Chronology
1901
— Jacques-Marie-mile Lacan
is born in Paris, April 13, to a family of solid Catholic tradition. He is
educated at the Collge Stanislas, a Jesuit school. He has a sister,
Magdeleine-Marie and a younger brother Marc-Marie, who later becomes a
Benedictine at the abbey of Hautecombe. His brother's name appears before those
of his parents in his thesis dedication. After his baccalaurat he studies medicine and later psychiatry.
1927
— Starts clinical
training, works at Sainte-Anne's hospital in the second section of women and in
the Clinic for Mental and Encephalic Diseases directed by Professor Henri
Claude. A year later he works in the Special Infirmary Service where
Clrambault had a practice. Up to 1932 Lacan was involved in the Societt
Neurologique, the Socit de Psychiatrie and the Socit Clinique de Mdecine
mentale, he was fully integrated in the official circles of neurology and
psychiatry.
1931
— Lacan presents some
of his hypotheses at the Evolution Psychiatrique and publishes the following
year in the Revue franaise de psychanalyse his translation of Freud's "On Some Neurotic Mechanisms in
Jealousy, Paranoia and Homosexuality." Receives a diploma as a forensic
psychiatrist. He publishes Structure des psychoses paranoaques, Semaine des Hpitaux de Paris, 7 July 1931.
1932
— Awarded doctorate for
his thesis: De la psychose paranoaque dans ses rapports avec la personalit, Paris: Le Franais, 1932. Later though (1975) he
will state that paranoid psychosis and personality are the same thing. One name
stands out by its absence from the list of dedication: that of Clrambault. It
was because of their differences that Lacan failed his agrgation. At that time Lacan declares that in his thesis he
was against "mental automatism," Clrambault's theory.
1933
— Because of his thesis
he becomes a specialist in paranoia. The richness of his text and the
multiplicity of its aspects appealed to very different circles, especially the
analysis of the case of Aime make him famous with the Surrealists. Between
this year and 1939, he takes Kojve's course at the Ecole Pratique des Hautes
Etudes, an "Introduction to the reading of Hegel." He publishes Motifs du crime paranoque: le crime des soeurs Papin. Minotaure 3/4.
1934
— He is appointed
doctor of the Asiles, and marries Marie-Louise Blondin, mother of Caroline,
Thibaut and Sibylle. While in analysis with Rudolph Loewenstein, Lacan becomes
a member of La Socit Psychoanalytique de Paris (SPP). Loewenstein is one of
the four training analysts of the S.P.P. His analysis ends in 1939 with
Loewenstein's departure to the war.
1938
— Becomes a full member
of the SPP. Lectures at the S.P.P. on De l'impulsion au complexe where he argues for a "primordial structural
stage" called "stage of the fragmented body in the development of the
ego." At this stage "pure drives" (la pulsion l'tat pur) would appear in states of "horror"
inseparable from a "passive beatitude." To defend his thesis, he
presents two cases of patients at length. He publishes La famille:
Encyclopdie franaise, Vol. 8.
1940
— Works at
Val-de-Grce, the military hospital in Paris. During the German Occupation, he
does not partake in any official activity. "For several years I have kept
myself from expressing myself. The humiliation of our time under the
subjugation of the enemies of human kind dissuaded me from speaking up, and
following Fontenelle, I abandoned myself to the fantasy of having my hand full
of truths so as to better close it on them." In "Propos sur la
causalit psychique," from 1946 and published in crits.
1947
— In 1946, the S.P.P.
resumes its activities and Lacan, with Nacht and Lagache, takes charge of
training analyses and supervisory controls and plays an important theoretical
and institutional role. After visiting London in 1945 he publishes La
Psychiatrique anglaise et la guerre, in Evolution psychiatrique1.
1951
— The S.P.P. begins to
raise the issue of Lacan's short sessions, as opposed to the standard analytical
hour. Lacan argues that his technique accelerates analysis. The underlying
logic is that if the unconscious itself is timeless, it makes no sense to
insist upon standard sessions. Lacan defends his use of short sessions a year
later in La psychanalyse, dialectique?, unpublished.
1952
— During this period of
crisis at the S.P.P. (1951-52), the responsability for the report on the 1953
conference in Rome "Fonction et champ de la parole et du langage" is
assigned to Lacan. At the time he is considered to be the most productive and
original theoretician of the group, all the more so because he always uses the
classical terms of the Freudian othodoxy when speaking within the S.P.P.
