Category: language

pluth there is more to the subject than identity (on badiou)

Pluth, Ed. Signifiers and Acts: Freedom in Lacan’s Theory of the Subject. Albany: SUNY Press, 2007.

There is more to the subject than identity, and I have been discussing how Judith Butler’s theory of identity and the subject does not describe a subject who does anything other than perform its identity.  Lacan’s theory of the act, I am arguing, gives us a portrait of a subject doing something other than this.  My study of the Fort-Da game … already showed this. … In the last chapter I portrayed Badiou, somewhat provocatively, as someone who is closer to Lacan’s theory of the subject than the most prominent of Lacanian advocates, Slavoj Žižek (149).

Badiou’s description of politics in his 1985 Peut-on-penser la politique? contrasts well with Butler’s description of an ethic of dis(identification) and is also useful for demonstrating what a Lacanian act beyond identification and recognition might look like when it is something other than a  private affair, as the child’s Fort-Da game and Xénophon’s cross were (149).

Lenin claimed that there were three key sources of Marxist thought: German Idealism, the revolutionary French workers’ movement, and English political economy.

Marx’s originality consisted of using these three sources to elaborate on what Badiou calls a fundamental declaration of a social fact: “There is a revolutionary worker’s movement”

Badiou characterizes this declaration as follows: “It is not a matter of separating out and structuring a part of the existing phenomenon. It is a matter of a “there is,” of an act of thought cutting across a real [en coupure d’un réel]”

The declaration in the nineteenth century, that “there is a revolutionary worker’s movement,” is read by Badiou as a signifying act, as an attempt on Marx’s part to signify something that had not yet received signification in his time, thus its association with an act “cutting across a real.” 150

If much in Marx is effectively dead, then Badiou argues that this is because the original force of the founding declaration of Marxism has been exhausted. the existence of a revolutionary workers’ movement is no longer so evident, and, more importantly, it is no longer “traumatic” for us: The status of such a declaration in contemporary culture no longer has the effect of bringing a signifying impasse to bear on contemporary political discourse. That is, the existence of such a movement would no longer press upon  us, forcing us into a new signifying production in order to make sense of it. In fact, we have an entire history of Marxist theory and practice in terms of which such a movement could be interpreted. But even the contemporary explanatory power of classical Marxist theory is exhausted, according to Badiou, because it has lost its real historical power. the historical referents upon which marxism was founded — German philosophy, French politics, and English economic theory — are no longer major referents for contemporary culture, to say the least!

Obviously, what Badiou suggests is that the emergence of politics now would have to occur from a different type of declaration, one that formally or structurally resembles Marx’s: that is, it would have to bring into signifiers something that has no representation in the political, or the state. With such a signifying act, Badiou believes that one would be more faithful to Marxism than a classical Marxist is, for one would then be developing a politics on the basis of a declaration that would again, cut across the real, which is precisely the kind of relationship between signifiers and the real described in Lacan’s theory of the act. (150-151).

Marxism applied a theoretical framework to what was at the time a new event. Badiou argues that the way to revive Marxism today is to apply a contemporary theoretical framework to what, for us, has the status of an event. 151

pluth on butler her lack of act

Pluth, Ed. Signifers and Acts: Freedom in Lacan’s Theory of the Subject. Albany: State University of New York Press, 2007.

Blog post originally published on May 14, 2009 at 15:16

Even attempts to avoid alienation by coming up with our own identities (say, in a project of aesthetic self-creation, or … in a Butlerian politics that affirms the openness of identity) are still always going to be geared toward getting recognition from the Other.

If we are interested in identity, in determining or asserting what we are (or even what we want to be), then we are interested in being objects of the Other’s desire.  This interest relies upon an Other construed as a subject-supposed-to-know.  No pursuit of the self, no matter how apparently subversive it may be, can avoid making an implicit appeal to this kind of Other. Both Butler and Lacan pursue the implications of this impasse, yet despite these similarities, there is an important difference in their results. (140)

Žižek points out (CHU: 124), that the dimension of the act is missing from Butler’s work … and that this is the real flaw … While Butler argues that the subject has no core, unchangeable identity, she does argue that the subject has an unchangeable fixation to identity as such. Her characterization of this fixation leads me to claim that despite her attempts to include a notion of agency in her work, her theory possesses a deterministic streak.  The inclusion of a consideration of how acts use signifiers in a way THAT IS NOT BOUND UP WITH IDENTIFICATION AND RECOGNITION would remedy this. (141)

