Derrida For The Love Of Locan

What wouldn't Lacan have said!
What didn't he say!
This is is an exclamation rather than a question: an attempt to find the right tone, an experiment prior to beginning this attempt at an idiomatic conjunction of negation, of denial (dénégation), of the condition and future perfect (or, future in the past). The hypothesis here being that these grammars can play alternatively, simultaneous andsuccessively, the role of screen and mirror in the forms of the since (depuis), which will have determined Lacan's relationship to the philosophers - certain philosophers. These brief observations on temporal forms would also be influenced by the incidence of Stephen Melville's observations on "narration" (1) and - subsequently - on history (l'histoire), on the "temporal shifts", and also on thepossiblity of a Kehre and a turning point in Lacan following the Ecrits, which would be during the period 1966-1967.

What didn't Lacan say!
What wouldn't he have said!
In order to get a clearer idea of what it was between Lacan and the philosphers, it is necessary not only to shed light on what is intended by "between", but also on what Lacan said, did not say, would or would not have said,caused to be said or let be said - in the future perfect (or future in the past) or in the conditional. Dealing with this enigma of the future perfect and the conditional - which is my intention today - is to deal with the problem of the archivation of that which remains or does not remain. It is an old, familiar problem. During this century, however, the birth of psychoanalysis - in conjunction withthe advent of new techniques of archivation or telecommunications have consolidated the system (appareil) of certain paradoxes with which I feel conventional history - the way in which history or histories are told or transcribed (written) - has not yet systematically come to terms. Essentially, it is the concept of history which is at stake. The effects of these paradoxes, which could be termedtechno-psychoanalytical (as they concern, at the same time, that which psychoanalysis can tell us about inscription, erasure, blanks, the non-said, memorization and new techniques of archivation - this one, for example - and all the tape recorders in this room) are obviously not exclusively concerned with Lacan. But the example of Lacan provides us with certain particular (singuliers) aspectswhich I believe merit the attention of anyone interested in these questions.

One trouble with colloquiums - at least one which bothers me particularly - is the failure to go into details. Instead of dealing with things in themselves (ah, things in themselves!) with as keen an eye as possible, we must - for lack of time and because our voices are swept along by swelling, chorus-like rhythms - makedo without the minutiae of the letter - that is, those macroscopic or micrological movements or deplacements in which, at a given moment, I obstinately hope things will be decided. But that given moment is never given. That this given moment b given is just what is never given in advance, and here we are, having reached certainly too soon - or, well in advance - the question of destination.Owing to this macroscopic or macrological nature of the colloquium, movements of "external" strategy, so to speak - if a purely external exists, which I doubt -, tend to prevail. Consequently, what prevails are theses, positions, position-takings, positionings, none of which I have ever had any great liking for; I have never had much time for such theses (Je ne m'y suis pas souvent arreté), which hasnot only been a matter of taste. What we have here is nothing less than a question of philosophy, of what agrees with the thesis, with positionality. In a reading of Beyond the Pleasure Principle, which is not just any book by Freud - and, as you probably know, not just any book by Freud for Lacan - I attempt (in "To Speculate - on Freud") (2) to indicate in what way Freud advanced, only to...