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{{Les termesTop}}symptôme|sinthome{{Bottom}}
=====Definition=====
The term [[sinthome]] is, as [[Lacan]] points out, an archaic way of writing what has more recently been spelt [[symptôme]].
=====Jacques Lacan defined ==========1975-6 Seminar=====[[Lacan]] introduces the symptom term in several ways: as a metaphor1975, as "that which comes from the realtitle for the 1975-6 [[seminar]]," as "that which doesn't work," and at the end is both a continuing elaboration of his teaching[[topology]], as a structural fact, whose necessity must be questioned. In 1953 (2002a) Lacan emphasized that extending the previous [[seminar]]'s focus on the analytic symptom—a neurotic[[borromean knot]], perverse, or even psychotic symptom; a dream; a slip; and so on—was sustained by a linguistic structure, by signifiers, and by an exploration of the letters that serve as their material elementwritings of [[James Joyce]].
In contrast to medical symptoms, Through this ''coincidentia oppositorum'' -- bringing together [[mathematics|mathematical theory]] and the meaning intricate weave of which is determined in relation to a referent, the neurotic symptom is blocked speech wanting to be heard and deciphered. [[James Joyce|Joycean]] [[text]] -- [[Lacan saw ]] redefines the mechanism of metaphor at work [[psychoanalytic]] [[symptom]] in the symptom: when a trauma-inducing signifier is substituted for an element [[terms]] of the current signifying chain, it fixes the symptom and produces its meaning (2002b, p. 158). But interpreting its meaning is not enough. Interpretation works only by focusing on the articulation his final [[topology]] of the signifiers connected to the symptom; signifiers in themselves are meaningless (1995, p. 270)[[subject]].
Still, these signifiers must be addressed to an analyst. Because =====Development of the symptom is a self-sufficient source Concept of jouissance (enjoyment), the subject must be made to feel that behind "Symptom"=====Before the symptom is unknown knowledge and a related cause[[appearance]] of [[sinthome]], and that the analyst has become the one who maintains it. The analyst has divergent currents in [[Lacan]]'s [[thinking]] lead to different inflections of the responsibility for half [[concept]] of the [[symptom, Lacan said. He added that analytic training shows how the symptom completes itself]].
Starting =====Symptom Inscribed in 1974 with the Borromean knot with three ringsWriting Process=====As early as 1957, Lacan envisioned the relationship of the [[symptom with the real (R)]] is said to be "inscribed in a writing [[process]], the symbolic (S), and the imaginary (I)"<ref>{{Ec}} p. The symptom became "445</ref> which already implies a different view to that which comes from regards the real" (1975, p. 185). It is marginally imaginary, while it unfolds in the symbolic (Figure 1)symptom as a ciphered [[message]].
The =====Symptom as pure ''Jouissance''=====In 1963 [[Lacan]] goes on to [[state]] that the [[symptom]], what is going wrongunlike [[acting out]], uses speech to search does not call for meaning. If we respond to it [[interpretation]]; in this registeritself, we can cause it is not a call to develop in the imaginary[[Other]] but a pure ''[[jouissance]]'' addressed to no one.<ref>{{L}} 1962-3. Equivocal symbolic intervention can undo the certainties of the symptom and cause it to recede''[[Seminar X|Le Séminaire. Livre X. L'angoisse]]'', 1962-3, unpublished.</ref>
=====The Way in Which the Subject Enjoys the Unconscious=====Such comments anticipate the radical transformation of Lacan makes 's [[thought]] implicit in his shift from the function [[linguistic]] definition of the [[symptom specific by starting with ]] - as a knot with four rings. Freud showed that the formation of symptoms is determined by psychic reality[[signifier]] - to his [[statement]], which is organized by in the Oedipus complex. Lacan called this reality "religious1974-5 [[seminar]],that " because it is founded on the belief that symptom can only be defined as the way in which each subject [[enjoys]] [''jouit''] the father castratesunconscious, even though in so far as the laws of language require a renunciation of reality and an assumption of the phallusunconscious determines him."<ref>{{L}} 1974-5. ''[[Seminar XXII|Le Séminaire. Thus the symptom seems to maintain a link with the father, which sustains identification and sexual jouissanceLivre XXII. In this knotRSI]]'', the symptom ring knots the real1974-5, the symbolicpublished in ''[[Ornicar?]]'', and the imaginary together (Figure nos. 2)-5, 1975.</ref>
An unresolved case is that =====Symptom as the Particular Modality of the Subject's ''Jouissance''=====This move from conceiving of the [[symptom]] as a subject unsustained by his symptom. This case is represented [[message]] which can be deciphered by reference to the [[unconscious]] "[[structured]] like a Borro-mean knot with three rings (Figure 3)language," to [[seeing]] it as the trace of the [[particular]] modality of the [[subject]]'s ''[[jouissance]]'', culminates in the introduction of the term ''[[sinthome]]''.
