: justify\">In <em>The Escape of Sense<\/em> (2012), Miller performs a reading of \u201cIntroduction to the German Edition of the First Volume of <em>\u00c9crits<\/em>\u201d. One of the points he highlights is that:<\/p>\n<p style=\"padding-left: 40px;text-align: justify\">\u201cLacan substitutes the term signifier by the term sign as the sign is evidently made to have the effect of significance, whereas what Lacan wants to designate, on the contrary, is a symbolic term which has an effect of <em>jouissance<\/em> by excellence. And it is at that point when he says <em>sign<\/em>. He tries to use this term differently from the term signifier. The signifier is symbolic as long as it has the effect of significance and the sign, on the contrary, is that new symbolic that has by excellence the effect of <em>jouissance<\/em>.\u201d (pp. 316-317)<\/p>\n<p style=\"text-align: justify\">It is observed that Lacan goes from the use of the sign to designate, point at a subject (but with different characteristics of the barred subject, lack-of-being): the red car, the <em>shifter,<\/em> Ulises<a href=\"#_edn2\" name=\"_ednref2\">[2]<\/a>, the smoker, to using the sign to refer to the symptom.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-7 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-10 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-4 sep-underline sep-solid fusion-title-text fusion-title-size-three\" style=\"--awb-margin-bottom:30px;--awb-sep-color:#dd3333;\"><h3 class=\"fusion-title-heading title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:20;--minFontSize:20;line-height:1.5;\">The cipher of the symptom<\/h3><\/div><div class=\"fusion-text fusion-text-4\"><p style=\"text-align: justify\">The presentation of 1973 entitled \u201cSelf-commentary\u201d provides a special occasion to get a glimpse on how Lacan comments on Lacan. It is framed in a very particular year, as he begins with the \u201cEpilogue\u201d to <em>Seminar XXI,<\/em> written on January 1<sup>st<\/sup>, 1973, year in which he starts the publication of his seminars. In addition, throughout that year he produces other important texts such as: \u201c<em>L\u2019\u00e9tourdit<\/em>\u201d, \u201cTelevision\u201d, \u201cIntroduction to the German Edition of the First Volume of <em>\u00c9crits<\/em>\u201d and, of course, Seminars XX and XXI.<\/p>\n<p style=\"text-align: justify\">During that year, in several opportunities he comments on the question of the sign, the important thing is, on the one hand his disagreement with the sense, and on the other hand his approach to the cipher:<\/p>\n<p style=\"padding-left: 40px;text-align: justify\">The sign of the sign (\u2026) is that any sign can perform, as well as its own, the function of any other sign, precisely because it can substitute it. Since the sign has no significance but because it has to be deciphered. Without a doubt the succession of signs needs to make sense through decipherment. (\u2026) It can look higher in the structure cipher than counting. The tangle is then, exactly what that is made for. It begins with the ambiguity of the Word cipher. The cipher founds the order of the sign. (Lacan, 1973a [2012], pp. 579-580)<\/p>\n<p style=\"text-align: justify\">So, the cipher founds the order of the sign and the sign can perform the function of any other sign, the so called substitution operation (which doesn\u2019t exactly work as a metaphor). In effect, we know a habitual way of enciphering when we have to create keys in banks or the internet. To simply cipher a message we substitute letter A with letter E and we get the Mefelde <a href=\"#_edn3\" name=\"_ednref3\">[3]<\/a> key. It is a ciphered message, and in addition, a written one.