Butler’s accounts of agency and the subject do not require any notion of something external to or other than discourse. She can account for subjects and agents as well as transformations within the “matrix of intelligibility” from a perspective that only considers the discursively constructed nature of identity.   Nevertheless Butler wants to avoid giving the impression that she adheres to an extreme “linguisticism.” … Butler wants to include some notion of the body in her account of identification while avoiding two things:

– On the one hand, she wants avoid making the body into a purely linguistic construct

– she also wants to avoid making the body into something simply outside of discourse. 144

In the Psychic Life of Power, the paradox of having to be subjected to power in order to be a subject comes under further scrutiny: “If the terms by which we gain social recognition for ourselves are those by which we are regulated and gain social existence then to affirm one’s existence is to capitulate to one’s subordination a sorry bind” (Butler Psychic 79, quoted in Pluth 147).

Butler reiterates here that it is only by being subjected to a signifier that identifies us that we can be subjects capable of resisting that identification, resisting a reduction to that signifier, and acting as agents. Once again, the preservation of some kind of relation to identity is absolutely crucial for Butler. Without a relation to an alienating identification, the kind of subversive activity she wants to affirm would not be possible. In fact, there would be no “subject” at all, and thus no chance for agency, without both an identity and the preservation of a frustrated relationship to this identity. 147

Because of being wed to the real in a different fashion, an act involves the realization that there is no Other of the Other, nothing behind the Other, as it were, acting as a ground.

Consequently an act transforms the subject (of fantasy) and consists of a signifying practice that does not rely on the Other as a guarantee of meaning and recognition.  As … the Fort-Da game .. showed, an act is not for the Other.

Is Lacan’s idea of a desiring Other just like Butler’s idea of identity as a conflicted cultural field?  They sound alike insofar as both involve a rejection of the fiction of an Other who is a subject-supposed-to-know.  But the resemblance does not go much father. Butler’s “matrix of intelligibility,” out of which identity is forged, contains a multiplicity of signifiers whose interrelations can lead to unpredictable possibilities for identity.

But in Lacan’s work, an encounter with the Other’s desire is not an encounter with a multiplicity of signifiers offering various possibilities for identity. Rather, an encounter with the Other’s desire is an encounter with the absence of any signifier offering a support, guarantee, and recognition point for identity. It is such an absence that makes an encounter with the Other’s desire into an encounter with an impasse in symbolization, which is the mode in which the real appears in an act.  Thus the encounter with the Other’s desire can be thought of as an encounter with the real. (148)

The difference between Lacan’s notion of a split, desiring Other and Butler’s notion of a multiple, conflicted social order is the difference between not having a signifier and having a cornucopia of signifiers, which is one way to figure the difference between a theory that includes the real in the symbolic, and a theory that overemphasizes the symbolic (although Butler would not use this term to describe her theory). While her discussion of the body as an impasse is an attempt to resolve this issue, it does not lead Butler to focus on how the subject may have a relation to something other than identity, and how the subject may be doing something other than performing identity —at least sometimes (148).

pluth butler the real2

Pluth, Ed. Signifiers and Acts: Freedom in Lacan’s Theory of the Subject. Albany: New York, 2007.

On Butler’s conception of the body

As she describes it, the body presents language with a problem and is certainly not reducible to language, but the body is also not radically distinct from language, otherwise we would never be able to account for the body as a resistance to signification. Butler is trying to think of the materiality of the body as something experienced within language, and this actually sounds very much like the Lacanian understanding of the real as an impasse in signification (real2).

Only whenever Butler comes across the term real she systematically understands it to be a domain radically distinct from language and does not seem willing to acknowledge that there is another approach to the real in Lacan’s work, one where the real is just an “impasse in formalization.” 145

In Lacan’s work, the real is an “impasse in formalization” that can be handled in two different ways —

1. it can be covered up by creating a signified for it, or

2. it can be preserved in a particular type of signifying practice.

Badiou argued that Lacan’s theory embraced a covering up of, or a distancing of the subject from, the real, and I countered with the claim that Lacan actually embraced the alternative position in his theory of the act.

Butler’s notions of the body and passionate attachments to identity do not lead her to develop a theory of the act, which would be in part about renewing and rewriting our very attachment to identity itself. In other words, Butler does not seem to consider the possibility that certain signifying practices may be entirely outside the domain of identification. According to Butler, we remain committed to subjection, and thus identification, at the psychic or unconscious level.  In fact, [for Butler] this is the very condition for us to be subjects at all. 146

pluth for butler is the subject anything other than language

Pluth, Ed. Signifiers and Acts: Freedom in Lacan’s Theory of the Subject. Albany: New York, 2007.