1953
— In his project for
the statutes of the S.P.P. Lacan organizes the curriculum around four types of
seminars: commentaries of the official texts (particularly Freud's), courses on
controlled technique, clinical and phenomenological critique, and child
analysis. A large amount of freedom of choice is left to students in training.
In January Lacan is elected President of the S.P.P. Six months later he resigns
to join the Socit Franaise de Psychanalyse (S.F.P.) with D. Lagache, F.
Dolto, J. Favez-Boutonier among others. (At S.F.P.'s first meeting, Lacan
lectures on "Le Symbolique, l'Imaginaire et le Rel"). Nevertheless
the S.F.P. is allowed to be present in Rome where Lacan delivers his report:
"Fonction et champ de la parole et du langage," discourse in which,
for once, remarks Lagache with humor, "he is in no way Mallarmean."
On July 17 he marries Sylvia Makls, mother of Judith. That Fall Lacan starts
his seminars at the Hpital Sainte-Anne.
— The Neurotic's
Individual Myth: Psychoanalytic Quarterly, 1979.
1954
— The positive
reception of the expression "the return to Freud" and of his report
and discourse in Rome give Lacan the will to reelaborate all the analytical
concepts. His critique of analytic literature and practice spares almost
nobody. Lacan returns to Freud yet his return is a re-reading in relation with
contemporary philosophy, linguistics, ethnology, biology and topology. At
Sainte-Anne he helds his seminars every Wednesday and presents cases of
patients on Fridays.
— Le sminaire,
Livre I: Les crits techniques de Freud, Paris: Seuil, 1975; The Seminar, Book I: Freud's Papers on
Technique, 1953 - 54, New York:
Norton, 1988.
1955
— Lacan will remain at
Sainte-Anne till 1963. The first ten Seminars elaborate fundamental notions
about psychoanalytic technique, the essential concepts of psychoanalysis, and
even its ethics. Students give presentations yet it is the Tuesday night
conferences that fed Lacan's commentaries on Wednesdays.
— Le sminaire,
Livre II: Le moi dans la torie de Freud et dans la technique de la
psychanalyse, Paris: Seuil, 1978; The
Seminar, Book II: The Ego in Freud's Theory and in the Technique of
Psychoanalysis, 1954 - 55, New York:
Norton, 1988.
1956
— "The flexibility
of the S.F.P. increases Lacan's audience. Celebrities are attracted to his
seminars (Hyppolite's analysis of Freud's article on Dngation, given during the first seminar, is a well-known
example). Koyr on Plato, Lvi-Strauss, Merleau-Ponty, Griaule, the
ethnologist, Benvniste among others attend his courses.
— "Fetishism: The Symbolic,
The Real and The Imaginary" (in collaboration with W. Granoff), in S.
Lorand and M. Balint, eds.,Perversions: Psychodynamics and Therapy, New York: Random House, 1956.
— Le sminaire,
Livre III: Les psychoses, Paris: Seuil,
1981; The Seminar, Book III: The Psychoses, 1955 - 56, New York: Norton, 1993.
1957
— During this period
Lacan writes, on the basis of his seminars, conferences and addreses in
colloquia, the major texts that are found in crits in 1966. He publishes in a variety of journals,
notably in L'Evolution Psychiatrique, which takes no account of the S.P.P. / S.F.P. conflict and Bulletin
de la Socit de Philosphie. J.B. Pontalis,
Lacan's student, publishes with his consent the accounts of Seminars IV, V and
VI in Bulletin de Psychanalyse. — Le
sminaire, Livre IV: La relation d'objet et les structures freudiennes, Paris: Seuil, 1994.
1958
— In the S.P.P.
executive board, positions and titles are exchanged with perfect regularity
until Serge Leclaire becomes secretary and then president. Yet Lacan emerges,
if not the only thinker of the group, at least as the one who has the largest
audience and the most audacity, especially since his practice of short sessions
secures him the greatest number of analysts-in-training. A Lacan group begins
to organize itself, identifiable by its language and its modes of intevention
in discussions.
— Le sminaire,
Livre V: Les formations de l'inconscient, Paris: Seuil, 1998.
