Abstract
ABSTRACT: This article presents some findings derived from the doctoral thesis entitled Subject Topos. The problem of space in psychoanalysis. The aim is to show how Lacan used the logic of ancient stoicism to solve the Freudian problems related to space, which posed difficulties both in locating the unconscious spatially, and in clearly establishing a conception of the body, thus solving the advantages derived from the limits imposed by Aristotelian logic and Newtonian mechanics.
Highlights
There are few mentions of Lacan in the term “incorporeal”
We have the right to question whether his conception of it is, as it was for Aristotle, even for Freud, that of an apparatus, or whether it refers to movement and its effects linked to mechanical actions
Incorporation implies the inter-penetrability of bodies; body of language and body in the naive sense make an intimate fusion. This is incompatible with any neuroscientific theory produced to date, even with the perspective of Freud’s Project; the continent/content relationship was excluded for Lacan as it was for the Stoics
Summary
There are few mentions of Lacan in the term “incorporeal”. This does not detract from its importance; relevance is not based on frequency. Let us remember that Lacan holds that a second body, the organism, is incorporated into the language that precedes it He claims to do justice to the Stoics for having been the ones who, with that term, signed the function of the symbolic as subject to the body. He adds that the incorporeal is a function that makes reality, for mathematics, topology or, in a broad sense, for logic. Let us add that the keys to Lacan’s use of the term incorporeal were found by him in the book The Theory of the Incorporeals in Ancient Stoicism, by Émile Bréhier (1907/2011)
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