00:00:01.680 - 00:00:27.920

Unknown: I become aware of some immediacy. It's immediately framed by all discourses emanating just discourses emanating different centers of social power and

00:00:28.040 - 00:00:51.640

authority, centers of power that have the right to speak authoritatively about the meaning of the event, right, including myself. So you might want to as you watch the processing of this

00:00:51.700 - 00:01:20.900

event. You might want to see the way in which different signifies you say, or as it were attached to the event itself. I mean, the event itself is what it is, explosion of a an apparatus my own, and the event is registered on film,

00:01:22.760 - 00:01:47.980

video, and it's immediately available as a spectacle, as a drama, and all of the information we have about the event can then become organ. It's organized into a discourse, interpretations of the event make it let's get to it again

00:01:47.980 - 00:02:05.880

when they say, first of all, it's turned into a story. It's turned into a story. And do this by documentary, meaning, immediately. Dispatch. Video, Lou Cruz to hometown of

00:02:07.200 - 00:02:30.200

MS McCall. You get interviews of school children and old ladies. Right, to get the immediate, I mean, to document the immediate effect nine years old. I mean, I've been sort of monitoring the news, and a lot of interviews with children and old ladies who

00:02:30.200 - 00:02:44.680

were in the area, in Florida, retirees and so on, right? Weeping because of this, of this spectacle, first of all, death, right? Yeah, what I heard when the kids of the school, that the teacher, the

00:02:45.880 - 00:03:04.020

kids in classroom, are all watching it take off and stuff, and when it right, when it blew up, they all thought that was part of it. And they said, Where'd it go? An After Burner, right? Yes, that's right, the orchestration they

00:03:04.020 - 00:03:23.000

say of the event has to be provided at different levels and people not immediately. The psychologists were interviewed to talk about the possible traumatic effect of this event on kids who who were destined to participate in the space

00:03:23.000 - 00:03:42.940

program. Perhaps you see what will be the effect on the reserve, the effect upon immediately, the teachers. I mean, I heard the teachers as a group. You say, can super ego of the teaching profession. There's some bitterness there the first

00:03:42.940 - 00:04:05.280

major follow up, and it has to have a civilian for right? I mean, the first one in which so someone immediately said to me, Well, this is what they think of teachers. They give them the inferior, that little nervous, but in any event, what you'll

00:04:05.280 - 00:04:27.260

see is religious leaders, psychologists, psychiatrists, the nice NASA authority and the president, President immediately scripted The spectacle in his own way, right? They said, exploration and discovery must go on. There are always risks.

00:04:27.260 - 00:04:47.860

We know. I mean, who was immediately appealing was enough to the heroic Lowell, putting this in the heroic mole, the overall arching message that I hear is they shall not have died in vain. This morning, the motto of the Alamo was in the boat.

00:04:48.700 - 00:05:09.000

Those here died heroes to break the trail for those to follow after. The idea being that this event that almost. Violence always perceivable. Violence can immediately be transformed into a sacrificial ritual.

00:05:12.720 - 00:05:32.240

We cannot now abandon the space program because these innocent victims, they have given their lives. Those are one of the NASA is. All. We need more funds today because we've invested now. So you'll see the

00:05:32.240 - 00:05:54.100

way in which this respect group will become provided with scenarios from the perspective of different sources of authoritative discourse producing agencies. You see authoritative speakers of discourses will be sending

00:05:54.100 - 00:06:15.060

messages in the form of discourses, by which I mean ordered messages. You see with this twofold with this twofold purpose that we have already been aware of in our reading bar, and the theory of stemiological, the

00:06:15.060 - 00:06:40.780

seniorological theory of discourse, namely, to take a reference, in this case, the event, and endow it, endow it with a signified, with a signify, a signification, right, A signification, to

00:06:40.780 - 00:06:57.460

encode it in a particular way. You have the event. The event is there. You can refer to it that documented, same way that any major event in the life of a society that's documented. Then the question arises, what is the meaning of this event you're

