By Markos Zafiropoulos
Lacan and Levi-Strauss are frequently pointed out jointly in reports of French structuralist proposal, yet what rather hyperlinks their unique tasks. during this very important examine, Markos Zafiropoulos exhibits how Lacan's well-known 'return to Freud' used to be basically made attainable via Lacan's examining of Levi-Strauss. through a cautious and illuminating comparability of the paintings of the psychoanalyst and that of the anthropologist, Zafiropoulos exhibits how Lacan's theories of the symbolic functionality, of the ability of language, of the function of the daddy or even of the subconscious itself owe a big debt to Levi-Strauss.
Lacan and Levi-Strauss is way greater than an instructional research of the kinfolk among those thinkers: it's also an outstanding advent to the paintings of Lacan, commencing with element and lucidity the main thoughts of his paintings within the Nineteen Fifties.
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Additional resources for Lacan and Lévi-Strauss or The Return to Freud (1951-1957)
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22). It is finally a “succession of phonemes” (Seminar I, p. 22) that is refused because it threatens to reveal the “mystery”, that is, the unconscious truth of which the analysand wants to know nothing. Resistance, more than being the fact of opposition in the dual relation of transference, would find a place in the field of language, and it is when the patient’s discourse begins to speak in a genuine way that resistance manifests itself. This is almost a paraphrase of the Freud of Studies on Hysteria, who presented the psychic material of this neurosis as an edifice structured according to the logic of a kernel of traumatic memories enveloped by other memories or memory strata; all of these are classified according to the set of themes constituting the kernel, which both structures and is structured by symptomatic formations.
Lacan’s transference to Freud The inauguration of the return to Freud coincides with the beginning of the institutional splitting that would lead Lacan—as we shall see later—to leave the analytic association that Freud founded in 1910. We need to examine what he says about his relation to Freud during this period and what makes Freud’s speech authoritative for him, while also asking: What, for him, gives its authority to the Freudian discovery? In the Freudian field, one of the names for authority is the superego.
13)—in my opinion, the hypnotic or fantasmatic type that is to be found in “A Child is Being Beaten”—we shall not be surprised that Lacan approaches the question of the analyst’s authority and resistance in 1953. Lacan does so because, in pursuing something like an analysis with Freud, he has to situate himself in relation to the latter’s institutional and textual authority. To summarize our subject and our position as reader, we can say that Lacan’s reading of Freud—as made explicit in the seminar— needs to be re-examined by emphasizing what he says about his own transference to Freud and what the text shows about his desire as analyst.