50the oppressive imposition of oral satisfactions by the Other. This points to the ethical dimension ofanorexia, in so far as sustaining one’s <strong>de</strong>sire represents the assumption of an ethical position.When bulimia is consi<strong>de</strong>red in its original meaning of binge eating, the position of thesubject is opposed to that of the anorexic. The bulimic subject surren<strong>de</strong>rs to the Other, who fills himwith food, and the subject crushes his own <strong>de</strong>sire with oral satisfaction.Bulimia nervosa, that is, bulimia followed by purging, or vomiting, is half way betweenbulimia in the old sense of the term and anorexia, to represent the subject’s attempt at restoring thecapacity to affirm his <strong>de</strong>sire.As an ethical stance, anorexia is more on the si<strong>de</strong> of moralism than of ethics, and thetransference relation that evolves in cases of anorexia reflects a peculiar sense of moral superiorityon the part of the subject. But as analysts we cannot dismiss anorectic morality as flawed ethics. Weare rather interested in helping the patient to critically examine her subjective position, so that shecan learn from it and at the same time respect her own living body and, perhaps, the dignity ofeating and food and their place among human creations in the arts, the sciences and gastronomy.ReferenceASSOUN, P.-L. (2009), Corps et symptôme. Paris, Anthropos.FREUD, S. (1893c), Some Points for a Comparative Study of Organic and Hysterical Motor Paralyses. SE I p.157.FREUD, S. (1900a), The Interpretation of Dreams. SE IV and V.FREUD, S. (1905d), Three Essays on the Theory of Sexuality. SE VII p. 125.FREUD. S. (1905e), Fragment of an Analysis of a Case of Hysteria. SE VII p. 3.FREUD, S. (1915-1916), Introductory Lectures on Psycho-Analysis. SE XV and XVI.FREUD, S. (1930a), Civilization and its Discontents. SE XXI p. 59.LACAN, J. (1977), The Four Fundamental Concepts of Psycho-Analysis [Seminar XI, 1964].London: Tavistock.LACAN, J. (1992), The Seminar, Book VII, The Ethics of Psychoanalysis, 1959-1960. New York, Norton; London,Routledge.LACAN, J. (1998), The Seminar, Book XX, Encore [1972-1973], On Feminine Sexuality: The Limits of Love andKnowledge. New York and London, Norton.LACAN, J. (2006), Écrits (trans. B. Fink with H. Fink and R. Grigg). New York and London, Norton.RODRÍGUEZ, L. (2009), To eat or not to eat. Paper presented at the Conference on Eating Disor<strong>de</strong>rs organized by theCFAR (Centre for Freudian Analysis and Research), London, 4 July 2009.SOLER, C. (2003), L’en-corps du sujet. Course of 2001-2002, Collège clinique <strong>de</strong> Paris, Formation clinique du Champlacanien, Paris. Transcript.
51«I speak with my body: my body speaks me»:The Speaking Body, Jouissance, and savoir parlé in «Encore»Clive ThomsonThis is a dream that was reported by my patient: S: «I had a dream. I wrote it down. Wouldyou like to hear it? I’m in a place like a vacation resort. It’s divi<strong>de</strong>d, split into two. On one si<strong>de</strong> isthe Atlantic. It’s strong, cold, <strong>de</strong>ep, dangerous, with sharks. I can see two huge commercialsteamers. There’s a beach and large mound of sand. On the other si<strong>de</strong> of the mound, it’s forsnobbish people, young people diving into the water. I’m afraid of the left si<strong>de</strong> and judgmental ofthe right si<strong>de</strong>. My room is on the right, snobbish si<strong>de</strong>, in a hotel. Michael Cain was in the lobby,with some Americans. In the dream, I kept returning to the boring si<strong>de</strong>. My father is on the left si<strong>de</strong>.On both si<strong>de</strong>s, there is a lot of alcohol, a lot of drinking. I’m repulsed by the dangerous si<strong>de</strong>. Itgives me the shivers. I had the dream right after our last session. The dream has a strong flavour.There are people swimming on both si<strong>de</strong>s».Right after ‘S’ recounted her dream, she gave some associations and then excused herselfsaying that she was going to throw up. She left the session for ten minutes, returned and continuedwith some more associations to the dream. In this paper, I would like to explore what can be ma<strong>de</strong>of this clinical material that inclu<strong>de</strong>s a dream, associations to the dream, and a «body event»(vomiting).Colette Soler, in her pre-conference outline of questions for discussion at this conference,urges us «to unfold and illustrate clinically» Lacan’s expression in Encore, «the mystery of thespeaking body». Soler writes that the mysteries and enigmas of the «speaking body» are related tojouissance and that the body takes its voice from the unconscious. These observations are the pointof <strong>de</strong>parture for this paper which will examine a triad of signifiers from Encore that we take to be ofcentral importance: the speaking body, jouissance and spoken savoir («savoir parlé»). Theobjective of this paper is twofold: 1) to raise some theoretical issues relating to the three terms justmentioned; 2) to present and examine briefly some clinical material, as a way of «illustrating»Lacan’s expression from Encore. We take seriously Soler’s comment that: «The Rome conferencewill be thus a putting to the test of the psychoanalytic clinic, which is certainly a clinic of discoursebut whose aim is the modification of the jouissance substance.»We know, with Lacan, that the Other jouissance is located in/on the body, without ourknowing where it is located, or even how it could be imagined or articulated. Our hypothesis is thathe mysterious «speaking body» can be said to manifest itself in the disquiet among patients whomwe witness in our clinical work, when, as in the example that we present here, the patient producesa sud<strong>de</strong>n «body event» (vomiting). We suggest that such body events are linked to a certain kind ofunknown and unknowable knowledge. They are, of course, savoir without a subject – this is oneimportant way in which Lacan conceptualizes savoir (see «The agency of the letter in theunconscious or reason since Freud» in Ecrits). What kind of savoir are body events are linked to?They can be linked to a spoken savoir, in the sense that they take place in the context of sessionswhere our analysands speak. How does the jouissance of body events pass into spoken savoir?What kind of analyst is «required» (Soler’s term) when the analysis runs up against the «limits ofthe aim of knowledge» (and truth)? By «unfolding» Lacan’s i<strong>de</strong>as on «the mysteries of the spokenbody» in Seminar XX and with reference to some of his other writings, we aim to provi<strong>de</strong> somehypothetical answers to these complex and interrelated questions.In Lacan’s «Guiding Remarks for a Convention on Female Sexuality» (Ecrits), he refers tothe «secret» and «obscurity» of «le féminin» (p. 612), as well as the «negligence» with which it hasbeen treated by psychoanalysts (including Melanie Klein), who typically get «bogged down» and«come up short» when they have tried to <strong>de</strong>al with it. At the end of his «Guiding Remarks» essay,Lacan asks a question that is especially relevant for our paper: «Why does the analytic myth comeup short concerning the prohibition of incest between father and daughter?» (p. 619) Lacan’s claims
- Page 2 and 3: 2Heteridade9O «misterio do corpo f
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- Page 46 and 47: 46Body partsLeonardo S. Rodríguez1
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101Ce que le sujet autiste nous app
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103de la demande.J’avais accepté
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147BibliographieSOLER C. (2009), La
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149CorpoemaAntonio QuinetO «fala-a
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153Le miracle de l’araignéeMarc
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163dans le transfert, il se trouve
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165«Mystère, mister, mi-s’taire
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