dialectic ({{Top}}[[dialectique) The term 'dialectic' originated with the Greeks,]]{{Bottom}}
==Philosophy==The term "[[dialectic]]" originated with the [[Greeks]], for whom it denoted (among other things) a discursive procedure in which anopponent in a debate is questioned in such a way as to bring out the contradictions in his [[discourse]].
opponent in a debate This is the tactic which [[Plato]] ascribes to [[Socrates]], who is questioned in such a way shown as beginning most dialogues by first reducing his interlocutor to bring out the contra-a [[state]] of confusion and [[helplessness]].
dictions ==Psychoanalytic Treatment==[[Lacan]] compares this to the first [[stage]] of [[psychoanalytic treatment]], when the [[analyst]] forces the [[analysand]] to confront the contradictions and [[gap]]s in his discourse[[narrative]]. This is the tactic which Plato ascribes to Socrates,
who is shown However, just as beginning most dialogues by first reducing [[Socrates]] then proceeds to draw out the [[truth]] from the confused statements of his interlocutor , so also the [[analyst]] proceeds todraw out the [[truth]] from the [[analysand]]'s [[free association]]s.<ref>{{S8}} p. 140</ref>
Thus [[Lacan]] argues that "[[psychoanalysis]] is a state of confusion and helplessnessdialectical [[experience]]"<ref>{{Ec}} p. Lacan compares this to 216</ref>, since the analyst must engage the first stage ofanalysand in 'a dialectical operation."<ref>{{S1}} p. 278</ref>
psychoanalytic treatment, when It is only by means of "an endless dialectical [[process]]" that the [[analyst forces ]] can subvert the analysand [[ego]]'s disabling [[illusion]]s of permanence and [[stability]], in a manner identical to confrontthe Socratic Dialogue.<ref>{{L}} "[[Works of Jacques Lacan|Some Reflections on the Ego]]," ''Int. J. [[Psycho]]-[[Anal]].'', vol. 34, 1953 [1951b]. p. 12</ref>
==Hegelian Dialectic==Although the contradictions origin of [[dialectic]]s goes back to the Greek [[philosophers]], its dominance in modern philosophy is due to the revival of the [[concept]] in the eighteenth century by the [[Kant|post-Kantian]] [[idealism|idealists]] [[Fichte]] and gaps in his narrative. However[[Hegel]], just who conceived of the [[dialectic]] as Socrates thena [[triad]] of [[dialectic|thesis]], [[dialectic|antithesis]] and [[dialectic|synthesis]].
proceeds to draw out For [[Hegel]], the truth from [[dialectic]] is both a method of exposition and the confused statements [[structure]] of his interlocutor,[[Historical Progress|historical progress]] itself.
so also the analyst proceeds to draw out the truth from the analysandThus in 's free'[[Phenomenology of Spirit]]'' (1807), [[Hegel]] shows how [[consciousness]] [[progress]]es towards [[dialectic|absolute knowledge]] by means of a series of confrontations between opposing elements.
associations Each confrontation is resolved by an operation called the ''[[Aufhebung]]'' (see S8, 140usually translated as "[[sublation]]") in which a new [[idea]] (the [[dialectic|synthesis]]). Thus Lacan argues that 'psychoanalysis is [[born]] from the opposition between [[dialectic|thesis]] and [[dialectic|antithesis]]; the [[dialectic|synthesis]] simultaneously annuls, preserves and raises this opposition to ahigher level.
dialectical experience' (Ec==Alexandre Kojève==The [[particular]] way in which the [[Hegelian]] [[dialectic]] is appropriated by [[Lacan]] owes much to [[Alexandre Kojève]], 216), since the analyst must engage whose lectures on [[Hegel]] [[Lacan]] attended in [[Paris]] in the analysand1930s.
