Jacques Alain Miller You May Know How We Analyse at the Ecole de La Cause Freudienne
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Transcript of Jacques Alain Miller You May Know How We Analyse at the Ecole de La Cause Freudienne
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NLS Messager 69
Jacques-Alain Miller - "You may know how we analyse...":
Presentation of the Theme
for the 2001 ECF Study Days
We are now ending the series of texts “Towards London" with a text by
Jacques-Alain Miller, published in
the small volume we have takenfrom before. “Liminaire des XXX
e
Journées de l’Ecole de la Cause
freudienne”.
The theme of those Study Days, which was quite close to the theme of our
LondonCongress,
was presented by Jacques-Alain Miller a year before. We are interested in
his introduction at
several levels. He gives enlightening formulations about the analytical act
and the necessity
to publicly reflect on it, about the analyst and the School, and about
therapeutic care and
applied psychoanalysis. I invite you to discover it by yourself; I have no
doubt that it will
inspire you to prepare for our meeting next weekend in London, on "How
Psychoanalysis
Works".
Anne Lysy
28 March 2011
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PRESENTATION OF THE THEME OF THE 2001 ECF STUDY DAYS
Jacques-Alain Miller
Paris, October 22, 2000
“You may know how we analyse at the Ecole de la Cause freudienne.”
This title – how to say it – has a lot of nerve. This title is adventurous. As
we say with the Marseillaise
when it appeared on the world‟s scene, it‟s got balls [des moustaches].
With this title the School, Ecole de
la Cause freudienne by name, sets itself a challenge. Circumstances mean
that the Study Days thus
announced, will be at the level of all or nothing for the School. It is a matter
of an entrance examination, an
ability test, a real pass for the School as experience. Is the Ecole de la
Cause Freudienne today, will it be
tomorrow, a School of psychoanalysis? The fact that the question arises
today means something for
tomorrow. The question is posed by the School to the School, yet the
answer is not in its hands: it is to
come from the You that the School invites to participate in its debate, the
You who may want to know for
real how we analyse when we are from the Ecole de la Cause freudienne.
This You, who is it? It could be
everyone who hurries to the Study Days of the Ecole de la Cause
freudienne without belonging for all that
to this School, which claims to be of psychoanalysis. It is to this You,
supposed to be coming from the
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outside that it would like to hand over the question of whether or not it is up
to its pretences.
On 15 January 1964, Jacques Lacan began his eleventh Seminar
announcing he would deal with the
foundations of psychoanalysis and he was asking: “What authorises me?”
He did not feel belittled putting the question, although at this time he had
already given no
less than ten Seminars and a written work, thereby constituting last
century‟s major
elaboration of psychoanalysis.
Not only did he raise this question and did not feel belittled, he also held
the answer in suspense until he
had proven it in front of an audience that had changed and thus he needed
to speak from a place that was no
longer the same, having been outlawed from what was then the
psychoanalytic community. By welcoming
thischallenge, nevertheless the most unfair imaginable, having transformed
it into his own task and having NLS Messager 69
achieved this task in front of his audience, he could, in the last week of this
Seminar announce that he was
creating a School intended to returning the practice of psychoanalysis “to
its duty”, the duty expected to
return to our world.
The Ecole de la Cause freudienne is proud to proceed with this act of
foundation. It will soon be twenty
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years old. Time has come now for it to assume the question of its
authorisation. What would make it, more
than others, capable of denouncing “the deviations and compromises that
dull the progress (of
psychoanalysis) by degrading its use”? Is the School in line with its
mission?
Today, nobody would know how to question the aptitude of the Ecole de la
Cause freudienne – but it itself.
Because the community of psychoanalysis no longer exists. It no longer exists as one, as was the case still
in 1964. The time that Lacan was announcing, by underlining that “the
analyst is authorised only by
himself” is done. The attempt of the International Association of
Psychoanalysis (IPA), to reserve the
monopoly of the analyst‟s qualification failed. On the one hand, anyone,anywhere, can call himself a
psychoanalyst. On the other hand, the most advanced sectors of this
International Association that have
banned Lacan and his School, are now feeding on Lacan‟s work, and
associating with his disciples. Must
we think that all is well?