<\/p>\n<p style=\"text-align: justify\">Let us remember that \u201cthe unconscious, he himself, performs that job of cipherment (\u2026) The cipher, on the one hand, establishes the order of the sign but, on the other hand, the case is given in which the cipher works to write numbers\u201d (Lacan, 1973c [1996], pp. 13-14) and later on he adds: \u201cWhat is that cipherment for? (\u2026) it is useless, it is not in the order of what is useful, it is in the order of <em>jouissance<\/em>\u201d (Lacan, 1973c [1996], p. 17), let us emphasize <em>jouissance<\/em>.<\/p>\n<p style=\"text-align: justify\">Now, let\u2019s take this fragment from \u201cSelf-commentary\u201d (Lacan, 1973c [1996]): \u201cthe symptom is a knot of signs. As the sign makes knots\u201d; and let\u2019s put it together with what he wrote a few months before for \u201cTelevision\u201d: \u201cwhat the symptom is made of, that is to say, a knot of signifiers\u201d (Lacan, 1973b [2012], p. 542) What do we get? The minotaur!<\/p>\n<p style=\"text-align: justify\">Then, does the symptom consist of a knot of signs or signifiers? This question is not properly asked as it suggests that one statement is true and another one is false due to the disjunction at stake.<\/p>\n<p style=\"text-align: justify\">Perhaps this has to do with the fact that the symptom is made of signifier chains and also of signs. Miller solves it this way:<\/p>\n<p style=\"text-align: justify;padding-left: 40px\">\u201cIn R.S.I. (\u2026) he defines the symptom as a form of <em>jouissance<\/em> of the unconscious and more precisely, a form of <em>jouissance<\/em> of the S1 (\u2026) a <em>jouissance<\/em> of the signifier. It is clear that this <em>jouissance<\/em> of the signifier moves the whole perspective. Therefore, at one time \u2014and I found it obscure\u2014 Lacan substituted the reflection he was making about the signifier with a reflection about the sign. Hence, he was able to oppose sense and sign, whereas our ABC was that the sign had taken a backseat to the signifier articulation. Thus, if Lacan spoke of sign \u2014in \u201cTelevision\u201d, for example\u2014 the same place where he spoke of the signifier, it was because he was in search of a term in which the signifier was complemented by <em>jouissance<\/em> (\u2026) What makes insignia<a href=\"#_edn4\" name=\"_ednref4\">[4]<\/a> to a subject is his symptom\u201d (Miller [1998], p. 253)..<\/p>\n<p style=\"text-align: justify\">To speak of the <em>jouissance<\/em> of the symptom in Lacan is not new, let us remember that in <em>Seminar X<\/em> he already said: \u201cThe symptom, in its nature, is <em>jouissance<\/em>, do not forget it, undercover <em>jouissance<\/em>, without a doubt, <em>untergebliebene befriedigung, <\/em>it does not need you as the <em>acting out<\/em>, it is self-sufficient\u201d (Lacan, 1962-63 [2007], p. 139). But at this point in his teaching he does not emphasise the covering, the formal wrapping of the symptom, its bone.<\/p>\n<p style=\"text-align: justify\">With the sign the operation is a different one: finding a term that accounts for the signifier and <em>jouissance<\/em> simultaneously. This operation allows Lacan to put a stress on an element that doesn\u2019t articulate or mean anything, thus, Lacan plays with the misunderstanding of the cipher. The unconscious as a ciphering device but as a counting device as well: \u201cBut the sign in turn produces <em>jouissance<\/em> by the cipher that signifiers allow: it is what drives the mathematician to cipher, beyond <em>jouissance<\/em>-sense\u201d (Lacan, 1973d [2012], p. 577).<\/p>\n<p style=\"text-align: justify\">The symptom is made from the use and game that Lacan makes of the misunderstanding of the cipher, whether it is to decipher or as a number which doesn\u2019t summon any decipherment.