1959
— The first issue of La
Psychanalyse from 1956 is entirely devoted
to Lacan: it includes the Rome report and discourse with the discussions that
followed with Lacan's response, the commentaries from Seminar I on Hyppolite's
analysis of denegation and Lacan'S translation of Heidegger's Logos. In a following issue Hesnard will comment on Wo
es war, soll Ich werden that according to
Lacan the "I" must come to the place where the "id" was:
"l o tait le 'a' 'je' dois advenir." This opposes the S.P.P.'s
translation: "the ego must drive out the id."
— Le sminaire,
Livre VI: Le dsir et son interpretation, unpublished.
1960
— In his Ethics Lacan defines the true ethical foundations of
psychoanalysis and constructs an ethics for our time, an ethics that would
prove to be equal to the tragedy of modern man and to the "discontent of civilization"
(Freud). At the roots of the ethics is desire: analysis' only promise is
austere, it is the entrance-into-the-I, l'entre-en-Je. "I must come to the place where the id
was," where the analysand discovers, in its absolute nakedness, the truth
of his desire. The end of psychoanalysis entails "the purification of
desire." This text functions throughout the years as the background of
Lacan's work.
— Le sminaire,
Livre VII: L'thique de la psychanalyse, Paris: Seuil, 1986.The Seminar, Book VII: The Ethics of
Psychoanalysis, 1959-60, New York:
Norton, 1992.
1961
— At the colloqium on
dialectic organized by Jean Wahl at Royaumont the previous year, Lacan defends
three assertions: psychoanalysis, insofar as it elaborates its theory from its
praxis, must have a scientific status; the Freudian discoveries have radically
changed the concepts of subject, of knowledge, and of desire; the analytic
field is the only one from where it is possible to efficiently interrogate the
insufficiencies of science and philosophy. This major intervention will appear
in crits as "Subversion of the
Subject and Dialectic of Desire in the Freudian Unconscious," where the
subject of psychoanalysis is neither Hegel's absolute subject nor the abolished
subject of science. It is a subject divided by the emergence of the signifier.
As to the subject of the unconscious, it is impossible to know who speaks. It
is "the pure subject of the enunciation," which the pronoun
"I" indicates but does not signify. Yet the key concept is that of
desire: "it is precisely because desire is articulated that it is not
articulable in a signifyng chain."
— Le sminaire,
Livre VIII: Le transfert, Paris: Seuil,
1991.
1962
— Meanwhile S.F.P.
members want to be recognized by the I.P.A. At the Congress of Edinburgh in
1961, the I.P.A. committee recommends that the S.F.P. become a supervised study
group of the I.P.A. Moreover, in a series of twenty requirements it asks the
S.F.P. to ban Lacan (also Dolto and Berg) from the analysts' training: the
problem of the short sessions, which was already at stake during the first
split, is back for discussion. Lacan did not "give in on his desire,"
and neither did the I.P.A. make concessions about its principles. He was not
banned from psychoanalytic practice nor from teaching: he was denied the right
to train analysts. Driven to choose between Lacan and affiliation with the
I.P.A., Paris opts for the time being not to make any decision. Moreover, a
motion is adopted by the Bureau of the S.F.P. stating that "any attempt to
force the expulsion of one of its founder members would be discriminatory, and
would offend against both the principles of scientific objectivity and the
spirit of justice." Lacan and Dolto are elected president and
vice-president.
Later that year, Lacan is appointed charg
de cours at the ...cole Pratique des Hautes
...tudes (Paris) and a series director at ...ditions du Seuil. The series will
be known as Le Champ freudien: in time
his Seminars and ...crits will be published
in there.
— Le sminaire,
Livre IX: L'identification, unpublished.
1963
— In January, Serge
Leclaire succeeds Lacan as president of the S.F.P. In May, envoys from the
I.P.A visit Paris and meet with Leclaire. Not only they express doubts about Lacan's
attitude towards Freud (he studies Freud's texts obsessionally, in the manner
of medieval schoolar) they also claim that Lacan manipulates transference
through the short session: he must be excluded from the training courses. At
the Congress of Stockholm, in July, the I.P.A. votes an ultimatum: within three
months Lacan's name has to be crossed off the list of didacticians. Everything
is organized to reorient his students in training analysis towards others
analysts, thanks to a committee supervised by the I.P.A. Two weeks before the
expiration of the deadline fixed by the I.P.A. (October 31), Lagache, Granoff
and Favez advance a motion calling for Lacan's name to be removed from the list
of training analysts: the committee of didacticians of the S.F.P. gives up its
courageous position of 1962. On November 19 a general meeting has to make a
final decision on I.P.A.'s conditions regarding Lacan. Lacan then writes a
letter to Leclaire announcing he will not attend the meeting because he can
foresee the disavowal. Thus, on Novembre 19, the members' majority takes the
position in favor of the ban. As a result of it Leclaire and Dolto resign from
office. During the night Lacan learns the decision made at the meeting: he no
longer is one of the didacticians. The next day, his seminar on "The
Names-of-the-Father" is to start at Sainte-Anne: he announces its end.
