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The Monologue of Laparole Alain Miller
The Monologue of Laparole Alain Miller
The Monologue of Laparole Alain Miller
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Parle
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THE MONOLOGUE OF L'APPAROLE*
Jacques-Alain Miller
Interpretation?
speech l'apparole
language lalangue
the letter lituraterre
I provided you last time with this small table of orientation, com
posed of six terms,' matched pairs, and divided up into two sets of
three. It is an apparatus, a small assemblage.
I can tell you where these six terms come from, for inasmuch
as you may not know this. I repeat it to myself.
The first set, vertical, is made of three terms borrowed from
titles by Lacan from the first part of his teaching. You know the "Func
tion and Field of Speech and Language in Psychoanalysis." Take
* Seventh lesson of The Flight of Meaning (1995-96). The Lacanian orientation, teach
ing delivered at the Department of Psychoanalysis of Paris VIII. [French] text estab
lished by Catherine Bonningue, and published with the agreeable authorization of J.-A.
Miller. [For details] one should consult the previous lesson published in Les feuillets du
Courtil, as well as two other lessons to appear in Quarto and Letterina Archives.
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THE MONOLOGUE OF L'APPAROLE 161
'speech' and 'language' out. You are also familiar with "The Agency
Of The Letter." The first two are the key terms, the founders, of Lacan's
teaching, presented as a return to Freud, making these two terms
work over both the ouvre of Freud and the concept of analytic prac
tice.
Some years later, under the heading of the "Agency of the Let
ter," you know that Lacan began a reorientation which resulted in
evacuating intersubjectivity of its references, inscribing these laws
of language that metaphor and metonymy would be alongside the
laws of speech.
With these three terms we've got the essential coordinates which
condition both Lacan's teaching and much of what we've retained
of it. With regard to these three terms, I have written three others,
more dubious, neologisms of sorts, which fiddle with our vocabu
lary. I adopted these terms from the final or penultimate Lacan, the
Lacan who reorients his teaching in the '70s, giving it a noticeably
distinct turn, one all the more surprising if we refer it to his begin
nings.
They are: I'apparole- we are obliged to give an indication of
the way in which it is written, specifying it with "I" and an apostro
phe or with two "p"s in order to mark the difference, since it is pro
nounced in the same way as the term under consideration -lalangue,
all one word, and lituraterre, the only one of these three terms to
constitute by itself alone a title of one of Lacan's writings.
I note these points of reference to indicate that the new turn
Lacan gave to his teaching in its last phase touches on fundamental
coordinates. This new turn imposes a new discipline, to which we
need to be broken in, especially if we are trying to establish the new
regime of analytic interpretation conditioned by it.
Here I could add "interpretation?" - with a question mark.
What happens to interpretation when we meddle with these
original basic coordinates? We must follow Lacan, who was the only
one to advance in the direction he took.
We are about to catch something of his design, a design that is
not without detours, contradictions, which make it rather difficult to
weave Ariadne's thread in this labyrinth. This is a small plan of the
labyrinth still seen from afar.
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162 JACQUES-ALAIN MILLER
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THE MONOLOGUE OF L'APPAROLE 163
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164 JACQUES-ALAIN MILLER
f S ~S(+) s
Is this enough? Does it account for what the triad at the begin
ning implies?
Well, it is misleading to present things thus, to present mean
ing only as an effect, whereas, in necessity - a necessity that Lacan
doesn't misrecognize at all - meaning is initial as much as it is
terminal.
There are bound to be some people here who have thought
about what Lacan calls his graph of desire. We cannot fail to notice
what is clearly acknowledged in the construction of this graph which
organizes the elements determined by the first triad. This graph is
established as a schema of communication.
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THE MONOLOGUE OF L'APPAROLE 165
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166 JACQUES-ALAIN MILLER
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THE MONOLOGUE OF L'APPAROLE 167
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168 JACQUES-ALAIN MILLER
indeed the one which gives its place to the performer, and which
energizes and gives cause to this performer.
What could we say about obsessional speech in comparison
with hysteric speech, starting from these coordinates? It is rather a
speech which dries up interpretation, which silences the performer,
and which aims at a certain annulment of this subjective division,
and therefore at an adequation of wanting-to-say to what is said. We
might say, in forcing the line, by caricaturing it, that it is a speech
whose message is forever silent - there is nothing to be added to
this speech. In any case, the Other has nothing to add. Obsessional
speech is all the same a kind of gag on interpretation.