Following [[Kojève]] [[Lacan]] puts great emphasis on the particular stage of the [[dialectic]] in 'a dialectical operation' (Slwhich the [[master]] confronts the [[slave]], 278). It and on the way that [[desire]] is only constituted [[dialectically]] by means a [[relationship]] with the [[desire]] of 'an endlessthe [[Other]].
==Progression Toward Truth==Using the [[Dora]] [[case]] to illustrate his point, [[Lacan]] shows how [[psychoanalytic treatment]] [[progress]]es towards [[truth]] by a series of [[dialectical process]] reversals.<ref>{{L}} "[[Works of Jacques Lacan|Intervention sur le transfert]]", in {{Ec}} pp. 215-26 ["[[Works of Jacques Lacan|Intervention on the Transference]]", trans. [[Jacqueline Rose]], in Juliet Mitchell and Jacqueline Rose (eds), ' that '[[Feminine]] [[Sexuality]]: [[Jacques Lacan]] and the analyst can subvert the egoÉcole Freudienne''s disabling illusions, [[London]]: Macmillan, 1982 [1951a]. pp. 61-73</ref>
==''Aufhebung''==[[Lacan]] also makes use of permanence a concept of ''[[Aufhebung]]'' to show how the [[symbolic]] [[order]] can simultaneously annul, preserve and stability, in raise an [[imaginary]] [[object]] (the [[imaginary]] [[phallus]]) to the status of a manner identical to [[signifier]] (the [[symbolic]] [[phallus]]); the [[phallus]] then becomes "the Socratic Dialoguesignifier of this ''[[Aufhebung]]'' itself, which it inaugurates by its [[disappearance]]."<ref>{{E}} p. 288</ref>
(Lacan==Lacanian Dialectic==However, 1951b: 12)there are also important differences between the [[Lacanian]] [[dialectic]], and the [[Hegelian]] [[dialectic]].
Although For [[Lacan]], there is no such [[thing]] as a final [[dialectic|synthesis]] such as is represented by Hegel's concept of [[dialectic|absolute knowledge]]; the origin [[irreducibility]] of dialectics goes back to the Greek philosophers, its[[unconscious]] represents the [[impossibility]] of any such [[dialectic|absolute knowledge]].
dominance in modern philosophy For [[Lacan]], then, "the ''[[Aufhebung]]'' is due to the revival one of those sweet [[dreams]] of the concept in the[[philosophy]]."<ref>{{S20}} p. 79</ref>
eighteenth century by This [[disavowal|denial]] of a final [[dialectic|synthesis]] subverts the post-Kantian idealists Fichte and Hegel, whovery concept of [[progress]] itself.
conceived Thus [[Lacan]] contrasts his own version of the dialectic as a triad ''[[Aufhebung]]'' with that of thesis[[Hegel]], antithesis and synthesisarguing that it repalces [[Hegel]]'s idea of [[progress]] with"the avatars of a lack."<ref>{{Ec}} p. For837</ref>
Hegel, the dialectic is both a method of exposition and the structure of==See Also=={{See}}* [[Analysand]]* [[Analyst]]||* [[Desire]]* [[Lack]]||* [[Knowledge]]* [[Master]]||* [[Other]]* [[Philosophy]]||* [[Progress]]* [[Time]]||* [[Treatment]]* [[Truth]]{{Also}}
historical progress itself. Thus in Phenomenology of Spirit (1807), Hegel==References==<div style="font-size:11px" class="references-small"><references/></div>
shows how consciousness progresses towards absolute knowledge by means[[Category:Psychoanalysis]][[Category:Philosophy]]of a series of confrontations between opposing elements. Each confrontation is[[Category:Jacques Lacan]][[Category:Dictionary]]resolved by an operation called the Aufhebung (usually translated as 'sub-[[Category:Concepts]][[Category:Terms]]lation') in which a new idea (the synthesis) is born from the opposition between thesis and antithesis; the synthesis simultaneously annuls, preserves and raises this opposition to a higher level. The particular way in which the Hegelian dialectic is appropriated by Lacan{{OK}}PAGE 43__NOTOC__