Fragments of it are published in L'excommunication
— Le sminaire,
Livre X: L'angoisse, Paris: Seuil,
2004.
1964
— Lacanians form a
Study Group on Psychoanalysis organized by Jean Clavreul, until Lacan
officially founds L'Ecole Franaise de Psychanalyse. Soon it becomes L'Ecole
Freudienne de Paris (E.F.P.). "I hereby found the Ecole Franaise de
Psychanalyse, by myself, as alone as I have ever been in my relation to the
psychoanalytic cause." The E.F.P. is organized on the basis of three
sections: pure psychoanalysis (doctrine, training and supervision), applied
psychoanalysis (the cure, casuistics, psychiatric information), and the
Freudian field (commentaries on the psychoanalytic movement, articulation with
related sciences, ethics of psychoanalysis).
With Lvi-Strauss and Althusser's
support, he is appointed lecturer at the Ecole Pratique des Hautes Etudes. He
begins his new seminar on "The Four Fundamental Concepts of
Psychoanalysis" in January in the Dussane room at the Ecole Normale
Suprieure (in his first session he thanks the generosity of Fernand Braudel
and Claude Lvi-Strauss).
— Le sminaire,
Livre XI: Les quatre concepts fondamentaux de la psychanalyse, Paris: Seuil, 1973.The Seminar, Book XI: The Four
Fundamental Concepts of Psychoanalysis, New York: Norton, 1981.
1965
— Having founded his
own cole, Lacan's renown increases considerably in his new settings at the rue
d'Ulm. He keeps presenting cases of patients at Sainte-Anne; members of his
cole work and teach in Paris in hospitals such as Trousseau, Sainte-Anne and
Les Enfants Malades; and others join universities or hospitals in the provinces
(Strasbourg, Montpellier, Lille). In his seminars he explains his project to
teach "the foundations of psychoanalysis" as well as his position
within the psychoanalytic institution. His audience is made of analysts but
also of young students in philosophy at the E.N.S., notably Jacques-Alain Miller,
to whom Althusser assigns the reading of "all of Lacan" and who
actually does it. It is him who asks Lacan the famous question: "Does your
notion of the subject imply an ontology?"
— Le sminaire,
Livre XII: Problmes cruciaux pour la psychanalyse, unpublished.
1966
— Lacan wants to
continue to train analysts, his first priority. Yet, at the same time, his
teaching is adressed to the non analysts, and thus he raises these questions:
Is psychoanalysis a science? Under what conditions is it a science? If it
is-the "science of the unconscious" or a "conjectural science of
the subject"-what can it, in turn, teach us about science? Cahiers pour
l'Analyse, the journal of the Cercle
d'Epistmologie at the E.N.S. is founded by Alain Grosrichard, Alain Badiou,
Jean-Claude Milner, Franois Regnault and Jacques-Alain Miller among others. It
publishes texts by Lacan in three of its issues that very year. In July Judith
Lacan marries Jacques-Alain Miller.
— crits, Paris: Seuil, 1966. crits, A Selection, New York: Norton, 1977. The French version
immediately became a best-seller and draws considerable public attention to the
cole far beyond the intelligentsia.
— Le sminaire,
Livre XIII: L'objet de la psychanalyse, unpublished.
1967
— Lacan states in the Acte
de Fondation that he shall undertake the
direction of the cole during the four years, "a direction about which
nothing at present prevents me from answering." In fact Lacan remains its
director until the dissolution in 1980. He divides the cole into three
sections: the section of pure psychoanalysis (training and elaboration of the
theory, where members who have been analyzed but haven't become analysts can
participate); the section for applied psychoanalysis (therapeutic and clinical,
physicians who have neither completed nor started analysis are welcome); the
section for taking inventory of the Freudian field (it concerns the critique of
psychoanalytic literature and the analysis of the theoretical relations with
related or affiliated sciences). To join the cole, the candidate has to apply
to an organized work-group: the cartel.