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-8 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-11 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-5 sep-underline sep-solid fusion-title-text fusion-title-size-three\" style=\"--awb-margin-bottom:30px;--awb-sep-color:#dd3333;\"><h3 class=\"fusion-title-heading title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:20;--minFontSize:20;line-height:1.5;\">Fire in the Woods: A sign of the real<\/h3><\/div><div class=\"fusion-text fusion-text-5\"><p style=\"text-align: justify\">Some years ahead, in his \u201cvery later teaching\u201d<em>, <\/em>that one which for Miller starts in the class of April 13<sup>th<\/sup>, 1976, in his <em>Seminar XXIII <\/em>and which begins as follows:<\/p>\n<p style=\"padding-left: 40px;text-align: justify\">I invented what is written as the real. Naturally, it is not enough to write the real as something <em>real<\/em>. A few many have before I did. But I write this real with the form of the borromean knot, which is not a knot but a chain, which has certain properties. In the minimum way in which I traced this chain, at least three elements are needed. The real consists of naming one of these three <em>real<\/em>. (Lacan, 1975-76 [2006], p. 127)<\/p>\n<p style=\"text-align: justify\">The Lacanian invention of the real is one of the three elements of the chain, but Lacan also plays with writing this real with the borromean knot. He adds:<\/p>\n<p style=\"padding-left: 40px;text-align: justify\">These three elements, knotted, as it is said, chained in fact, form a metaphor. It isn\u2019t but, of course, a metaphor of the chain. How is it possible that there is a metaphor of something that is just a number? This is why this metaphor is called the cipher. There are many ways to trace the ciphers. The simplest way is the one I designed with the unary feature. (Lacan, 1975-76 [2006], p. 128)<\/p>\n<p style=\"text-align: justify\">Once again the cipher!<\/p>\n<p style=\"text-align: justify\">The use of misunderstanding by Lacan at this time becomes one of the transmission<a href=\"#_ftn1\" name=\"_ftnref1\"><sup>[1]<\/sup><\/a> methods by excellence and, at the same time, the core of the interpretation operation.<\/p>\n<p style=\"text-align: justify\">Let us recall that Lacan had already observed that each \u201ccircle is certainly the most eminent representation of the One\u201d (Lacan, 1972-73 [2006], p. 173). Let us notice that \u201c(\u2026) in spite of these ternary and quaternary constructions, what runs Lacan\u2019s teaching until <em>Seminar XXII<\/em> is constantly binary. This is fundamental in relation to this binary, as the ternary R.S.I. is inscribed as innovation\u201d (Miller, 2012, p. 288). When Miller deals with \u201cvery later teaching\u201d later on he states that:<\/p>\n<p style=\"padding-left: 40px;text-align: justify\">To Lacan, there clearly is a push towards unarism, a search \u2013 even through word games \u2013 of saying signifier and <em>jouissance<\/em>, sense and object <em>a<\/em> at the same time. In this line, I even come to think that Lacan\u2019s later teaching is presented as three-fold, that is to say, it is sustained in the trio of the real, the symbolic and the imaginary, which he had emphasized long ago but never had he portrayed as such and prioritized its manipulations: that is in fact to prepare his push to unarism. (Miller, 2011, pp. 279-280)<\/p>\n<p style=\"text-align: justify\">This is the explicitly Peircean moment in Lacan:<\/p>\n<p style=\"padding-left: 40px;text-align: justify\">A so-called Charles Sander Peirce has built his own logic on this matter, which, due to the stress he makes on the relation, leads him to make three-fold logic. I follow exactly the same path, only that I call things by their name \u2013 symbolic, imaginary and real, in the good order. (Lacan, 1975-76 [2006], p. 119)<\/p>\n<p style=\"text-align: justify\">Thus, jumping from one small island to another in this voyage we get to the second quotation: \u201c(\u2026) everything that is mental, in the end, is what I write with the name <em>sinthome<\/em>, that is, sign\u201d (Lacan, 1976-77 [2006], p. 37).