| dbp:text
| - The experience of the Void is the unbeliever's mystic temptation, his possibility for prayer, his moment of plenitude. At our limits, a God appears, or something that serves his turn. (en)
- Although the encircling of the Real or constellations tells us that we can never truly grasp the object, our approaching it from different angles of contextual perspectives takes place through a thinking subject who draws on concepts. (en)
- [O]bject shadows or things of emergence—contents of the first Yonder from which a first Here conceives itself [...] Objects that, like those we have named, are not objects because they have no subject-like counterpart, are referred to by Macho as "nobjects": they are spherically surrounding mini-conditions envisaged by a non-facing self, namely the fetal pre-subject[.] (en)
- There is a 'barrier' of repression between Signifiers and the signified […] a 'chain' of signifiers is analogous to the 'rings of a necklace that is a ring in another necklace made of rings' […] 'The signifier is that which [paternal metaphor] represents a subject for another signifier'. (en)
- The subject is always the missing signifier, the lack of a signifier, 'the subject is literally at his beginning the elision of a signifier as such, the missing signifier in the chain' . The barred subject, the essence of the human being of desire, can then only exist in the bar [of Signifier/signified]. (en)
- In the ordinary way, the study of "real" space is referred to specialists and their respective specialties – to geographers, town-planners, and sociologists. As for knowledge of "true" space, it is supposed to fall within the province of the mathematicians and philosophers. Here we have a double or even multiple error. To begin with, the split between "real" and "true" serves only to avoid any confrontation between practice and theory, between lived experience and concepts, so that both sides of these dualities are distorted from the outset. (en)
- When Pascal writes: the eternal silence of these infinite spaces terrifies me, he speaks as an unbeliever, not as a believer. (en)
- The drive divides the subject, who uses masters signifiers to cover up this lack, which will produce narratives. (en)
- Lacan finds in this sublimated image [of the object-as-Thing] the function of an Até, the 'divinization' of a 'limit' that simultaneously draws us toward and keeps us a safe distance from that which 'represents the disqualification of all concepts,' that which represents the void of the 'empty' Real . (en)
- Consider Heidegger's example of the shoemaker's workshop as a totality of equipment—hammers, needles, and the like. The in-order-to "is constitutive for the equipment" [...] The toward-which of the equipment is the "work to be produced", , in this case, shoes [and, ipso facto, shoe heels ]. (en)
- The agony of breaking through personal limitations is the agony of spiritual growth. Art, literature, myth and cult, philosophy, and ascetic disciplines are instruments to help the individual past his limiting horizons into spheres of ever-expanding realization. [...] Finally, the mind breaks the bounding sphere of the cosmos to a realization of transcending all experience of form—all symbolizations, all divinities: a realization of the ineluctable void. (en)
- Suicide is really intended as egocide. [...] if one loses this sense of connectedness [to other egos] [...] the foundation of interconnectedness, is described as 'empty' or 'nothing,' and at the same time as an infinite, 'non-empty' world. (en)
- These objects a take shape as the consequence of repressions, disguises, dissociations, fragmentations, deflections, intellectualizations, reductions, displacements, and discussions, which [...] cover over, and point to, the fact that the traumatic event cannot be assimilated [...] The Real [...] "appears" as failures, ruptures, and inconsistencies caused by the tuché. (en)
- [T]he fantasm of a devouring orality or of a return to the maternal breast refers to a mother who is neither real, imaginary, nor symbolic but who is cosmic becoming; it is a Universe of processual emergence as much as of abolition. For all that, we are not in the reign of Jungian universal Imagos or mythological entities such as Gaia or Chronos. The Universes of which the mouth and the breast are the refrain-operators are constellated in a composite and heterogenetic way: they constitute singular events. (en)
- Complete understanding, as in [,on the one hand,] the resolution after the period of mourning, represents [,on the other hand,] clear arrival at the Spinozan “impossible”. (en)
- The Real is reality in its unmediated form. It is what disrupts the subject’s received notions about himself and the world around him. [...] as a shattering enigma, because in order to make sense of it he or she will have to [...] find signifiers that can ensure its control. (en)
- [T]he real[...]is always in its place[...][the symbolic] carries it glued to its [metaphorical shoe] heel[.] [...] The real is without fissure. [...] There is no absence [or pleasure principle ] in the real [, concerning Freud's reality principle ]. (en)
- The artist's sense of truth. [...] he does not want to give up the most effective presuppositions of his art: the fantastic, mythical, uncertain, extreme, the sense for the symbolic, the overestimation of the person, the faith in some miraculous element in the genius. (en)
- The crucial difficulty in self-analysis lies not in these fields but in the emotional factors that blind us to unconscious forces. That the main difficulty is emotional rather than intellectual is confirmed by the fact that when analysts analyze themselves they have not such a great advantage over the layman as we would be inclined to believe. (en)
- Lacan links the processes of displacement with metonymy and those of condensation with metaphor. [...] the process of realization of the subject parallels the action of metaphor that displaces literal levels of meaning in its production of new meaning. (en)
- In my reading, a convergence occurs between Heidegger's term 'refusal' (Verweigerung) and the Freudian 'foreclosure' . (en)
- One crucial way in which Derrida describes the real is as an 'event' . The absolute outside of the text [or, the real other] was named by Derrida from the very start as 'the unnameable' . [...] [O]ne can see that any understanding of the real as presence and as a transcendental signified will import a determination from something that has resulted from the real into the real itself. (en)
- What has been [, under primary repression,] foreclosed [via the un-barred subject's repudiation of the Name-of-the-Father and phallus] from the Symbolic[,] reappears in the Real. (en)
- The therapist who feels threatened – threatened by excessive certainty, by excess beyond reason, by a discourse they do not understand, by activity that is not addressed to them or by a client who tries to take their place – might well be driven mad. (en)
- Even the word 'trace' is an appropriation of the real. [...] ' Writing is one of the representatives of the trace in general, it is not the trace itself. The trace itself does not exist [Derrida’s italics]. [...] '[.] (en)
- [A] God is something one encounters in the real, inaccessible. It is indicated by what doesn’t deceive—anxiety. [...] God is the supreme Being. I equals Being. (en)
- As I see it, Derrida’s recourse to 'incoherence' is analogous to what Žižek understands by the Lacanian Real. (en)
- The real is the difference between a right glove inside out and a left glove . (en)
- In this joiner, Lacan tells us, "the subject can achieve nothing but some form of psychosis or perversion," where this psychosis is marked precisely by a fullness, in the presences of the Real, that eliminates the dimension of desire and all subjective aspirations . (en)
- The objet petit a is what falls from the subject in anxiety. (en)
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