00:06:57.460 - 00:07:19.620

saying? The question of meaning has to do with what signified and signifiers is going to be going to be used to talk about it and think what signify or conceptual framework is going to be placed in, so that the meaning of this event becomes so

00:07:19.680 - 00:07:44.860

for example, and over here we have the receivers of these messages. That's us, and we are you. All of us are in the position. You see it being bombarded by all of these discourses, which are taking events of common interest to us,

00:07:44.860 - 00:08:09.960

events that bear upon all of the anxieties we have about our own existence. I mean, here's death, the death of heroes that we see before right in the form of this ball of fire, great fireball. And so we get, then the message,

00:08:10.500 - 00:08:37.220

and Mr. Reagan immediately invokes, invokes an image of humanity in the old, older free, Freudian, heroic mode. Let's call this, you see the image of humanity, of the human that he invokes. The ideal is we can call it the humanistic ideal you

00:08:37.280 - 00:09:01.020

wish. And you can all flesh out what is involved in this humanistic idea. That is that man, he says, Man You see, is destined to reach the stars, anything like that, right? Man in this game, and woman you see as the public domain. In fact,

00:09:01.140 - 00:09:19.140

why did NASA choose a teacher, an elementary school teacher? See the symbolic associations here? It's not just a woman. That's just the woman, and the first civilian is a woman, and this woman is also an elementary school teacher.

00:09:20.880 - 00:09:45.460

We don't think that. NASA said there were 16,000 candidates for this position. They also interviewed the people who just missed out. Going on right two runners out, you know, wow, you know. You perfect the symbolic Association

00:09:45.700 - 00:10:07.020

you see, the signifies of this Christian colony were all part of the package, right? We're all part of the package. That is to say, we don't have to imagine some NASA agents. Saying, hey, let's get a woman as the first civilian who's an elementary

00:10:07.560 - 00:10:25.640

school teacher. The code of the culture already provides you see that slot in a particular place in a hierarchy of emotional and psychological valence, as you say, make it seem natural to choose. I mean, after all, the teacher, the woman, the mother,

00:10:25.640 - 00:10:40.540

you see all of these. That's what she is. You say she's full surrounded by the signified, the person, christoman, all these signified, I think. And the minute something like this happens, a tragedy section this happens, it clicks off. Then you

00:10:40.540 - 00:11:05.040

see all of the possibilities of fleshing out this purely signifying domain. Talk to the kids in the in the school you said you're watching it kids in the town, or minister TV cameras to the local church and Concord, New Hampshire, one of the places

00:11:05.100 - 00:11:22.880

of the nation's birth. Right, associated colonial Good, good, solid, American right, white, middle class. It's all as if it were had been written by someone? Well, it has been

00:11:22.880 - 00:11:36.800

written by someone because it's been spoken in the discourses of the culture or an argument. And the reason it seems familiar is if you have every reason to think of it as being familiar, because these codes are constantly being activated, you

00:11:36.800 - 00:11:58.780

see from different from different perspectives. For example, my own. Someone asked me last night, am i Are you cynical? But we're always looking below. You know, that's what intellectual

00:11:58.780 - 00:12:20.960

we're supposed to do, right? I mean, we're supposed to be skeptical about it. You don't just take a message at face value, right? I mean, only, only Hicks do that, right? You want to buy a bridge. So skepticism is the very basis your emotional

00:12:20.960 - 00:12:38.420

response, you immediately say, wait a minute, let's neutralize that as far as possible. So in my own discourse, you see, as you receive it should be taken with appropriate skepticism. Okay? With appropriate skepticism. My discourse is over

00:12:38.420 - 00:12:58.180

here in the pedagogical domain, you see, along with that of the psychiatrist, the local clergy, NASA, President Reagan, Mr. Speaks so forth, right? That is all these authoritative speaks people take their place in an institutional framework that

00:12:58.180 - 00:13:18.120

gives them I mean, you're listening to me at 830 30 on a rainy morning, what pure, masochistic urge to say, get you here to do well, because you're hoping to hear you know it's a risk. You don't hear it all the time all your classes, but you