To continue with the gallery of great categories: what could we
say about psychotic speech? Here, it is speech itself which takes
charge of interpretation, at least on the paranoiac side, and which
claims to be the mistress of meaning, to the point, in schizophrenia,
of denouncing its social semblance down to its last entrenchments.
As for perverse speech - perhaps we will make a separate
place for it later - let's say that it makes fun of meaning [sens].
When pure, perverse speech deploys itself, it doesn't allow a lot of
room for analytic interpretation.
I'm drawing these little vignettes quickly in order to call to
mind the terrain that we can cover in the analytic experience; that is,
the extent of the account that we can give of this terrain, by consid
ering structure-language and its essential phenomenon, meaning,
even when this meaning is baptized as desire. The substance of our
analytic clinic moves around in these coordinates, of course with
some variations, some internal oppositions. It is this substance which
is displaced when we move from language to lalangue.
II
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THE MONOLOGUE OF L'APPAROLE 169
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170 JACQUES-ALAIN MILLER
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THE MONOLOGUE OF L'APPAROLE 171
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172 JACQUES-ALAIN MILLER
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THE MONOLOGUE OF L'APPAROLE 173
it enjoys
it speaks
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174 JACQUES-ALAIN MILLER
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THE MONOLOGUE OF L'APPAROLE 175
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176 JACQUES-ALAIN MILLER
III
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THE MONOLOGUE OF L'APPAROLE 177
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178 JACQUES-ALAIN MILLER
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THE MONOLOGUE OF L'APPAROLE 179
by interpretation.
What can we do with this notion? In what is the Real secured
by interpretation? This notion leads us toward thinking that, in speech
as PDD, as pas-de-dialogue, in the monologue of I'apparole, there is
no Real, or in any case, on this level, the Real is not secured.
What can this really mean? What is Lacan aiming at with such
things as these? At this point, we are not entirely sure that Lacan is
addressing himself to us. We try to make believe, we try to make it
seem as if he is addressing himself to us.
This monologue, if we start free associating - which we can
nonetheless do as a certain exercise of I'apparole, of saying anything
whatever - the entire thesis of Lacan, in Encore for example, shows
that saying anything always leads to the pleasure principle, to the
Lustprinzip. That is to say: "There, where It speaks, It enjoys." [L A ou
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180 JACQUES-ALAIN MILLER
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THE MONOLOGUE OF L'APPAROLE 181
[Translator's Note: I would like to thank Juliet Flower MacCannell for her very gener
ous and invaluable help with the translation of this paper.]
1 [TN. The neologisms ?'apparole, ?a?angue, and lituraterre are left untranslated
throughout this essay, following the convention used by Jacqueline Rose in her
translation of Lacan's Seminar XX: Encore. For more details about the term
?a?angue, see Rose's discussion in Feminine Sexuality, (New York: W. W. Norton
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182 JACQUES-ALAIN MILLER
& Company, 1985), 46n11. For Lacan's use of the term in Encore, see Le S?minaire
XX: Encore (Paris: ?ditions du Seuil, 1975), 126.]
2 [TN. Here Miller hypenates vouloir-dire, and so I have chosen the somewhat
literal phrase "wanting-to-say" as an English rendering of vouloir-dire, which is
the usual French way of saying "to mean" e.g, "I mean the red one," would be:
Je veux dire le rouge. This choice also brings out the way in which Miller will
juxtapose vouloir-dire with volont?-de-dire and later, vouloir-jouir. Obviously,
Miller's use of vouloir-dire also carries the resonance of "meaning" and "to mean,"
but he often uses the word sens to convey "meaning" in a literal way; while the
"vouloir" o? "vouloir-dire" retains an element of desire, or wanting-to-say.]
3 [TN. See: Somaize, Le Dictionnaire des Pr?cieuses, (Paris: P. Jannet, 1856). See
also Jacques Lacan, Seminar I, Freud's Papers on Technique 1953-1954 (New
York: W. W. Norton & Company, 1991), 286n.]
4 [TN. "request" is used here to render the Lacanian term of art demande, because
the point at issue revolves around a mapping of drive into the coordinate system
of intersubjective communication.]
5 [TN. See Jacques Lacan, Le S?minaire XX: Encore (Paris: ?ditions du Seuil, 1975),
95-105.]
6 [TN. Although Miller says l'?tant-sous-la-main, the terms Heidegger uses in Be
ing and Time are vorhanden, or Vorhandenheit, which are rendered in the
Macquarrie-Robinson translation as "present-at-hand" and "presence-at-hand."]
7 [TN. From Racine's ritan ?cus (1670):
Act II, Scene II:
[...]
Narcisse: vous l'aimez?
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