<\/p>\n<p style=\"text-align: justify\">Lacan gives a second turn to the \u201csmoke\u201d, if I may call it this way, our solid land from the beginning. It is not only about the sign of a smoker anymore: \u201cThe sign is immediately captured the following way: if there is a fire, it is because somebody made it. Although later on one may realize that the jungle is on fire without there being a culprit.\u201d (Lacan, 1975 [1988], p. 135).<\/p>\n<p style=\"text-align: justify\">Something happens. Besides the smoker ex-ists the ray, which introduces the real in the sign, which brings the sign even closer to the real, as absolute sign, with no relative value, outside the system, \u201csomething which means no other thing\u201d (Brodsky, 1999, p. 23).<\/p>\n<p style=\"text-align: justify\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The <em>sinthome<\/em> isn\u2019t deciphered but it is about the knowing-how-to-do there with the singular form of <em>jouissance<\/em>, the there is of the one as an answer to the \u201cthere isn\u2019t sexual relationship\u201d.<\/p>\n<p style=\"text-align: justify\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The day of his birthday, in that particularly remarkable class of <em>Seminar XXIII<\/em> which Miller brands for life in his reading of \u201cvery later teaching\u201d, ends with Lacan reading several questions handed to him in writing. The smoker Lacan says: \u201cI thank you for sending me your questions, leaving this one aside: \u2014<em>\u00bfIs your crooked cigar a symptom of your real?<\/em> Certainly. My crooked cigar has the closest relation to the question I brought up about the equally crooked straight line\u201d (Lacan, 1975-76 [2006], p. 137).<\/p>\n<p style=\"text-align: justify\"><a href=\"#_ftnref1\" name=\"_ftn1\"><sup>[1]<\/sup><\/a> The title of <em>Seminar XXIV <\/em>represents the <em>hight <\/em>of this exercise. de este ejercicio.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-9 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-12 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-6 fusion-sep-none fusion-title-text fusion-title-size-three\" style=\"--awb-margin-bottom:30px;--awb-sep-color:#dd3333;\"><h3 class=\"fusion-title-heading title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:20;--minFontSize:20;line-height:1.5;\">Notes<\/h3><\/div><div class=\"fusion-text fusion-text-6\"><p style=\"text-align: justify\"><a href=\"#_ednref1\" name=\"_edn1\">[1]<\/a> Within Lacanian orientation we find four big moments where Miller mentions the use of the sign in Lacan\u2019s teaching, fundamentally, in <em>Los signos del goce<\/em> (1998), <em>La fuga del sentido<\/em> (2012), The Experience of the Real in Psychoanalysis (2011) y <em>Todo el mundo es loco <\/em>(2015).<\/p>\n<p style=\"text-align: justify\"><a href=\"#_ednref2\" name=\"_edn2\">[2]<\/a> In 1970, in \u201cRadiophonie\u201d Lacan through \u201cparables, that is, to mislead\u201d plays with the sign and Ulises. The smoke from the fire in the island is to designate someone, Ulises: \u201cIt is dubious that Ulises, however, provides the someone, if we take into account, that he is also no one (<em>n\u2019est personne<\/em>). He is, in any case, person (<em>personne<\/em>) in that he deceives himself a fatuous polyphemia. But the evidence that it\u2019s not to make sign to Ulises that the smokers camp, invite us to a higher rigor with the principle of the sign.\u201d (Lacan, 1970, p. 21). Lacan <em>points<\/em> in this text to object <em>a <\/em>and to do this, he makes use of witty Ulises, whose name means <em>no-one <\/em>in Greek, to highlight that it is not about a someone, about a subject divided amongst signifiers, but that he makes use of the sign to point to <em>jouissance<\/em> regarding object <em>a.<\/em><\/p>\n<p style=\"text-align: justify\"><a href=\"#_ednref3\" name=\"_edn3\">[3]<\/a> It is necessary to mention that the inventor of computer sciences, Alan Turing, managed to decipher the German encryption code used in World War II.