Asinus asinum fricat, one mule scrubs the other. “You are a psychoanalyst,
I am a psychoanalyst.” –
“Mister psychoanalyst, I presume? – Sir, you are another one.” – “I‟m
okay, you are okay.” (this is the
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principle of psychotherapy that had its glory days when it was called
transactional analysis.) It could be that
it is on this basis, of seeing the complicity of other imposters of the same
calibre, that at present a
community tries to rebuild itself, a community that would be
psychoanalytic by not breathing a word of
what authorises anyone to call himself psychoanalyst outside of
complaisance. The question of “what
authorises me?” will not come from there.
It is from this easy option, of this real Verleugnung, that the Ecole de la
Causefreudienne intends to
distinguish itself by temporarily suspending its collective capacity to
qualify psychoanalysts – subject to
making it a public demonstration, that is to say to impose a task on itself
that would not be unworthy of
being compared to the one gone through by the so called AEs, the ones
Lacan allotted it to, to “save the
honour”, namely the Analysts of the School, analysands supposed to have
conducted their analysis to its
logical conclusion and who along with testifying the result, letting in on a
special experiment, the Pass,
make the sometimes brilliant benefit of their work public.
This is what is done at the ECF. Only a puzzling institutional aberration
reserves the Study Days of the AEs
for a much more restricted audience than this one, and during these Study
Days have only one of the so
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called AE in function speak in a plenary session. It is nevertheless to them
especially that Lacan intended to
entrust the responsibility to interpret the experience of the School.
At the Ecole de la Cause freudienne nobody is complaisant and it will
prepare itself, at the initiative of its
Council, chaired by its Executive, for the task of next year‟s Study Days
where it will meet with itself for a
„dropping of masks‟.
It could happen, as in a new Alphonse Allais version of the Opera Ball,
that, in horror, it does not recognise
itself.
“I am not what you think.” – never mind. The risk is not to be what it
thought. Then, for once, semblants
would vacillate.
Vacillation would not leave the You invited to the party, unharmed – the
You who would notice, maybe,
that beneath the mask he himself dropped, it was not him either.
Nevertheless, tribute is to be given to a School that, by its most
representative organ, its Council, then
chaired by our colleague Yasmine Grasser, does not recoil from facing the
challenge thus given to it – at a
time where no one thinks anymore to challenge anyone on the qualification
of psychoanalyst, while
numerous analytical grou ps pass on their fleas in large outbursts of “Let‟s
embrace Folleville”. Which NLS Messager 69
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makes the questioning urgent that insures that the title of our next Study
Days is not under suspicion to
have come from the outside.
It is within what is most assented in our practice that the demand arises to
report and thereby evaluate
whether or not, or in which measure, this organism that we call the School
is able to train psychoanalysts
and to control, evaluate and guarantee this training.
The guarantees this School enjoys, which stem from its history, from its
associations with other Schools in
the World Association of Psychoanalysis and on the other side, the
recognition of guarantees a large public
gives it, captured by the work it brings under one roof, all those guarantees
are nothing withregards to a
higher demand, which is to play its part in the right way in relation to
psychoanalytic discipline itself – let‟s
say, the idea of psychoanalysis, if it existed.
It has been a long time since the question tormented anyone to know what
authorises anyone to cause
transference phenomena and suggestion by listening. It is because today psychoanalysis is everywhere that
it could be that it is nowhere. With regards to us, let‟s k eep this answer
suspended until we can demonstrate
the validity of our pretensions.
Study Days will probably not be enough, but they start the process of
verification that we are calling on,
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now at the threshold of the second century of psychoanalysis. Jacques
Lacan was able to write, long ago, in
1958 that a “mystery remains (…) with regard to the conditions in which
the heritage of a discipline that a
field engenders is protected” – the Freudian field – “where the practitioner
himself needs to be at the level
of the subject (…) of speech, that is to say as emerging at the dimension of
truth.” After having recognised
in Freud the instant concern (sic) to found a community that will carryoutthis protection, he tried a few
years later (1964) to dissipate this mystery by creating an hitherto unknown
community of psychoanalysis,
a School namely, that he will vow to an infinite quest in 1967, which means
that of a series, of persuading a
subject that he has the qualification of a psychoanalyst.