Lacan also asked what would happen if there were an error in the knotting =====Kernel of Enjoyment Beyond the three rings. Such an error would be fixed in Symbolic=====The ''[[sinthome]]'' thus designates a non-Borromean fashion by signifying formulation beyond [[analysis]], a fourth ring, that kernel of [[enjoyment]] immune to the sinthome. In his study efficacy of James Joyce (2001), he used Joyce as his example of such a case (Figure 4)the [[symbolic]].
For Lacan=====Organization of ''Jouissance''=====Far from calling for some [[analytic]] "[[dissolution]], " the symptom ''[[sinthome]]'' is the fixed manner in which subjects enjoy their unconscious. Thus, the path that leads to oedipal normalization, even if it is neurotic, is also clearly marked. Treatment aims not at such a normalization but rather at learning what "what allows one to do with the symptomlive" instead by providing a unique organisation of enjoying it''[[jouissance]]''.
VALENTIN NUSINOVICI=====Identification with the ''Sinthome''=====The task of ''[[analysis]]'' thus becomes, in one of [[Lacan]]'s last definitions of the [[end of analysis]], to [[identify]] with the ''[[sinthome]]''.
See also: Aimée, case =====Shift from Linguistics to Topology=====The [[theoretical]] shift from [[linguistics]] to [[topology]] which marks the final period of; Formations Lacan's [[work]] constitutes the [[true]] status of the unconscious; Four discourses; Imaginary identification/symbolic identification; Metaphor; Real[[sinthome]] as unanalysable, and amounts to an exegetical problem beyond the (familiar one of [[Lacan); Signifier/signified; Subject]]'s desire; Topologydense [[rhetoric]].Bibliography
* Lacan, Jacques. (1974-1975). Le séminaire. Book 22: R.S.I. Ornicar?, 2-5. * ——. (1975). La troisième, intervention de J. Lacan le 31 octobre 1974. Lettres de l=====''Sinthome''École Freudienne, 16, 178-203.as Fourth Ring in Borromean Knot===== * ——. (The 1975-1976). Le séminaire. Book 23: Le sinthome. Ornicar?, 6-11. * ——. (1995). The position [[seminar]] extends the [[theory]] of the unconscious (Bruce Fink[[borromean knot]], Trans.). In Richard Feldsteinwhich in the previous seminar had been proposed as the essential [[structure]] of the [[subject]], Bruce Fink, and Maire Jaanus (Eds.), Reading "Seminar XI": Lacanby adding the ''[[sinthome]]''s four fundamental concepts as a fourth ring to the [[triad]] of psychoanalysis. New York: W. W. Norton. (Original work published 1960) * ——. (2001). Joyce: Le symptôme. In his Autres écrits. Paris: Seuil. * ——. (2002a). The function and field of speech and language in psychoanalysis. In hisÉcrits: A selection (Bruce Finkthe [[real]], Trans.). New York: W. W. Norton. (Original work published 1953) * ——. (2002b). The instance of the letter in [[symbolic]] and the unconscious, or reason since Freud. In hisÉcrits: A selection (Bruce Fink[[imaginary]], Trans.). New York: W. W. Nortontying together a [[knot]] which constantly threatens to come undone. (Original work published 1957)
This [[knot]] is not offered as a [[model]] but as a rigorously non-[[metaphorical]] description of a [[topology]] "before which the [[imagination]] fails."<ref>{{L}} 195-6. ''[[Seminar XXIII|Le Séminaire. Livre XXIII. Le sinthome, 1975-76]]'', published in ''[[Ornicar]]?'', nos 6-11, 1976-7. 9 December 1975.</ref>
Since [[meaning]] (''sens'') is already figured within the [[knot]], at the intersection of the [[symbolic]] and the [[imaginary]], it follows that the function of the ''[[sinthome]]'' -- intervening to [[knot]] together [[real]], [[symbolic]] and [[imaginary]] - is inevitably beyond [[meaning]].