— Proposition du 9
octobre 1967 sur le psychanalyste l'Ecole," Scilicet 1.
— Le sminaire,
Livre XIV: La logique du fantasme,
unpublished.
1968
— The novelty of the
proposition of 1967 lies in the modification of access to the title of Analyst
of the Ecole (A.E.), a rank superior to that of Member Analyst of the Ecole
(A.M.E.). The analysts appointed as A.E. are those who have volunteered for the
passe and have come victorious out of the
trial. The passe consists of
testifying, in front of two passeurs, to one's experience as an analysand and especially to the crucial
moment of passage from the position of analysand to that of analyst. The passeurs are chosen by their analysts (generally analysts of
the cole) and should be at the same stage in their analytic experience as the passant. They listen to him and then, in turn, they testify
to what thay have heard in front of a committee for approval composed of the
director, Lacan, and of some A.E. This committee's function is to select the
analysts of the cole and to elaborate, after the selecting process, a
"work of doctrine."
— Le sminaire,
Livre XV: L'acte psychanalytique,
unpublished.
1969
— The issue of the passe keeps invading the E.F.P.'s life. "Le quatrime
groupe" is formed around those who resign from the E.F.P. disputing over
Lacan's methods for the analysts' training and accreditation. Lacan takes a
stand in the crisis of the university that follows May 1968: "If
psychoanalysis cannot be articulated as a knowledge and taught as such, it has
no place in the university, where it is only a matter of knowledge." The
E.N.S. director, Flacelire, finds an excuse to tell Lacan that he is no longer
welcome at the E.N.S. at the beginning of the academic year. Moreover, Cahiers
pour l'Analyse has to stop its publication,
but Vincennes appears as an alternative. Michel Foucault asks Lacan to create
and direct at Vincennes the Department of Psychoanalysis. Lacan suggests that
S. Leclaire, rather than himself, should undertake the project. Classes start
in January. Thanks to Lvi-Strauss Lacan moves his seminars to the law school
at the Panthon.
— Le sminaire,
Livre XVI: D'un Autre l'autre,
unpublished. In there Lacan argues that "the Name-of-the-Father is a rift
that remains wide open in my discourse, it is only known through an act of
faith: there is no incarnation in the place of the Other."
1970
— In his seminar L'envers
de la psychanalyse Lacan establishes
the four discourses: Master's, university's, hysteric's and the analyst's
discourse. He discusses the Father of Totem and Taboo who is all love (or jouissance) and whose murder generates the love of the dead
Father, a figure to whom he opposes both the Father presiding over the first
idealization and the Father who enters the discourse of the Master and who is
castrated from the origin. "The death of the father is the key to supreme jouissance, later identified with the mother as the aim to
incest." Yet psychoanalysis is not constructed on the proposition'to sleep
with the mother' but on the death of the father as primal jouissance. The real father is not the biological one but he who
upholds "the Real as impossible." In "Radiophonie, "Scilicet2/3, Lacan argues that "if language is the
condition of the unconscious, the unconscious is the condition of
linguistics." Freud anticipated Saussure and the Prague Circle by sticking
to the letter of the patient's word, to jokes, to slips, by bringing into light
the importance of condensation and displacement in the production of dreams.
The unconscious states that "the subject is not the one who knows what he
says." Whoever articulates the unconscious must say that it is either that
or nothing.
— Le sminaire,
Livre XVII: L'envers de la psychanalyse, Paris: Seuil, 1991.
1971
— One novelty in
Lacan's teaching is his return to the hysteric with Dora and la Belle Bouche
erre (the Beautiful Mouth wanders and an
allusion to the beautiful butcher's wife analyzed by Freud and carried on in La
direction de la cure Three questions:
the relation betwen jouissance and the
desire for unfulfilled desire; the hysteric who 'makes the man' (or the Master)
insofar as she constructs him as "a man prompted by the desire to
know;" a new conception of the analytic treatment as a "hysterization
of discourse."
— Le sminaire,
Livre XVIII: D'un discours qui ne serait pas du semblant, unpublished.