00:13:18.120 - 00:13:37.100

know you're hoping that you will hear some illuminating, and a truthful disclose, right? But in reality, it's really part of a general bombard, the newspaper accounts, the psychiatric last evening, all the talk shows, we're having people phone in to

00:13:37.580 - 00:14:02.460

express their fear, perch so opinion that to the talk show, mass psychiatric, get it off your chest. And the beauty of the talk show, of course, on the radio, is that you can call in and talk to this person whom you don't know, and I've never seen

00:14:03.120 - 00:14:26.000

and be overheard by 1000s, perhaps millions, of people who you don't know. And so the Levis and the ID, like the dimension of discourse of all the time, rage, hurt, anxiety, pain. I mean, those are the messages that constantly come in to the

00:14:26.060 - 00:14:46.300

talk show. Now these so we're here, we're already encoded. Is the way we can see this in one way or another, cross coded to multi coded. And so we we receive these messages, not only as a certain amount of information that's being given

00:14:46.300 - 00:15:01.080

to us, but we're also being provided proclaimed for endowing this information with a meaning that exceeds its informational content, that exceeds the. Informational content.

00:15:02.820 - 00:15:19.980

And the question is, you see that kind of the humanistic ideal field by Mr. Reagan is that of the macho military hero, Explorer, astronauts. I mean, this is a long line. There's a long continuity here, because they're not only the beginning

00:15:19.980 - 00:15:36.620

of the country, back to the beginning well and beyond, back to the Homer and the the idiot, a particular kind of humanistic ideal. Now, what I was stressing in our discussion of Freud last what I want to continue in our discussion about Tom today is

00:15:37.280 - 00:15:57.100

the the disparity between the humanistic ideal of the human, the humanistic ideal and the kind of the subject of the humans, individual, right of the individual and The Post,

00:15:59.260 - 00:16:22.160

the post industrial, we may say, post humanistic notion of the subject. And I have you read Freud and his account would look up, because I suggest that, not that they invented this new sub kind of subject, you see, but what they're responding to is in

00:16:22.160 - 00:16:45.880

their is the results of their analysis of a society which continues to speak as if each one was an individual. You see, each one of us was an individual in this older mode, while in reality, presupposing that we are the kind of subjects you see

00:16:45.880 - 00:17:06.720

as providing the basis for control and disciplinization that of Freud and Lacan possibly take, for example, the Matter of heroism we're all enjoying individuals and the mike. We're talking about a humanistic ideal that centers upon the concept of

00:17:06.720 - 00:17:35.300

the individual, which is a kind of an amalgam of Greek and Roman and Christian and the sort of early Renaissance ideas of what the human being is. Human being, gender divided. You see, gender divided, class, differentiated, class, racially, racially

00:17:35.420 - 00:17:53.380

dispersed across along different species that almost you see according to race. This all presupposed in this, in this ideal of the individual, but above all, endowed with a certain talent and a certain destiny. It's not correct the

00:17:53.380 - 00:18:09.960

human. That is to say, I'm remind remember we're talking when we talk about the individual, we normally talk about the highest model, highest representative of the highest incarnation individual. That's the hero, the hero endowed with

00:18:09.960 - 00:18:32.540

physical strength, intelligence, right and moral sense, whose destiny is to realize himself. And I say himself, because the female heroine, the female equivalent of the hero, is a notch below, and the male, the woman, according to this

00:18:32.540 - 00:18:48.700

principle crystal in which mostly her education, her liberal education, space presupposes, does it not that a woman, even the highest incarnation of woman is kind of an imperfect man. She had her own virtues, different from

00:18:48.700 - 00:19:05.040

those of the man, her own talent. But basically, I mean from Aristotle through St Thomas Aquinas on down to the 19th century, the older conception that we find the book of Genesis. You see of the relationship of woman man is

00:19:05.040 - 00:19:26.660

that an inferiority right woman and man together represent something higher than the animal the other animals, but within the within the category of the human species, male presuppose that male virtues be sage, war, like military so forth, are the