==new===Writings of James Joyce=====sinthome [[Lacan]] had been an enthusiastic reader of [[Joyce]] since his youth.<ref>{{Ec}} p.25; {{S20}} p.37</ref>
The term sinthome In the 1975-6 [[seminar]], [[Joyce]]'s [[writing]] is, read as Lacan points outan extended ''[[sinthome]]'', an archaic way a fourth term whose addition to the [[borromean knot]] of writing what has more recently been spelt symptÙme''RSI'' allows the [[subject]] to cohere.
Faced in his [[childhood]] by the radical non-function / [[absence]] (''carence'') of the [[Name-of-the-Father]], [[Joyce]] managed to avoid [[psychosis]] by deploying his [[art]] as ''suppléance'', as a supplementary cord in the [[subject]]ive [[knot]].
[[Lacan]] focuses on [[Joyce]]'s youthful "epiphanies" (experiences of an almost [[hallucinatory]] intensity which were then recorded in enigmatic, fragmentary [[texts]]) as instances of "radical [[foreclosure]]," in which "the real forecloses meaning."<ref>[[Seminar]] of 16 March 1976</ref>
====="Destructive" Refashioning of Language=====
The [[Joycean]] text -- from the epiphany to ''[[James Joyce|Finnegans Wake]]'' -- entailed a special relation to [[language]]; a "destructive" refashioning of it as ''[[sinthome]]'', the invasion of the [[symbolic order]] by the [[subject]]'s private ''[[jouissance]]''.
One of [[Lacan]]'s puns, ''[[sinthome|synth-homme]]'', implies this kind of "artificial" [[self]]-creation.
=====Lacan introduces the term in 1975, as the title for the 1975-6 seminar, which is both a continuing elaboration of his topology, extending the previous seminar's focus on the BORROMEAN KNOT, and an exploration of the writings of James Engagement with Joyce. Through this coincidentia oppositorum - bringing together mathematical theory and the intricate weave of the Joycean text - 's Writing=====[[Lacan redefines the psychoanalytic symptom in terms of his final topology of the subject]]'s engagement with [[Joyce]]'s writing does not, he insists, entail "applied [[psychoanalysis]]."
1. Before the appearance =====Topological Theory=====[[Topology|Topological theory]] is not conceived of as merely [[another]] kind of sinthomerepresentational account, divergent currents in Lacan's thinking lead to different inflections of the concept of the SYMPTOM. As early but as 1957, the symptom is said to be 'inscribed in a [[form]] of writing process' (Ec, 445), which already implies a different view praxis aiming to [[figure]] that which regards escapes the symptom as a ciphered message. In 1963 Lacan goes on to state that the symptom, unlike acting out, does not call for interpretation; in itself, it is not a call to the Other but a pure jouissance addressed to no one (Lacan, 1962-3: seminar of 23 January 1963; see Miller, 1987: 11). Such comments anticipate the radical transformation of Lacan's thought implicit in his shift from the linguistic definition of the symptom - as a signifier - to his statement, in the 1974-5 seminar, that 'the symptom can only be defined as the way in which each subject enjoys [jouit[imaginary]] the unconscious, in so far as the unconscious determines him' (Lacan, 1974-5: seminar of 18 February 1975).
