Editing Jacques Lacan (section)

===Desire===
Lacan's concept of desire is related to Hegel's ''Begierde'', a term that implies a continuous force, and therefore somehow differs from Freud's concept of ''Wunsch''.<ref name="Macey">Macey, David, "On the subject of Lacan" in ''Psychoanalysis in Contexts: Paths between Theory and Modern Culture'' (London: Routledge 1995).</ref> Lacan's desire refers always to unconscious desire because it is unconscious desire that forms the central concern of psychoanalysis.

The aim of psychoanalysis is to lead the analysand<!--not a spelling error: "a·nal·y·sand n. A person who is being psychoanalyzed" --> to recognize his/her desire and by doing so to uncover the truth about his/her desire. However this is possible only if desire is articulated in speech:<ref name="Fink">Fink, Bruce, ''The Lacanian Subject: Between Language and Jouissance'' (Princeton University Press, 1996), {{ISBN|978-0-691-01589-7}}</ref> "It is only once it is formulated, named in the presence of the other, that desire appears in the full sense of the term."<ref name="seminar_I">Lacan, J., ''The Seminar of Jacques Lacan: Book I: Freud's Papers on Technique 1953–1954''(W. W. Norton & Company, 1988), {{ISBN|978-0-393-30697-2}}</ref> And again in ''[[The Ego in Freud's Theory and in the Technique of Psychoanalysis]]'': "what is important is to teach the subject to name, to articulate, to bring desire into existence. The subject should come to recognize and to name her/his desire. But it isn't a question of recognizing something that could be entirely given. In naming it, the subject creates, brings forth, a new presence in the world."<ref name="Lacan">Lacan, J., ''The Seminar of Jacques Lacan: Book II: The Ego in Freud's Theory and in the Technique of Psychoanalysis 1954–1955''(W. W. Norton & Company, 1988), {{ISBN|978-0-393-30709-2}}</ref> The truth about desire is somehow present in discourse, although discourse is never able to articulate the entire truth about desire; whenever discourse attempts to articulate desire, there is always a leftover or surplus.<ref name="Écrits">Lacan, J., "The Direction of the Treatment and the Principles of Its Powers" in ''Écrits: A Selection'' translated by Bruce Fink (W. W. Norton & Company, 2004), {{ISBN|978-0393325287}}</ref>

Lacan distinguishes desire from need and from [[Demand (psychoanalysis)|demand]]. Need is a biological [[instinct]] where the subject depends on the Other to satisfy its own needs: in order to get the Other's help, "need" must be articulated in "demand". But the presence of the Other not only ensures the satisfaction of the "need", it also represents the Other's love. Consequently, "demand" acquires a double function: on the one hand, it articulates "need", and on the other, acts as a "demand for love". Even after the "need" articulated in demand is satisfied, the "demand for love" remains unsatisfied since the Other cannot provide the unconditional love that the subject seeks. "Desire is neither the appetite for satisfaction, nor the demand for love, but the difference that results from the subtraction of the first from the second."<ref name="Phallus">Lacan, J., "The Signification of the Phallus" in ''Écrits''</ref> Desire is a surplus, a leftover, produced by the articulation of need in demand: "desire begins to take shape in the margin in which demand becomes separated from need".<ref name="Phallus"/> Unlike need, which can be satisfied, desire can never be satisfied: it is constant in its pressure and eternal. The attainment of desire does not consist in being fulfilled but in its reproduction as such. As [[Slavoj Žižek]] puts it, "desire's ''raison d'être'' is not to realize its goal, to find full satisfaction, but to reproduce itself as desire".<ref name="Žižek">Žižek, Slavoj, ''The Plague of Fantasies'' (London: Verso 1997), p. 39.</ref>

Lacan also distinguishes between desire and the drives: desire is one and drives are many. The drives are the partial manifestations of a single force called desire.<ref>Lacan, J. ''The Seminar: Book XI. The Four Fundamental Concepts of Psychoanalysis, 1964'' (W. W. Norton & Company, 1998), {{ISBN|978-0393317756}}</ref> Lacan's concept of "''[[objet petit a]]''" is the object of desire, although this object is not that towards which desire tends, but rather the cause of desire. Desire is not a relation to an object but a relation to a [[lack (manque)|lack (''manque'')]].

In ''The Four Fundamental Concepts of Psychoanalysis'' Lacan argues that "man's desire is the desire of the Other." This entails the following:
# Desire is the desire of the Other's desire, meaning that desire is the object of another's desire and that desire is also desire for recognition. Here Lacan follows [[Alexandre Kojève]], who follows Hegel: for Kojève the subject must risk his own life if he wants to achieve the desired prestige.<ref name="Kojève">Kojève, Alexandre, ''Introduction to the Reading of Hegel'', translated by James H. Nichols Jr. (New York: Basic Books 1969), p. 39.</ref> This desire to be the object of another's desire is best exemplified in the Oedipus complex, when the subject desires to be the phallus of the mother.
# In "The Subversion of the Subject and the Dialectic of Desire in the Freudian Unconscious",<ref>Lacan, J., ''Écrits: A Selection'' translated by Bruce Fink (W. W. Norton & Company, 2004), {{ISBN|978-0393325287}}</ref> Lacan contends that the subject desires from the point of view of another whereby the object of someone's desire is an object desired by another one: what makes the object desirable is that it is precisely desired by someone else. Again Lacan follows Kojève. who follows Hegel. This aspect of desire is present in hysteria, for the hysteric is someone who converts another's desire into his/her own (see Sigmund Freud's "Fragment of an Analysis of a Case of Hysteria" in SE VII, where Dora desires Frau K because she identifies with Herr K). What matters then in the analysis of a hysteric is not to find out the object of her desire but to discover the subject with whom she identifies.
# ''Désir de l'Autre'', which is translated as "desire for the Other" (though it could also be "desire of the Other"). The fundamental desire is the incestuous desire for the mother, the primordial Other.<ref>Lacan, J. ''The Seminar: Book VII. The Ethics of Psychoanalysis, 1959–1960'' (W. W. Norton & Company, 1997), {{ISBN|978-0393316131}}</ref>
# Desire is "the desire for something else", since it is impossible to desire what one already has. The object of desire is continually deferred, which is why desire is a [[metonymy]].<ref>Lacan, J., "The Instance of the Letter in the Unconscious, or Reason since Freud" in ''Écrits: A Selection'' translated by Bruce Fink (W. W. Norton & Company, 2004), {{ISBN|978-0393325287}}</ref>
# Desire appears in the field of the Other{{mdash}}that is, in the unconscious.

Last but not least for Lacan, the first person who occupies the place of the Other is the mother and at first the child is at her mercy. Only when the father articulates desire with the Law by castrating the mother is the subject liberated from desire for the mother.<ref>Lacan, J. '' Le Séminaire: Livre IV. La relation d'objet, 1956–1957'' ed. Jacques-Alain Miller (Paris; Seuil, 1994)</ref>