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[[Lacan]] asserts that [[ethics|ethical thought]] "is at the centre of our [[work ]] as [[analysts]],"<ref>{{S7}} p. 38</ref> and a [[whole ]] year of his [[seminar]] is devoted to discussing the articulation of [[ethics]] and [[psychoanalysis ]].<ref>Lacan{{L}} ''[[Seminar VI|Le Séminaire. Livre VI. L'éthique de la psychanalyse, 1959-60]]''. Ed. [[Jacques-Alain Miller]]. [[Paris]]: Seuil, 1986 [''[[Seminar VI|The Seminar. Book VI. The Ethics of Psychoanalysis, 1959-60]]''. Trans. Dennis Porter. [[London]]: Routledge, 1992].</ref>

On the side of the [[analysand]] is the problem of [[guilt ]] and the pathogenic [[nature ]] of [[civilized]] [[morality]].

=====Civilized Morality=====In his earlier work, [[Freud]] posited a basic [[conflict ]] between the [[demand]]s of "[[ethics|civilized morality]]" and the essentially [[moral|amoral]] [[sexual]] [[drive]]s of the [[subject]].

When [[ethics|morality]] gains the upper hand in this conflict, and the [[drives ]] are too strong to be [[sublimation|sublimated]], [[sexuality]] is either expressed in [[perversion|perverse forms]] or [[repression|repressed]], the latter leading to [[neurosis]].

In [[Freud]]'s view, "[[ethics|civilized morality]]" is at the root of [[neurosis|nervous illness]].<ref>{{F}} "[[Works of Sigmund Freud|'Civilized' Sexual Morality and Modern Nervous Illness]]." 1908d. [[SE]] IX, 1908d179</ref>

=====Sense of Guilt==========Superego=====[[Freud]] further developed his [[ideas ]] on the pathogenic nature of [[ethics|morality]] in his [[theory ]] of an [[unconscious]] [[sense ]] of [[guilt]], [[superego]], an [[superego|interior moral agency ]] which becomes more cruel to the extent that the [[ego]] submits to its [[demand]]s (.<ref>{{F}} ''[[Works of Sigmund Freud|The Ego and the Id]]''. 1923b. [[SE]] XIX, 1923b3.</ref>).

=====Sense of Guilt=====

Certainly not by telling the [[analysand]] that he is not really [[guilty]], or by attempting "to soften, blunt or attenuate" his sense of [[guilt]],<ref>{{S7}} p.3</ref> or by [[treatment|analyzing ]] it away as a [[neurotic]] [[illusion]].

On the contrary, [[Lacan]] argues that the [[analyst]] must take the [[analysand]]'s sense of [[guilt ]] seriously, for at bottom whenever the [[analysand]] feels [[guilty ]] it is because he has, at some point, given way on his [[desire]].

Secondly, how is the [[analyst]] to respond to the [[ethics|pathogenic morality]] which [[acts ]] via the [[superego]]?

[[Freud]]'s views of [[ethics|morality]] as a pathogenic force might seem to imply that the [[analyst ]] simply has to [[help ]] the [[analysand ]] free himself from [[moral ]] constraints.

PsychoanalysisHowever, thenwhich such an [[interpretation]] may find some support in [[Freud]]'s earlier work, <ref>{{F}} "[[Works of Sigmund Freud|'Civilized' Sexual Morality and Modern Nervous Illness]]." 1908d. [[SE]] IX, 179</ref> [[Lacan]] is not simply firmly opposed to such a view of [[Freud]], preferring the more [[pessimistic]] [[Freud]] of ''[[Civilization and Its Discontents]]''<ref>{{F}} ''[[Civilization and Its Discontents]]''. 1930a. [[SE]] XXI, 59.</ref> and [[stating]] categorically that "Freud was in no way a libertine ethosprogressive."<ref>{{S7}} p.183</ref>

pessimistic Freud of Civilization and Its Discontents (Freud[[Psychoanalysis]], 1930a) and stating categorically that 'Freud was in no way then, is not simply a progressive."<ref>{{S7}} plibertine ethos.183</ref>

=====Psychoanalytic Treatment=====This seems to [[present ]] the [[analyst ]] with a moral dilemma.  On the one hand, he cannot simply align himself with civilised morality, since this morality is pathogenic.  On the other hand, nor can he simply adopt an opposing libertine approach, since this too remains within the field of morality.<ref>{{S7}} p.3-4).  The rule of neutrality may seem to offer the analyst a way out of this dilemma, but in fact it does not, for Lacan points out that there is no such thing as an ethically neutral position.  The analyst cannot avoid, then, having to face ethical questions.

"Have you acted in conformity On the one hand, he cannot simply align himself with the desire that [[ethics|civilised morality]], since this [[ethics|morality]] is in you?"<ref>{{S7}} ppathogenic.314</ref>

(This system The rule of rules attributes values [[neutrality]] may seem to behaviors by judging them to be good or bad according to their intrinsic moral qualities or their concrete social consequencesoffer the analyst a way out of this dilemma, but in fact it does not, for [[Lacan]] points out that there is no such [[thing]] as an [[ethics|ethically neutral position]]. )

The [[Lacan]] rejects the "traditional ethics]] of [[Aristotleanalyst]]cannot avoid, then, having to face [[Kant]] and other [[moral]] [[philosophersethics|ethical questions]].

Traditional =====Neutral Ethical Position=====An [[ethics revolves around the concept |ethical position]] is implicit in every way of the directing [[Goodpsychoanalytic treatment]].Traditional ethics , whether this is concerned with admitted or not by the [[Sovereign Goodanalyst]].