<\/p>\n<p style=\"text-align: justify\"><a href=\"#_ednref4\" name=\"_edn4\">[4]<\/a> In French <em>ce qui fait insigne, <\/em>an expression with \u201cnumerous homophonic word games, can be translated as: what makes insignia, what makes sign, what one does, even signs, what a swan does\u201d (Miller, 1986-87, p. 8)<\/p>\n<p style=\"text-align: justify\"><a href=\"#_ednref5\" name=\"_edn5\">[5]<\/a> The title of <em>Seminar XXIV <\/em>represents the <em>hight <\/em>of this exercise. de este ejercicio.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-10 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-13 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-7 sep-underline sep-solid fusion-title-text fusion-title-size-three\" style=\"--awb-margin-bottom:30px;--awb-sep-color:#dd3333;\"><h3 class=\"fusion-title-heading title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:20;--minFontSize:20;line-height:1.5;\">References<\/h3><\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-14 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><ul style=\"--awb-size:15px;--awb-iconcolor:#dd3333;--awb-line-height:25.5px;--awb-icon-width:25.5px;--awb-icon-height:25.5px;--awb-icon-margin:10.5px;--awb-content-margin:36px;\" class=\"fusion-checklist fusion-checklist-1 fusion-checklist-default type-icons\"><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Brodsky, G. (1999) <span class=\"Ninguno\"><i>La soluci\u00f3n del s\u00edntoma. <\/i><\/span>Buenos Aires: JVE ediciones.<\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Gom\u00e9z, M. (2007) <span class=\"Ninguno\"><i>Del significante a la letra: la semi\u00f3tica peirceana en el proceso de formulaci\u00f3n del discurso lacaniana<\/i><\/span>. C\u00f3rdoba: Alci\u00f3n editora.<\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Lacan, J. (1955-56 [1985]) \u201cLas psicosis\u201d en <em>El Seminario de Jacques Lacan. Libro 3.<\/em> Buenos Aires: Paid\u00f3s.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Lacan, J. (1958 [2008]) \u201cDe una cuesti\u00f3n preliminar a todo tratamiento posible de la psicosis\u201d en <span class=\"Ninguno\"><i>Escritos 2<\/i><\/span>. Buenos Aires: Siglo veintiuno, 2. da. ed. aum.<\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Lacan, J. (1961-62 [2008]) \u201cLa angustia\u201d en<em>\u00a0El Seminario de Jacques Lacan<\/em>.\u00a0<em>Libro 10<\/em>. Buenos Aires: Paid\u00f3s.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Lacan, J. (1964 [1995]) \u201cLos cuatro conceptos fundamentales del psicoan\u00e1lisis\u201d en <em>El Seminario de Jacques Lacan Libro 11. <\/em>Buenos Aires: Paid\u00f3s.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Lacan, J. (1966 [2012]) \u201cPresentaci\u00f3n de las <span class=\"Ninguno\"><i>Memorias de un neur\u00f3pata<\/i><\/span>\u201d en <span class=\"Ninguno\"><i>Otros escritos.<\/i><\/span> Buenos Aires: Paid\u00f3s.<\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Lacan, J. (1970 [1993]) \u201cRadiofon\u00eda\u201d en <span class=\"Ninguno\"><i>Psicoan\u00e1lisis. Radiofon\u00eda &amp; Televisi\u00f3n<\/i><\/span>. Barcelona: Anagrama. <\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Lacan, J. (1972-1973 [1995]). \u201cAun\u201d en <em>El Seminario de Jacques Lacan Libro 20.<\/em> Buenos aires: Paid\u00f3s.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Lacan, J. (1973\u00aa [2012]) \u201cIntroducci\u00f3n a la edici\u00f3n alemana de un primer volumen de los <span class=\"Ninguno\"><i>Escritos\u201d <\/i><\/span>en <span class=\"Ninguno\"><i>Otros escritos.<\/i><\/span> Buenos Aires: Paid\u00f3s.<\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Lacan, J. (1973b [2012]) \u201cTelevisi\u00f3n\u201d en <span class=\"Ninguno\"><i>Otros escritos.<\/i><\/span> Buenos Aires: Paid\u00f3s.<\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Lacan, J. (1973c [1996]) \u201cAutocomentario\u201d en <span class=\"Ninguno\"><i>Uno por Uno. Revista Mundial de Psicoan\u00e1lisis, <\/i><\/span>n. 43<span class=\"Ninguno\"><i>. <\/i><\/span>Barcelona: Eolia &#8211; Paid\u00f3s.