Crítica de Martín Krymkiewicz a Desler Lacan
Ano: 2018
NUESTRAS MALAS PALABRAS
Nadie, que yo sepa, ha hablado mejor de las malas palabras que Fontanarrosa. Las palabrotas, como él observa, son palabras de peso. Firmes, no meras palabritas llevadas por el viento. Algunas son eternas, como las ofensas a la madre, a la masculinidad o a la virtud del que ha sido golpeado por una de ellas. Otras, locales o transitorias de un determinado lugar o período. Freud consideraba un innegable progreso cultural tirar una palabra en vez de una piedra, y por eso era tan cuidadoso cuando se trataba de seleccionar las suyas.
La “palabra subida de tono” que mejor define a los porteños en particular y a los argentinos en general, al menos cuando vistos desde afuera, y que vale tanto como una palmada amistosa en la espalda cuanto como una injuria. Me refiero, claro está, a boludo. La cuestión es que boludo (o “boluda”, aquí su etimología masculina se pierde con el uso) puede ser y no ser un insulto. Sino, veamos en “No seas boludo, Boludo”, el primero podría considerarse una invectiva y se refiere a algo que el interpelado ha dicho o hecho, mientras que el segundo es apenas un apodo campechano, como lo usan dos amigas que se encuentran en el Florida Garden: “¿Qué decís, Boluda?” “Bien, Boluda, ¿y vos?”
Una vez dije en chiste que “boludo” era una clase vacía, puesto que nadie, absolutamente nadie, admite ser miembro de tal clase. Los boludos son siempre los otros. Insinuaron que tal vez fuese yo el único boludo…
Del punto de vista de su lógica, “boludo” es lo inverso de “judío”. En este último caso, basta decirse tal para formar parte de la clase de los judíos. No hace falta ser portador de ningún trazo positivo (no, ni siquiera la circuncisión). En el caso de la boludez, es necesario y suficiente haber sido así calificado por algún otro. En ese sentido, la clase de los judíos se constituye por todos aquellos que se llaman a sí mismos de tal, y la de los boludos, por todos los que han sido así denominados. Y quién, en la Argentina, no ha sido llamado boludo alguna vez? Del judaísmo se diría que es la clase a la cual nadie quiere entrar (por eso, si alguien se declara miembro, no se le han de pedir más credenciales), y de la boludez, la clase de la que todos quieren salir.
CONTINUAR LENDO:
One
thinking in terms of one
is easily done
One room, one bed, one chair
one person there,
Makes perfect sense; one set
of wishes can be met,
one coffin filled
But counting up to two
is harder to do
For one must be denied
before it is tried
Philip Larkin
Um saldo cínico
MINTO
Summary of Ricardo’s yesterday lecture
dear unbehagen,
No mere bomb cyclone could keep the Unbehagen from coming out in force for today’s day long Jouissance event featuring Brazilian analyst Ricardo Goldenberg. A fine day was had by all though Jouissance as such was had by none. By this I don’t mean to insult Ricardo but on the contrary to pay careful attention to one of his key points – jouissance is not something that I have or that you have. I cannot speak of my jouissance or how you experience your jouissance, according to Ricardo. Why is this? Because jouissance is always jouissance of the Other.
Ricardo began by speaking of the sort of reading – or misreading – that he practices. In his thinking, misreading is not a pejorative term. He follows Harold Bloom in his writing on misprision, bringing this back to psychoanalytic theory to form a theory of psychoanalytic transmission by readings that are misreadings.
Goldenberg then set out a polemic against a certain way or reading Lacan that he identifies with Jacques Alain Miller. JAM is in his estimation a version of a new kind of naturalism – albeit one grounded in a certain insistence on the Real in late Lacan as the culmination and surpassing of the middle phase Lacan that is characterized by his attention to the Symbolic. What he rejects is the narrative by which late Lacan represents either a grand culmination and synthesis of all that came before or alternately one in which the late Lacan can be see as making a radical break with all that came before in his own teaching.
Instead, he sees Lacan as radical in the sense that the radical is one who takes something to ‘its last consequences.’ Goldenberg’s maintains a rigorous adherence to his stance that the speaking being can only experience via language. He later explicated his distinction of sign and signifier in describing how the signifier is something that is formed under conditions of analysis under transference. His practice and theory therefore always involves reading the real in light of the symbolic.
And what of jouissance? It comes from the difference between what I expect and what I actually get. That gap is seen as the jouissance that the other has that I lack. Paradise Lost does not refer to a womb state – Paradise Lost is nostalgia for a Paradise that only existed retroactively through the gap in what I want and expect and what I actually get.
If Jouissance is the remainder, the gap it is always of the other, it is never mine. Talking about my jouissance or my patient’s is an error. It is always of the other.
This is a very pithy summary – the full talk is attached via recording and will also be uploaded to the dU website.
After a lunchbreak, Manya Steinkoler provided with all of her usual verve and jouissance – oops, I cannot say that! But jouissance there was in this case which involved talk of walking, staying still, stagnating, seeing. When all was over and we retreated to another glass of wine, someone (i think Emma) said, but wait, we forgot to connect the case with jouissance! But perhaps there was jouissance aplenty in all that was said about all that was hard to say, all that was perhaps almost ready to be said, and all that might soon be said and held as signifier in relation to a jouissance that belongs to no one. I did find the very clear direction Ricardo gave as to how he would proceed quite helpful. Sadly we cannot share the discussion of the clinical case.
We are grateful to Eliana for organizing this, to the fine citizens of Charlton Street for hosting, for all who responded to the call to come out on one of the coldest days in recent memory and who shared their conversation and questions. I hope some will also share any thoughts on the day.
Evan Malater
here is the link of the recording:
LINK
https://drive.google.com/file/d/1sZxCOrd5AtI41V5Icd49YxotHnVzHezL/view?usp=sharing