00:19:26.660 - 00:19:48.580

dominant ones, okay, other than the ideal ones and superiors. Now, in addition, it's presupposed in this idea of the individual that there are class differences, that it's a peasants cannot be heroes. Why is that? Because, by their very

00:19:48.580 - 00:20:03.000

functions in society, they are not given the opportunity to perform heroic acts, nor should they be given the opportunity because their function is to what rather more domestic do? Supposed to stay home and work the land, and you need a

00:20:03.000 - 00:20:19.140

different set of virtues or talent for that. Okay? So you've got a gender structured conception of the human species, and you've got a class structured conception of human species. Remember, every time there is a classification,

00:20:19.920 - 00:20:35.960

there's also a gradation, no classification without gradation. Anytime you classify something, you're grading, my little girl knows this. You know, in her first grade, when they put in different three different reading roots, right?

00:20:36.260 - 00:20:56.560

And the fishes, the bull frogs, and whether that's me, you know, bumble bees are me, and they're the best, the bull frogs, they can't read. In codation, the classification, every classification is a gradation. That's one of the things that we

00:20:56.560 - 00:21:11.820

learn, not only from from semiotics, but you know, one of the things that we probably you all recognize just as an experience of the social world, which is always classification and a gradation. You know, go over there, sit down, fill out

00:21:11.820 - 00:21:35.600

this form. 111, is one is always being told surreptitiously to aspire to the highest you see, in spite of the fact that you're already classified as one who should not. That's the paradox. That's the paradox of life and society. You're always being

00:21:35.600 - 00:21:52.780

judged in terms of the highest category you see, even though you may be classified as belonging to a lower pattern. That's the paradox. That's what sets up the sense of the divided subject or and here's the important point about Lacan, the

00:21:52.780 - 00:22:12.060

notion of subjectivity as the experience of being divided, okay, being split as between what you're told to aspire to and what you're told you can't aspire to because you belong to a certain category

00:22:12.240 - 00:22:26.780

that has been that is something less than that of heroes or gods, the experience being split. Now I know that this stuff that I came to read by Kaja Silverman is hard going right? I mean, it's really difficult. I'm looking over

00:22:26.780 - 00:22:43.960

again, Anthony, but there is no easy way of introducing you to electron. The option I have is to say, hey, it's too hard, leaving you with ignorance of the most important development in the theory, you say, consciousness of the 20th

00:22:43.960 - 00:22:58.780

century, or trying to find some way of introducing to let me see it today, in the life I've been saying so far, I can convince you that it's worth your while to try to understand if you think that COVID Silverman is dead,

00:23:00.700 - 00:23:19.740

right? I gave you a copy my time you say, is systematically confusing, and this is consistent. This is consistent with this conception of doing subjectivity, namely, that wherever you have clarity

00:23:19.860 - 00:23:38.120

of meaning, you've got some kind of slight of hand, some kind of fakery going on. You see, President Reagan, there's no difficulty explaining the tragedy of Challenger, right? He comes exactly the code that he invokes of heroism, exploration,

00:23:38.240 - 00:23:56.860

the frontier recognized, and we said, Yes, that's right, lives must be given up. We're always at the edge. He says, right, we're always at the edge. We're the edge of nuclear holocaust as well. If you have a follow up in something as simple as this

00:23:56.860 - 00:24:15.420

thing happened, but the possibilities of having a little error, that attention to that phenomenon is always deflected onto the celebration you see of the virtues of the human that

00:24:15.420 - 00:24:34.640

are manifested in This sacrifice. The whole thing that's sublimated such a way that that our my anxiety about my death and the death of others who are dear to me, and the destruction of the species, I'm vaguely concerned about that,

00:24:35.300 - 00:24:48.640

right? We're immediately concerned about that. Well, after all, I mean investing all this money and my daughter's education for the future, I don't waste it, right?

