{"id":4872,"date":"2023-03-30T21:11:57","date_gmt":"2023-03-30T19:11:57","guid":{"rendered":"https:\/\/pipol11.pipolcongres.eu\/2023\/03\/30\/un-cri-sans-appel-emmanuelle-borgnis-desbordes\/"},"modified":"2023-03-31T07:27:51","modified_gmt":"2023-03-31T05:27:51","slug":"a-cry-without-appeal-emmanuelle-borgnis-desbordes","status":"publish","type":"post","link":"https:\/\/pipol11.pipolcongres.eu\/en\/2023\/03\/30\/a-cry-without-appeal-emmanuelle-borgnis-desbordes\/","title":{"rendered":"A cry without appeal \u2013 Emmanuelle Borgnis Desbordes<\/em>"},"content":{"rendered":"

\u201cIn the era of the Other that doesn\u2019t exist, modes of enjoyment [jouissances], are not ordered in the same way. In the absence of locating oneself in an Other, a bonding with communities of jouissance is observed, each based on a particular mode of enjoyment [jouir]. The isolated, even disoriented, subject occasionally finds an identity there\u201d[1]<\/a>. These \u201ccommunities of loners [solitaires]\u201d[2]<\/a> no longer tolerate any prohibition conceived as a demonstration of authority. All forms of authority are associated with a power of virile domination exercised by a father who is always suspected of abuse[3]<\/a>. However, wanting to make the father \u201cthe sole target of a criticism against the authoritarianism of power\u201d is \u201cto blame the master on duty just to establish, unknowingly, a new master in power perhaps worse than the first\u201d[4]<\/a>. Thus, in the age of gender studies and the post #MeToo era, a slogan is once again being heard \u2013\u00a0\u201cDown with the patriarchy!\u201d\u00a0\u2013 a cry without appeal. Behind this cry of refutation is the extension of the domain of jouissances that can no longer be repressed and which, in the end, reign supreme. If the contemporary era is fed up with the father in terms of the multiple forms of domination and abuse it is to forget that \u201cthe mode of existence of the father stems from this real [tient au r\u00e9el]\u201d[5]<\/a> \u2013\u00a0paternal perversion [p\u00e8re-version<\/em>]\u00a0\u2013 opening to limitation and possible symptomatisation<\/em>, one by one.<\/p>\n

Behind the recusal of an imperative figure, it is \u201cthe demands of a supposedly legitimate jouissance that draws the subject in\u201d[6]<\/a>. If Lacan was able to make the Name-of-the-Father the operator of regulation of jouissance, today, at the time of the \u201cdisappearance of the father\u201d, the demands of the drive are knotted otherwise with the body of the Other. \u201cDans l\u2019\u00e9garement de notre jouissance, il n\u2019y a [pourtant] que l\u2019Autre qui la situe, mais c\u2019est en tant que nous en sommes s\u00e9par\u00e9s\u201d[7]<\/a>. Today, there is malaise in separation<\/em>, an operation which allows, on the one hand, the production of the subject of the unconscious and, on the other, the articulation of the subject and the object. Denying or even rejecting separation produces a quest for the most illusory satisfaction and a rise in segregation. \u201cThe ideal always appears to be present in its demand but no longer [treats] jouissance\u201d[8]<\/a>. It leaves the subject to grapple with the jouissance of the \u201cOnes all Alone\u201d. In his offer and his act the analyst participates in civilising jouissance and producing the subject[9]<\/a>. This civilising operation aims to rehabilitate a dialectic, to support an alterity and to reinscribe each one in a social link that no longer exists, provided that it is based on that which makes the difference, elevating to greater dignity: the work of rearranging \u201cthe separation of the One of the body that enjoys alone and that of the Other that speaks\u201d[10]<\/a>.<\/p>\n