<\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Lacan, J. (1973d [2012]) \u201c\u2026o peor\u201d en <span class=\"Ninguno\"><i>Otros escritos.<\/i><\/span> Buenos Aires:<\/span> <span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Paid\u00f3s. <\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Lacan, J. (1975 [1988]) \u201cConferencia en Ginebra sobre el s\u00edntoma\u201d en <span class=\"Ninguno\"><i>Intervenciones y textos 2<\/i><\/span>. Buenos Aires: Manantial.<\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Lacan, J. (1975-1976 [2006]). \u201cEl <em>sinthome<\/em>\u201d en <em>El Seminario de Jacques Lacan Libro 23. <\/em>Buenos Aires: Paid\u00f3s.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Lacan. J. (1976-77 [2006]) \u201cHacia un significante nuevo\u201d<a href=\"#_edn1\" name=\"_ednref1\">[a]<\/a> en <em>Colof\u00f3n, <\/em>n. 23. Granada. Federaci\u00f3n Internacional de Bibliotecas del Campo Freudiano.<\/p>\n<p style=\"text-align: justify\"><a href=\"#_ednref1\" name=\"_edn1\">[a]<\/a> Corresponde a cuatro clases del<em> Seminario 24<\/em> <em>L\u2019insu que sait de l\u2019une-b\u00e9vue s\u2019aile \u00e0 mourre.<\/em><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Miller, J.-A. (1986-87 [1998]) <span class=\"Ninguno\"><i>Los signos del goce. <\/i><\/span>Buenos Aires: Paid\u00f3s.<\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Miller, J.-A. (1995-96 [2012]) <span class=\"Ninguno\"><i>La fuga del sentido. <\/i><\/span>Buenos Aires: Paid\u00f3s.<\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Miller, J.-A. (1998-99[2003]) <span class=\"Ninguno\"><i>La experiencia de lo real en la cura psicoanal\u00edtica. <\/i><\/span>Buenos Aires: Paid\u00f3s.<\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Miller, J.-A. (2006-07 [2012]) <span class=\"Ninguno\"><i>El ultim\u00edsimo Lacan. <\/i><\/span>Buenos Aires: Paid\u00f3s.<\/span><\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p class=\"Cuerpo\" style=\"text-align: justify;line-height: 150%\"><span lang=\"ES-TRAD\" style=\"font-size: 12.0pt;line-height: 150%;font-family: 'Times New Roman',serif\">Miller, J.-A. (2008-09 [2011]) <span class=\"Ninguno\"><i>Sutilezas anal\u00edticas. <\/i><\/span>Buenos Aires: Paid\u00f3s. <\/span><\/p>\n<\/div><\/li><\/ul><\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":1,"featured_media":0,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","format":"standard","meta":{"footnotes":""},"portfolio_category":[],"portfolio_skills":[],"portfolio_tags":[],"class_list":["post-1108","avada_portfolio","type-avada_portfolio","status-publish","format-standard","hentry"],"_links":{"self":[{"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/avada_portfolio\/1108","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/avada_portfolio"}],"about":[{"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/types\/avada_portfolio"}],"author":[{"embeddable":true,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/comments?post=1108"}],"version-history":[{"count":1,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/avada_portfolio\/1108\/revisions"}],"predecessor-version":[{"id":2069,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/avada_portfolio\/1108\/revisions\/2069"}],"wp:attachment":[{"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/media?parent=1108"}],"wp:term":[{"taxonomy":"portfolio_category","embeddable":true,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/portfolio_category?post=1108"},{"taxonomy":"portfolio_skills","embeddable":true,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/portfolio_skills?post=1108"},{"taxonomy":"portfolio_tags","embeddable":true,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/portfolio_tags?post=1108"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}