Butler does not, as far as I am aware, ever say anything like “the subject is language,” and I do not believe her theory ever suggests such an equation. In fact, at some points Butler seems to suggest that a subject is not identical to its identity. If identity is discursively constructed, then this might lead one to think that the subject is also something other than discourse. One could have an identity constituted by language and a subject who is not entirely absorbed by this identity (142).

I have been arguing that when Lacan makes the subject something separate from identity, he also means that  the subject is not reducible to language or discourse. This is because he also takes the event of sexuality into account when describing the subject’s genesis. Lacan’s theory is an example of a nontranscendental view of the subject that does not reduce the subject to language or any other of its elements (the real, or jouissance). Neither transcendental to the field that constitutes it, nor immanent in that field, the subject according to Lacan is a function that results from language’s effects on the body.

Instead of understanding the subject in terms of a function or effect, Butler opts for an immanent view of the subject. 142

But equally essential to Lacan’s theory is the idea that the subject is neither reducible to nor immanent in language.  This means that an outside of discourse, an outside found in the body, the real, or jouissance, is a necessary component of Lacan’s theory of the subject (143).

pluth on Žižek badiou the act

Pluth, Ed. Signifers and Acts: Freedom in Lacan’s Theory of the Subject. Albany: State University of New York Press, 2007.

Blog post first published May 14, 2009 at 12:04

The tendency in Lacan’s work to argue against identification is something about which Slavoj Žižek is keenly aware, but Zizek takes it too far by making any kind of signifying process apparently impossible for the subject of an act.  As Žižek would have it, an act is a negation of any relation to signifiers whatsoever, and not just a negation of a specific configuration of signifiers, characterized by the Other as a guarantee of meaning and recogntion (the Other as subject-supposed-to-know).

If Lacan cannot theorize the positive consequences of an act without collapsing these consequences into merely another identification that seeks recognition from an established Other ( a repetition or reinstatement of some primordial law — the exclusion of the traumatic real), then Lacan’s theory is essentially conservative, and acts are basically similar to fundamental fantasies, despite their different use of signifiers, because both do the same thing with the real — they tame it (134).

The question that needs to be asked then is whether

  • Is there a theory of a “negative” signifying practice in Lacan’s work?  Or
  • Are all signifying practices essentially conformist, necessarily seeking recognition from some big Other, thereby requiring us to say, with Žižek, that an act, and a subject, are only purely negative moments with no real consistency?

According to Pluth neither is the case. What Žižek does not consider is that an act must be A SIGNIFYING PROCESS, and must produce some sort of consistency, even if it is a consistency that is primarily NEGATIVE with respect to the Other as a “subject-supposed-to-know,” a consistency that can be called “NEGATIVE” because it brings an impasse into the Other (134).

ACCORDING TO LACAN ONE OF THE CONDITIONS FOR AN ACT IS THAT IT MUST TRANSFORM THE SUBJECT. (135)

… saying “no” is not enough for a transformation of the subject to come about.  … for a transformation to occur, some kind of further signifying production would be necessary. Such an idea is worked out quite well in Badiou’s Théorie du sujet, as well as in his later work, Saint Paul, a work that plays a central role in Žižek’s critique of Badiou.

In these works Badiou shows us how an act does more than say “no” even though saying “no” is a crucial element of any act.  As Badiou describes it, an act articulates a “no … but” (1997, 67-68).

In his reading of Paul’s letters, Badiou looks at how Paul effectively managed to operate a negation of the world of Roman law by profering new signifiers. Referring to St. Paul’s famous phrase, “You are no longer under the law, but under grace,”

If we conceive of an act in terms of a “no … but” structure, then it is easier to account for how an act would transform a subject. The transformation occurs not so much through the negation produced by an act but by the articulation of something else —by the production of a new signifier that negates.  According to Badiou’s argument, this new signifier in Paul’s works is “grace,” a signifier that implied an entirely different subject-position from the ones recognized by the “Roman Other.”

In fact, maybe the negation can only be sustained as a negation if it is supplemented by a “but” supporting an alternative signifying practice.  This is the point that needs to be retained, and it is a point made by both Badiou and Lacan (136).