1972
— As to Lacan "in
psychoanalysis (as well as in the unconscious) man knows nothing of woman, and woman
nothing of man. The pahallus epitomizes the point in myth where the sexual
becomes the passion of the signifier." For him the structure is the body
of the symbolic: "there is no sexual rapport, implies no sexual rapport
that can be formulated in the structure." There is "no appropiate
signifier to give substance to a formula of sexual rapport."
— "L'tourdit"
Scilicet 4.
— Le sminaire,
Livre XIX: ... ou pire, unpublished.
1973
— In Encore Lacan argues that woman would only enter in the
sexual rapport quoad matrem (as a
mother) and man quoad castrationem (phallic jouissance). Hence
there is no real rapport and love as well as speech make up for his absence.
And he adds: "There is woman only as excluded by the nature of
words,...for man she is on the side of truth and man does not know what to do
with it." In Le savoir psychanalytique from 1972, Lacan argues: "I am not saying that speech exists
because there is no sexual rapport. I am not saying either that there is no
sexual rapport because speech is there. But there is no sexual rapport because
speech functions on that level that analytic discourse reveals to be specific
to speaking human beings. The importance, the preeminence of what makes sex a
semblance, the semblance of men and women. Between man and love, there is
woman; between man and woman, there is a world; betwen man and the world, there
is a wall. What is at stake in a serious love relationship between a man and a
woman is castration. Castration is the means of adaptation to survival."
— Le sminaire,
Livre XX: Encore, Paris: Seuil,
1975.The Seminar, Book XX: On Feminine Sexuality, the Limits of Love and
Knowledge: Encore, New York:
Norton, 1998.
1974
— The Vincennes
Department of Psychoanalysis is renamed "Le Champ freudien;" Lacan, director,
and Jacques-Alain Miller, president. In Tlvision, Paris: Seuil, (the text is based on a broadcast on
the ORTF produced by Benot Jacquot) Lacan makes is famous statement: "I
always speak the truth. Not the whole truth, because there's no way to say it
all. Saying it all is materially impossible: words fail. Yet it is through this
very impossibility that the truth holds to the real."Television, New York: Norton, 1990.
— Le sminaire,
Livre XXI: Les non-dupes errent,
unpublished.
1975
— Lacan travels to the
United States where he lectures at Columbia University (Auditorium, School of
International Affairs), general discussion at Yale University (Kanzer Seminar
and Law School Auditorium) followed by another general discussion at the
Massachusetts Institute of Technology.
— Le sminaire,
Livre XXII: R.S.I. in Ornicar? 2.
1976
— Lacan posits that the
notion of structure does not allow to create a common field uniting
linguistics, ethnology and psychoanalysis. Linguistics has no hold over the
unconscious because "it leaves as a blank that which produces effects in
the unconscious: the objet a, the very
focus of the analytical act, and of any act. "Only the discourse that is
defined in the terms of psychoanalysis manifests the subject as other giving him
the key to his division, whereas science, by making the subject a master,
conceals him to the extent the the desire that gives way to him bars him from
me without remedy." There is only one myth in Lacan's discourse: the
Freudian Oedipus complex.
— Le sminaire,
Livre XXIII: Le sinthome, in Ornicar? 6.
1977
— Le sminaire,
Livre XXIV: L'insu que sait de l'une bvue s'aile mourre, in Ornicar? 12/13.
1978
— Le sminaire,
Livre XXV: Le moment de conclure. One
session only published as "Une pratique de bavardage," Ornicar? 19.
1979
— Le sminaire,
Livre XXVI: La topologie et le temps, unpublished.
1980
— On January 9, Lacan
announces the dissolution of the EFP in a letter addressed to members and
published in Le Monde. He asks those
who wish to continue working with him to state their intentions in writing. He
receives over one thousand letters within a week. On February 21, Lacan
announces the founding of "La Cause freudienne." In July he attends an international conference
in Caracas. "I have come here before launching my Cause freudienne. It is up to you to be Lacanians if you wish; I am
Freudian."
— Le sminaire,
Livre XXVII: Dissolution, in Ornicar? 20/21.
1981
— September 9, Lacan dies in Paris.
rolleyes
04/11/2008 <http://www.lacan.com/rolleyes.htm>
Academic year 2008/2009
a.r.e.a./Dr.Vicente Fors Lpez
Beln Garca Castiglioni
Universitat de Valncia Press