00:24:49.720 - 00:25:09.000

So I'm concerned about this. So the fact of death, technological death, death by fire, techno death, you see, is driven home. The man immediately. You see, I was reading yesterday, so I didn't hear about the event. The event, I therefore only caught

00:25:09.000 - 00:25:27.020

up with it. You see, later, no, no worry, they replayed and replayed something. You won't miss anything. Close Ups, right. Notice, the notice, little claim that appears to be developing here on the right. Okay, plenty of fundamental anxiety I'm not

00:25:27.020 - 00:25:40.040

supposed to feel, according to the over humanistic ideal. I'm not supposed to feel anxiety. That's what women feel, right? I'm supposed to repress that, stand tall, right, and get on with the job.

00:25:41.600 - 00:25:58.600

Be all that you can be. Right is that the model of the arm of the army be all that you can be. That's the heroic idea that you are a certain you see a quantum of town energy, what have you. And your destiny is to

00:25:58.780 - 00:26:19.980

realize it fully. In order to do that you must suppress such womanly emotions as fear, anxiety. A man grits his teeth and does what he has to do right, as John Williams told us over 40 years Mort a film which he conquers one island after

00:26:19.980 - 00:26:42.220

another, territorializes One more Indian preserve after another. Right, rape, murder, pillage, burning, looting, all in the name you see of being what you can be, realizing your destiny, things like that. Now the subject, of course, while

00:26:42.220 - 00:27:01.740

holding up this as the ideal, the society, the culture, must reinforce the feeling of vulnerability. Must reinforce the feeling of vulnerability in order to make the individual amenable to social control. Because in reality, you see,

00:27:02.220 - 00:27:20.540

heroes make a lot of trouble for society, don't I mean individualism carried to another. If everybody's a hero, you got chaos. You know, this is what the even the Greek myth tells us. You see in the account of the alien, you got Achilles

00:27:20.540 - 00:27:39.020

sulking in his tent. Okay, I think of a fair share. You know, Achilles, without Achilles, they can't win the war. On the other hand, Achilles demands more than the other shares. Hussein, it does the immoral. So therefore this is the myth deals with this

00:27:39.020 - 00:27:58.060

paradox of the necessity of developing individuals, you say, and at the same time, the threat to the social cohesion cooperation. So if necessary, so you project an image on the one side. You presuppose a certain kind of subject on the other. So

00:27:59.140 - 00:28:16.860

here's where you get this kind of dialectic of socialization. On the one hand, one is urged you see all ways to develop those talents as an individual. The same time. What is being sent messages reminding one of the flaws, of the flaws and the

00:28:16.860 - 00:28:35.900

under rowing nature of the human subject, which is a precondition for inspiring them to seek, to seek some kind of security in the group, to subordinate their individual, individual impulses. Freud will call their narcissistic

00:28:35.900 - 00:28:58.300

impulses. You're saying in order to develop mature, socialized forms in Freud's case of love, Freud says there are two kinds of love, narcissistic love, right? Narcissistic love and what he called an analytic love. Analytic love, as for Freud,

00:28:58.960 - 00:29:23.840

narcissism, are the 2s in narcissism and analytic love, analytism, we can call it, are the two kind of the two kinds of human love that are possible, self love, you say love, the self fascination with myself. I sometimes lie on a couch in the

00:29:23.840 - 00:29:42.760

afternoon. And you know, think about how wonderful I am in my in my head, the depths of my being, right? Fantasies of autonomy, control, being object of love of others, right? And centrality,

00:29:43.420 - 00:30:00.120

fame, daydream, I'm saying I allow, I allow myself Lowell music, which is the, this is narcissistic, to well up from out of where, according to Lacan, from out of Vietnam. You,

00:30:02.340 - 00:30:20.960

that's the domain of the imaginary Freud says. Freud says, Yes, narcissistic love, that's typical of children, but our destiny, heroically, is to attain analytic love. What is analytic? Does anyone know Greek here.