The [[psychoanalyticethics|ethical position]] [[ethic]] sees of the [[Goodanalyst]] is an obstacle in most clearly revealed by the way that he formulates the path of [[desireend of analysis|goal of the treatment]].<ref>{{S7}} p. 207</ref>

In For example the formulations of [[ego-psychology]] [[about]] the [[psychoanalysisadaptation]], "'a radical repudiation of the [[ego]] to [[reality]] imply a certain ideal of the good is necessary[[ethics|normative ethics]]."<ref>{{S7}} p. 207</ref>

The It is in opposition to this [[psychoanalyticethics|ethical position]] that [[Lacan]] sets out to formulate his own [[ethics|analytic ethic]] rejects all ideals (of "happiness" and "health").<ref>{{S7}} p.219</ref>

=====Psychoanalytic Ethics=====The [[desire of the analystethics|analytic ethic]] that [[Lacan]] formulates is an [[ethics|ethic]] which relates [[act]] cannot therefore be the ion to [[desire]] to 'do good' or 'to cure'.<ref>{{S7}} p.218</ref>

Traditional He contrasts this [[ethics tends to link |ethic]] with the "[[ethics|traditional ethics]]"<ref>{{S7}} p. 314</ref> of [[Aristotle]], [[goodKant]] to and other [[pleasurephilosophy|moral philosophers]]on several grounds.

=====Traditional Ethics==========Good=====Firstly, [[Moralethics|traditional ethics]] revolves around the the [[concept]] of the [[ethics|Good]], proposing different "[[thoughtethics|goods]] has "developed along which all compete for the paths [[position]] of an essentially hedonistic problematic."<ref>{{S7}} pthe [[ethics|Sover­eign Good]].221</ref>

The [[ethics|psychoanalytic ethic]], however, cannot take such sees the [[ethics|Good]] as an approach because psychoanalytic experience has revealed obstacle in the duplicity path of pleasure[[desire]]; there is thus in [[psychoanalysis]] "a radical [[repudiation]] of a limit to pleasure and, when this certain [[ideal]] of the [[good]] is transgressed, pleasure becomes pain necessary."<ref>{{S7}} p. 230</ref>

==The Service [[ethics|psychoanalytic ethic]] rejects all ideals, including ideals of Goods=="[[happiness]]" and "health"; and the fact that [[ego-psychology]] has embraced these ideals bars it from claiming to be a [[form]] of [[psychoanalysis]].<ref>{{S7}} p. 219</ref>

Traditional ethics revolves around The [[desire of the analyst]] cannot therefore be the [[desire]] to "do good" or "to [[cure]]"the service of goods."<ref>{{S7}} p.314218</ref>

Traditional =====Pleasure=====Secondly, [[ethics|traditional ethics puts work and a safe, ordered ]] has always tended to link the [[ethics|good]] to [[pleasure]]; [[existenceethics|moral thought]] before questions has "developed along the paths of desire; it tells people to make their desires waitan essentially hedonistic problematic."<ref>{{S7}} p.315221</ref>

The [[ethics|psychoanalytic ethic]] forces , however, cannot take such an approach because [[treatment|psychoanalytic experience]] has revealed the duplicity of [[subjectpleasure principle|pleasure]]; there is a [[limit]] to confront the relation between his actions [[pleasure principle|pleasure]] and his , when this is transgressed, [[pleasure principle|pleasure]] becomes [desire[jouissance|pain]] in immediacy of the present.

==The Ethics ==="Service of PsychoanalysisGoods"=====An ethical position is implicit in every way Thirdly, [[ethics|traditional ethics]] revolves around "the service of directing goods"<ref>{{S7}} p. 314</ref> which puts work and a safe, ordered [[psychoanalytic treatmentexistence]]before questions of [[desire]]; it tells [[people]] to make their [[desire]]s wait.<ref>{{S7}} p.315</ref>

The ethical position of [[ethics|psychoanalytic ethic]], on the other hand, forces the [[analystsubject]] is most clearly revealed by the way that he formulates to confront the relation between his [[act]]ions and his [[desire]] in [[goaltime|immediacy]] of the [[treatmenttime|present]].<ref>{{S7}} p.207</ref>

For example the formulations of =====Psychoanalytic Theory=====After his 1959-60 [[ego-psychologyseminar]] about the on [[adaptationethics]] of the , [[egoLacan]] continues to locate [[realityethics|ethical questions]] imply a normative at the heart of [[ethicspsychoanalytic theory]].<ref>{{S7}} p.302</ref>

It is He [[interpretation|interprets]] the ''soll'' in opposition to this [[Freud]]'s famous phrase ''Wo es war, soll Ich werden'' ("Where id was, there ego shall be")<ref>{{F}} ''[[Works of Sigmund Freud|New Introductory Lectures on Psycho-Analysis]]''. 1933a: [[SE]] XXII, 80</ref> as an [[ethics|ethical position duty]],<ref>{{E}} p. 128</ref> and argues that the status of the [[Lacanunconscious]] sets out to formulate his own is not [[analyticontological]] but [[ethicethical]].<ref>{{S11}} p. 33</ref>.

The =====Speech=====In the 1970s he shifts the emphasis of [[analyticethics|psychoanalytic ethics]] from the question of [[ethicact]] that ing ("Have you acted in accordance with your desire?") to the question of [[Lacanspeech]] formulates is ; it now becomes an [[ethics|ethic]] which relates of "[[actionspeaking]] to well" (''l'éthique du Bien-[[desiredire]]''.<ref>{{L}} 1973a: 65</ref>

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