Is this qualification taken for granted once and for all? We know a School
canfall from grace [déchoir],
since before passing away Lacan took care to dissolve the one he founded.
It being a subject, it could be
that his qualification as analyst supposes he incessantly do the pass and that
the pass is only the name of a
narrow door opening to a series of tasks. Which are at the level of the
subject, emerging in the dimension of
truth, only being able to speak [énoncer] with an element of risk, that of
demeaning himself [déchoir]. Of
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course, Lacan corrects this later on, it is at the level of the object, not the
subject, that an analysis is at the
right place in practice but when he speaks as the one who teaches and
testifies, nothing protects him at all
from the risk of saying [dire], not even the quotation of good authors, who
rather denounce the fact that the
impact of the saying doesn‟t go with the said [les dits].
Is the protection of the heritage of the discipline engendered by the
Freudian field assumed by the ECF?
This is what will be evaluated. This is to say:
1 – Whether or not the difference between true and false psychoanalysis is
made - to take the title of a
writing by Lacan that I quoted?
2 - Whether or not the difference between pure and applied psychoanalysis
is made?
- Those two differences are not to be confused, they are to be separated:
- applied psychoanalysis is not false psychoanalysis;
- pure psychoanalysis is not true psychoanalysis;
- but it is false not to distinguish between pure psychoanalysis and applied
psychoanalysis;NLS Messager 69
- and once again: it is false to identify pure psychoanalysis with private
practice with a couch and applied
psychoanalysis with the practice in institutions.
The opposition of true and false psychoanalysis was made by Lacan for the
purpose of stigmatising the
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renunciation of the principles of analytical discipline, and the deviation
from its practice “for purposes of
social suggestion and psychological submission.” A practice preserving all
appearances of psychoanalysis,
its semblants, can slide into being no more than a “corrective pedagogy”, or
an “authoritarian
psychotherapy”. Nothing is closer to psychoanalysis than its reverse, the
Master‟s discourse, it is enough to
let go of analytic discourse for it to reverse, because it is the Master‟sdiscourse that fits the unconscious,
not the analyst‟s discourse. Transference is only suggestion, in its own
analysis (the analysis of suggestion).
It is precisely because listening causes the repetition of the demand that an
effect of suggestion is produced.
If this effect is not analysed, but used, the listening practices naturally tendtowards the reinforcement of
the Master‟s discourse. And this is what we witness all over: the
generalisation of the listening practices,
which without doubt attests to the massive impact psychoanalysis has on
civilisation, with the result of a
reinforcement, or proliferation, of the Master‟s discourse.
The irony is that the triumph of psychoanalysis, the dropping of its mask,
reveals its true face: the Master‟s
discourse triumphs, and even more so when it drags the signifier of the
psychoanalyst with it. If the Other
doesn‟t exist, the Master‟s discourse exists well and good.
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The opposition of pure and applied psychoanalysis is something else. It
takes its meaning from the reversal
operated by Lacan, that leads to making analysis produce an analyst, “the
perfect form of psychoanalysis”,
its pure form. Whence it appears that applied psychoanalysis is all forms of
psychoanalysis, and even all
moments of the analytic experience, where “therapeutic care” predominates
over separating the subject
from the signifiers that cover him, in order to disengage him from hisfantasy, in the end.
Thus I understand by applied psychoanalysis, psychoanalysis restricted to
therapeutics, justifying, as Lacan
writes in the Ecrits, “short-circuits, or temperaments”. Applied
psychoanalysis is each time the analyst
holds back Diana‟s dogs, because not all subjects can bear to be devoured.
Not too long ago I was told that the EOL and the EBP intended to have a
conference with the title
“Psychoanalysis and Psychotherapy”. The title appearing overworked, I
suggested in the same mood:
“When the subject is worse….” – implying: what are you doing,
practitioner? Hic Rhodus, hic saltus [sic]:
this is where the separation between the pure form and the applied form of
psychoanalysis is most certain,
the one that dominates “therapeutic care”.