[1]<\/a> Girard H., \u00ab\u00a0L\u2019\u00e9garement de notre jouissance\u00a0\u00bb, Hebdo Blog<\/em>, n\u00b0236, 2\u00a0mai\u00a02021, disponible sur internet.
\n[2]<\/a> Quignard P., Sur l\u2019id\u00e9e d\u2019une communaut\u00e9 de solitaires<\/em>, Paris, Arl\u00e9a, 2015.
\n[3]<\/a> Cf. Leguil C., \u00ab\u00a0Actualit\u00e9 de la psychanalyse. Critique du monopole de la jouissance l\u00e9gitime\u00a0\u00bb, Studio Lacan<\/em>, n\u00b042, 28\u00a0janvier\u00a02023, disponible sur internet\u00a0: https:\/\/www.youtube.com\/watch?v=qD-iwMv7z3A<\/a>.
\n[4]<\/a> Cosenza D., \u00ab\u00a0Autoritarismes\u00a0\u00bb, Blog Nobodaddy<\/em> de Pipol\u00a011, texte d\u2019orientation post\u00e9 le 2\u00a0f\u00e9vrier\u00a02023. In English: https:\/\/pipol11.pipolcongres.eu\/en\/2023\/01\/26\/authoritarism-domenico-cosenza\/<\/a>.
\n[5]<\/a> Cf. Fajnwaks F., \u00ab\u00a0La voie du plus-de-jouir\u00a0\u00bb, Blog Nobodaddy<\/em> de Pipol\u00a011, texte d\u2019orientation post\u00e9 le 10\u00a0f\u00e9vrier\u00a02023. In English: https:\/\/pipol11.pipolcongres.eu\/en\/2023\/02\/09\/the-way-of-surplus-jouissance-fabian-fajnwaks\/<\/a>.
\n[6]<\/a> Cf. Leguil C., op.cit<\/em>.
\n[7]<\/a> Lacan J., \u00ab\u00a0T\u00e9l\u00e9vision\u00a0\u00bb, Autres \u00e9crits<\/em>, Paris, Seuil, 1973, p.\u00a0534.
\n[8]<\/a> Laurent \u00c9., Miller J.-A, \u00ab\u00a0L\u2019orientation lacanienne. L\u2019Autre qui n\u2019existe pas et ses comit\u00e9s d\u2019\u00e9thique\u00a0\u00bb, enseignement prononc\u00e9 dans le cadre du d\u00e9partement de psychanalyse de l\u2019universit\u00e9 Paris\u00a08, cours du 4\u00a0d\u00e9cembre\u00a01996, p.\u00a040, in\u00e9dit.
\n[9]<\/a> Cf. Miller J.-A., \u00ab\u00a0Produire le sujet\u00a0?\u00a0\u00bb, Actes de l\u2019\u00c9cole de la Cause freudienne<\/em>, n\u00b04, mai\u00a01983.
\n[10]<\/a> Cf. Sidon P., \u00ab\u00a0Les substances de la jouissance\u00a0: lectures du sympt\u00f4me contemporain\u00a0\u00bb, Enseignement de l\u2019\u00c9cole de la Cause freudienne 2022-2023, s\u00e9ance du 4\u00a0octobre\u00a02022, in\u00e9dit.<\/p>\n<\/div>","protected":false},"excerpt":{"rendered":"

\u201cIn the era of the Other that doesn\u2019t exist, modes of enjoyment [jouissances], are not ordered in the same way. In the absence of locating oneself in an Other, a bonding with communities of jouissance is observed, each based on a particular mode of enjoyment [jouir]. The isolated, even disoriented, subject occasionally finds an identity […]<\/p>\n","protected":false},"author":3,"featured_media":4896,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"spay_email":""},"categories":[171],"tags":[],"jetpack_featured_media_url":"https:\/\/pipol11.pipolcongres.eu\/wp-content\/uploads\/2023\/03\/Borgnis-Buisseret-1.jpg","yoast_head":"\nA cry without appeal \u2013 Emmanuelle Borgnis Desbordes - Pipol11<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/pipol11.pipolcongres.eu\/en\/2023\/03\/30\/a-cry-without-appeal-emmanuelle-borgnis-desbordes\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"A cry without appeal \u2013 Emmanuelle Borgnis Desbordes - Pipol11\" \/>\n<meta property=\"og:description\" content=\"\u201cIn the era of the Other that doesn\u2019t exist, modes of enjoyment [jouissances], are not ordered in the same way. In the absence of locating oneself in an Other, a bonding with communities of jouissance is observed, each based on a particular mode of enjoyment [jouir]. 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