00:30:22.700 - 00:30:46.120

What do you think it means, if it's a mature law? Well, it's true. Ain't narcissism, right? It should. It can't be bad. It's a Greek word for it to lean upon, to lean upon. It's it's independent, which dependent love. It's love that is

00:30:46.120 - 00:31:12.480

manifested in giving to the other. Okay, it's it's other, directed love and a clinic love, this, he says, is a punitive, social form of love, where, where my love for myself is overridden by my love for such that I suppress my self love and

00:31:12.480 - 00:31:30.620

give myself over what he calls mature, socially responsible erotic relation. This is the domain of the symbolic in what time is terms, the symbolic domain is the social domain. It's the domain of society. It's already structured. When you're

00:31:30.620 - 00:31:48.220

born, it's already structured, nice, neat, although more or less ample, COVID holes, pigeon holes, into which different parts of their life is going to fit. And this is what, insofar as this society is there in the form of this structure, always

00:31:48.220 - 00:32:10.200

hierarchical, because wherever there's classification, there is gradation, this this society is out there, awaiting you. Awaiting you, is what that is, all that is meant by the notion of the symbolic, the domain of the symbolic. I as an

00:32:10.560 - 00:32:30.200

individuated little mass of a desire of me. I live in the imaginary, and I continue to live in the imaginary, insofar as I'm a person throughout my life, but the society is constantly getting me, asking me, I'm over here in the

00:32:30.200 - 00:32:48.580

imaginary. I'm over in my self love, like the infant that cries anytime it needs something. You say merely it manifests its need. It wants gratification neatly and sober I go over here in the imaginary society wants me to take my place in the

00:32:48.580 - 00:33:12.540

symbolic order, the symbolic order above all by the fact that it is an order as a narcissist, narcissism, I'm not concerned about the other as a narcissism, the other for me and my demand for love, recognition, possession and domination,

00:33:12.540 - 00:33:29.540

that's what I really want. I want recognition, and I want to possess those things that I need or want, and I want to dominate those things that seem to resist my possession. I want recognition. I need a sight. It's not enough for me to have

00:33:29.540 - 00:33:51.340

things. I must be recognized. I must be enjoyed by others as I enjoy my own faith. It's very important thing to recognize about desire. A desire has to be observed someone else. Getting your kicks is no fun. If it's all alone, right? It has to be

00:33:51.400 - 00:34:03.960

observed by someone else that gives a double reinforcement to the sense of self esteem, which just the satisfaction of the physical need itself already begin. Hey, I feel better when I've got my

00:34:04.080 - 00:34:27.620

case right or my release right. I feel better, but I feel even better if I see people seeing my kids even better, because in some sense, what I desire is already a function of the fact that I desire what another desires. Why

00:34:27.620 - 00:34:45.520

do I fall in love with a pickier kind of woman, not just with a citizen, it's because I have identified who my father's love of the desired object. How do I know I'm supposed to love my mother because my father to love my mother. I can love my mother

00:34:45.520 - 00:35:03.480

by identifying with my father, who tells me, because he's my father, what kind of love object I should see and so too, in reverse for women, what is what we call mimetic desire, all desire at. Everything I desire in particular is a function as

00:35:03.480 - 00:35:23.060

far as psychological impact or significance. Is a function of the fact that someone with whom I identified desires value, every novel you read, every play that you look at, that deals you love will always involve at least three the person who

00:35:23.060 - 00:35:45.160

desires something, the desire object and the mediator, the kind of symbol of what it means to desire in the first place. Freud will call this something like the legal idea inside me is this model of what I'm supposed to desire. That model is a

00:35:45.820 - 00:36:05.880

distillation of the image of the first object of desire. So what I really desire is what someone else whom I desire to desire. You see that you unrecognized, that don't you once Freud pointed this out, then everyone just said, yeah, how do I know

00:36:05.880 - 00:36:21.920

what to desire? I must have some instructions taught what I should desire. And the way it works for Freud is through the internalization of the image of the preferred parent, right? Once you take in the image of the preferred parent, whether

00:36:21.980 - 00:36:46.240

the father or the mother, as the kind of authority as to what you should desire, you also take in with it whatever it is the image of what it is that the preferred image desires the mother or the father, so that desire is always mediated by an image. Again, if