How do we analyse? What do we do with the therapeutic demand – which
is the initial demand, the
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demand justifying an analysis, the one the symptom and the belief in the
symptom imposes? Demand
naturally introduces suggestion. This is what legitimises psychiatry
(reduced to being the slave of
molecular biology) to want to be the master of psychotherapy in
compensation (authoritarian
psychotherapy). It would begood to know how to differentiate the use of
the master-signifier in
authoritarian psychotherapy and its use in applied psychoanalysis.
“You may know”: the title of the Study Days brings us back to the sentence
Lacan adorned the cover of his
journal Scilicet with: “You may know what the Ecole freudienne de Paris
thinks”.
This “You may know” is also what promises a psychoanalysis: “You may,
if you have the desire, shed light
on the unconscious of which you are the subject” (Lacan says it to his
interlocutor in Television). Put into a
journal of the School of which the texts were presented under one collective
signature, it was to show what
it means to be part of a group when it is given its true scope: it includes co-
responsibility.
Not only the responsibility of the development of the School, corporation,
but also the co-responsibility of
what others from this School dream up, write, profess, the co-responsibility
of what they do and as analysts
in the first place.NLS Messager 69
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How do we analyse at the ECF? How can we know it? First by its
analysands, and it is in this capacity that
the AEs are invited to testify. But it should also be by its analysts, who
analyse under the aegis of the
School, whose training and practice it guarantees. And at these Study Days
as well, the School invites the
practitioner who claims to be one, to elaborate how he analyses, and to be
supervised by the You of the
You may know, to have his act supervised by exposing himself.
We did not wait for the 2001 Study Days to do this, of course. This is the
exploit of each of our Study
Days, and especially this one, the organisation of which is due to Catherine
Bonningue. But until now the
exposition of the case veiled the “exposure” of the practitioner, leaving it
implicit. This is what the next
Study Days would like to make explicit and that is why it is not excessive
to saythat such a challenge is
new. Until then, it remains for us to elaborate how to approach “the
confession of the analyst” in the right
way – always repeating their pass.
It may be that You are curious to know, for example, how it can happen
that the reduction of the lack
necessary for correctly occupying the place of the analyst, the fall of ideals
that this reduction takes away,
nevertheless leaves something produced that could be called psychoanalysis
as passion, a psychoanalysispassion. “Psychoanalysis, my partner -ravage!”
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Passion is compatible with the absence of hope because the absence of hope
leads the being to confuse
himself with his will. This is perhaps the principal demand of
psychoanalysis itself as far as it corresponds
to what can be called the principle of radical responsibility. Lacan wrote in
“Science and Truth”, page 729:
“One is always responsible for one‟s position as a subject”.
Is it terrorism? Following in the tracks of a colleague from the EOL who
recentlypassed away, Javier
Aramburu, to whom I paid tribute in Buenos Aires, I realised that this
statement of Lacan‟s was echoing
Freud‟s, precisely the paper of 1925 where he holds that it goes without
saying that we impute the subject
with an ethical responsibility, Die sittliche Verantwortung, for the content
of his dreams.“The content of
the dream, he says, is a piece of my being. What I have renounced in me is
me, and acts on occasion
through me.” Psychoanalysis entails that the ethical responsibility of the
subject extends to the
unconscious. It is at this level that we need to find the resource – each one
for himself, but also each coresponsible for his fellow sufferers - to re-
invent psychoanalysis in these times of distress.
It is encouraging, according to a great artist, who, at the very moment
where he put himself in the position
of teaching, displayed his condescension of everything that is School, I
quote Gustave Courbet: “The
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history of an era finishes with that very era and with those representatives
of it who interpreted it. It is not
the responsibility of a new era to add something to the interpretation of the
old one, to widen or embellish
the past. What has been, has been. The human spirit has the duty to always
work from scratch, always in
the present, starting from known results. We should never repeat anything,
but always march (….) from
conclusion to conclusion.”
Translated from the French by Tracy Favre