This move from conceiving of the symptom as a message which can be deciphered by reference to the unconscious =====''Saint Homme'structured like a language', ==========New Way of Using Language to seeing it as the trace of the particular modality of the subject's jouissanceOrganize Enjoyment=====To that extent, culminates in the introduction of the term sinthome. The sinthome thus designates rather than a signifying formulation beyond analysistheoretical [[object]] or "[[case]], a kernel of enjoyment immune to the efficacy of the symbolic. Far from calling for some analytic " [[Joyce]] becomes an exemplary 'dissolution', the [[sinthome is what |saint homme]]'allows one to live' who, by providing refusing any [[imaginary]] solution, was able to invent a unique organisation new way of jouissance. The task of analysis thus becomes, in one of Lacan's last definitions of the end of analysis, using [[language]] to identify with the sinthomeorganise [[enjoyment]].
2. The theoretical shift from linguistics to topology which marks the final period of Lacan==See Also=={{See}}* [[Borromean knot]]* [[Interpretation]]* 's work constitutes the true status of the sinthome as unanalysable, and amounts to an exegetical problem beyond the familiar one of Lacan's dense rhetoric. The 1975-6 seminar extends the theory of the Borromean knot, which in the previous seminar had been proposed as the essential structure of the subject, by adding the sinthome as a fourth ring to the triad of the real, the symbolic and the imaginary, tying together a knot which constantly threatens to come undone. This knot is not offered as a model but as a rigorously non-metaphorical description of a topology [[Jouissance]]'before which the imagination fails' (Lacan, 1975-6: seminar of 9 December 1975). Since meaning (sens) is already figured within the knot, at the intersection of the symbolic and the imaginary (see Figure 1), it follows that the function of the sinthome - intervening to knot together real, symbolic and imaginary - is inevitably beyond meaning.||* [[Message]]* [[Psychosis]]* [[Signifier]]||* [[Subject]]* [[Symptom]]* [[Topology]]{{Also}}
3. Lacan had been an enthusiastic reader of Joyce since his youth (see the references to Joyce in Ec, 25 and S20, 37). In the 1975-6 seminar, Joyce's writing is read as an extended sinthome, a fourth term whose addition to the Borromean knot of RSI allows the subject to cohere. Faced in his childhood by the radical non-function/absence (carence) of the Name-of-the-Father, Joyce managed to avoid psychosis by deploying his art as supplÈance, as a supplementary cord in the subjective knot. Lacan focuses on Joyce's youthful 'epiphanies' (experiences of an almost hallucinatory intensity which were then recorded in enigmatic, fragmentary texts) as instances of 'radical foreclosure', in which 'the real forecloses meaning' (seminar of 16 March 1976). The Joycean text - from the epiphany to Finnegans Wake - entailed a special relation to language; a 'destructive' refashioning of it as sinthome, the invasion of the symbolic order by the subject's private jouissance. One of Lacan's puns, synth-homme, implies this kind of 'artificial' self-creation. Lacan's engagement with Joyce's writing does not, he insists, entail 'applied psychoanalysis'. Topological theory is not conceived of as merely another kind of representational account, but as a form of writing, a praxis aiming to figure that which escapes the imaginary. To that extent, rather than a theoretical object or 'case', Joyce becomes an exemplary saint homme who, by refusing any imaginary solution, was able to invent a new way of using language to organise enjoyment. ==defReferences==A [[sinthome]] is the [[Reuleaux triangle]] figure found in the center of a [[Borromean knot]].{{fact}} In [[Jacques Lacan|Jacques Lacan's]] theory of [[psychology]], each of the rings composing a Borromean knot represent the real, the imaginary, and the symbolic. The core of a person's psyche can be found when these three rings overlap in the sinthome. [[Category:Lacan]][[Category<div style="font-size:Psychology]]  == References =11px" class="references-small">
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