00:36:46.240 - 00:37:05.040

we're talking, you're talking, you say you're talking, signifies here rather than signifier. Signifies rather than simple images, working always in the depths of the consciousness and the unconscious are signifier, signifying,

00:37:05.040 - 00:37:26.960

signifier, signifier, signify. That's why Lacan says one of the most famous phrases, the unconscious. The unconscious is structured like a language. When he says language, he means as the semiologist understands, of signs made up of signifiers and

00:37:26.960 - 00:37:44.080

signifiers. Freud, when he talked about the unconscious, talking about language, was thinking still of language in its older pre semiological core, when he discusses, when he discusses the preconscious in your book, you see he's talking

00:37:44.080 - 00:38:01.740

about how words get attached to things, right then you store the words in the memory and the pre conscious, that's word for memory. And then, and if you, and if you want to call a particular image or a particular experience back up. Do your

00:38:01.800 - 00:38:19.380

conscious mind, you just reach in and find the right word and you bring them, then that trips off the image that's appropriate for the memory itself, right? That's the older conception you see of language prior to the notion that the sign already has

00:38:19.620 - 00:38:42.340

a signified. You see, Freud said, there is a certain event of which we have an image. And above all, there's a very special event, a traumatic event, we think, the imagine, or the real rape by the parent, or any some other, usually the most

00:38:42.340 - 00:39:02.880

terrible and involved. You see incestuous sexuality, but any kind of brutalized, brutalizing treatment, you have the event and the image, and then a word, rape, brutalization and what happened. And you can see that what happens with the child

00:39:02.880 - 00:39:22.340

before it has language is that all these events get stored, but without any words, you're all amnesiac for the first with respect to the first three years or so of your life, probably The first four years right Freud identified the phenomenon

00:39:22.820 - 00:39:39.740

infantile and means I used to give to my freshman person students at UCLA the task of writing a biography of the first four years of their life. I had to stop us to freak them out. They found out, and you can't have memory in those four years,

00:39:39.800 - 00:40:00.360

you can't even remember those words, because you don't have the words adequate to the labeling of those memories. So what you have is the effect of events on the psyche, which are in the nature of stars or wounds, the causes of which. The

00:40:00.360 - 00:40:16.800

events the cause of which you would not recall. And so when people would try to write, they would think they remembered things about the 4h bond. And so I would say, go home and ask everyone who knew you were during the chairs whether these

00:40:16.800 - 00:40:40.780

things happened or how they had and they were, they found out for us is they'd invented screening memories, right? Screening memory that and they had a whole set of orchestrated events that they thought they remembered, which projected back

00:40:41.920 - 00:41:00.220

but and above all, necessarily projected back upon their lives from the time of birth to the age four or five, because these are the most traumatic years in anyone's existence. It's the time in which you're utterly dependent on someone else,

00:41:00.280 - 00:41:13.320

constantly being frustrated. You see pretending to be two different satisfied desires and being trundled about. You see, in the problem, they also submitted to all kinds of brutalization by your siblings, parents and cat what have you,

00:41:13.320 - 00:41:39.020

that assertions which one remembering the it's not it's not quantifiable, it's not a factual assertion. It's a construction, hypothetical construction order to account for certain phenomena that arises in analysis, I mean, and

00:41:39.020 - 00:41:56.500

the theory has to do with the relationship between language and the acquisition of language and our capacity to remember anything at all, and it also has to do with people who lose language like linguistic aphasia and the death penalty they have

00:41:57.280 - 00:42:17.100

in people who lose language capacity right now, or people who never had it, as in the case of the wild child, or who was a patty Duke, not Patty Duke, but Helen Keller, another famous case here you see of the relationship between the

00:42:17.100 - 00:42:30.020

acquisition and capacity. So follows from a kind of theory about the relationship between language and memory, that point at which the child doesn't have language, you can't have memory, but it

00:42:35.180 - 00:43:02.580

just can't be confirmed. You remember things that happened at age two? We got the variety phenomenon too, right? Regression, regression, in which you take, you have it all the time here at Santa Fe with all

00:43:02.580 - 00:43:19.140

the mediums who will take you back in before birth, maybe you can remember things that happened in the womb. Young thought. See

00:43:21.360 - 00:43:29.240

how Carl Gustav. Jung thought that there is such a kind of a collective unconscious that we all share.

00:43:31.460 - 00:43:50.080

We have a kind of pre linguistic, linguistic capability given in the form of a prior capacity to symbolize that's universal, and that therefore it was, it was possible to remember what occurred to one mind you. Freud

00:43:50.080 - 00:44:05.100

is not suggesting that you are not feeling the effects of the events that happened to you of a traumatic nature. Incidentally, very interesting idea of the psych you see, Freud says, in so far as a desire is gratified, it's psychologically

00:44:05.100 - 00:44:17.340

insignificant. There's no psychological residue. I mean, you know, if I'm hungry, I eat, there's nothing significant about that. It's only if I'm hungry you can get food. That's not only

00:44:17.340 - 00:44:35.060

physiologically significant, you see, but it becomes psychological the psychological resides in the frustration. That's what leads to scar, yeah, perception of food when you want security, that you associate them to, potentially

00:44:35.600 - 00:44:49.900

security. Well, the interesting thing about that is in Europe. If you read those pages in chapter five of ebony on the instincts, you will see that it seems to be a characteristic of satiety or

00:44:49.900 - 00:45:12.900

satiation satisfaction, that it come forth. I mean, here Freud went south, would show them how that. I get what I want. I no longer want. I want something else. The point is that the desire is always, you say, being reinforcement. So Satya is that

00:45:12.900 - 00:45:30.620

therefore only a kind of way station on the way to the creation of a new desire, rather like that chicken, there's only a way station on the way to production, another egg and and so it's not cylonically significant unless you eat

00:45:30.860 - 00:45:50.440

yourself, in which case you've got the it's called Bolivia, obsessive over eating the opposite. It's the opposite of anorexia, starvation. So I mean here, obviously eating is endowed with a symbolic

00:45:50.500 - 00:46:07.680

value. Must be attacked some traumatic event doing it because it has nothing to do with the need at all. It has to do with the desire, and desires is the key word here. And Lacan will rethink the whole question of desire, and he will say that

00:46:07.680 - 00:46:25.280

desire is created. You see by the very fact that I can specify what I think I need, I am a quote. I have a lot of needs in support. I have language I can and I urge you by the society I'm always urged, no,

00:46:25.760 - 00:46:38.960

tell me what you want. Just tell me what you want. What does it take to make you happy? Tell me, okay, that's one of the great tyrannical moves, right? Just tell me, come on. That's what we always say. The labor

00:46:38.960 - 00:46:49.960

union is, right. Labor union says conditions in this shock of terror, go on strike. Management comes back. What do you want? Well, what do you mean by the way, I

00:46:49.960 - 00:47:04.320

want to be whole, loved, right, well fed, well cared for, recognized. I want to possess. That's what I want, right? That's what I need. But management says we don't, and our the business apply. We want

00:47:04.320 - 00:47:19.800

to know concretely what you want. We say, well, we want better washrooms. So they say, we'll give you better washrooms, or we want a coffee break in the afternoon. We'll give a coffee break in the afternoon. Then you get the coffee break. You get a

00:47:19.800 - 00:47:35.900

better washroom. You're still dissatisfied, right? And then he says, You see, there's no hammer, no way to handle workers. Better be tough. Kick Ass, because no matter what you give them, they want more. Well, of course, God explains this by

00:47:35.900 - 00:47:56.080

saying, Every time I am forced to specify my need by giving a name or a label, I am really substituting some material logic, a psychological and emotional namely, to be recognized, loved, respected and so right to be given power, so

00:47:56.440 - 00:48:06.240

that, and that sort of thing. And so when I'm told, what do you really want? What would it take to make you I say this to my sons all the time. I time. Come on. What do you really want? Just let me know I'm trying to.