Again, this reading of an act illustrates how a subject’s relation to signifiers is not always about identification. For there to be an identification, one has to add the further idea of an Other capable of bestowing recognition.  If this idea is excluded from Badiou’s theory of the subject, as well as from Lacan’s theory of the subject in an act, then what we find in both is a subject produced by a signifying practice, a subject “attached” to signifiers, without this attachment involving an identification, or what  Žižek called a, “subjectivization.”  This is because the signifiers used rule out any recognition by the Other and do not depend upon a consistent Other for their meaning and validity. They are rather like puns, challenging the code that organizes a particular, suppsedly consistent Other —an Other who does not desire but is a subject-supposed-to-know.

pluth object a the act

Pluth, Ed. Signifiers and Acts: Freedom in Lacan’s Theory of the Subject. Albany: State University of New York Press, 2007.

By keeping object a separate from the ideal ego, the analyst emphasizes the originally separating role of object a itself.  I take this to mean that another dimension of object a is brought to the fore — not its dimension as something that the Other is supposed to desire, and that I must therefore desire or identify myself with in order to get recognized by the Other.  Rather what we see here is the dimension of object a as the Other’s desire as such, in its very inscrutability.  This means that the object a refers one to the originally inscrutable and eventlike nature of the Other’s desire.

A subject can perhaps only be separated from its identity, from its ego-ideal, as well as from object a as something that is desired by the Other, when the eventlike nature of the Other’s desire is recalled. This shows that the other aspect of object a, it’s imaginary aspect as an object that the Other desires, is an invention. When the object a as the Other’s desire as such is recalled, the ego ideal loses its ground. The plane of identification would then be crossed.  The subject would no longer have any motivation to identify with the analyst or with any particular signifier (131).

What crossing the plane of identification, traversing the fantasy, or an act amounts to is a return to an original position, one in which a subject is first subjected to a signifier.  Does this not also mean to the moment at which a subject is first produced by a signifier?

WE KNOW THAT AN ACT IS SUPPOSED TO TRANSFORM AND ALSO RECREATE A SUBJECT.

There is a fundamental difference between fantasy and act, and what happens during an act is perhaps not simply the continuation of a fantasy structure. …  An act entails an entirely different relation to the Other’s desire, and that, as a result, the relation to the Other entailed in an act is such that one cannot speak about an identification occurring in it (132).

In an act, there is a relation to the Other’s desire that does not consist of identifying with what that desire is supposed to be for — a quest for the signified of that desire.  Rather, the signifying impasse characteristic of the Other’s desire is preserved and handled in a new way in an act, instead of being merely avoided or covered up, which is what an identification does, and this would be the “real” dimension of an act the way in which the real “excedes” in an act, as Badiou would put it.

If identification can still be spoken of here, then what we have is not an identification with a particular signifier that functions as an object of the Other’s desire but an “identification” with desire as such.  The end of analysis can then be seen not as a mere repetition of the subject’s origin, but a repetition that recreates, bringing about a new way for the subject to be in relation to signifiers, the Other, and the real.

A distinction needs to be made between:

  • the Other as a site that can function to guarantee meanings and grant recognitions and
  • the Other’s desire, which ruins any such site.

pluth the act the other

Pluth, Ed. Signifers and Acts: Freedom in Lacan’s Theory of the Subject. Albany: State University of New York Press, 2007.

Blog post originally published May 13, 2009 at 13:30

The subject associated with Lacan’s theory of the act is a subject that is negative yet nevertheless consists in some way. It consists in a sustained signifying activity or process that is still not like the signifying practice that characterizes the subject-as-meaning. Žižek is right to see the Lacanian subject in negative terms, but the subject in an act is negative with respect to a particular configuration of the Other, to the Other as a subject-supposed-to-know. In this way it makes sense to speak of the subject in terms of a negative or destructive consistency or process (116).

  • An act does not make any demand on the Other, and is thus not about getting recognition from the Other.
  • Acts then, are ways of using signifiers in which identification is not at stake at all.

The problem with Žižek’s interpretation is that he does not allow for the subject of an act to consist of anything more than a “no!” — ultimately a “no” to signifiers as such. This makes the subject in Lacanian theory out to be more negative than it is (117).

  • The subject of an act is a product of a particular type of signifying process … a process that is not simply saying “no” to something, but a more nuanced “no … but.” (117)

The Other in Lacan’s later theory is not just the field of any signifying practice whatsoever but is a name for a particular organization within which some signifying practices are recognized as legitimate and others are not. This can be thought of as the Other who is a “subject-supposed-to-know.” An act’s use of signifiers, which is punlike insofar as the signifiers used are not immediately recognicable and able to be situated in the linguistic code, is not oriented toward obtaining recognition by the Other.

An act creates new signifiers and new significations, ones that do not involve getting recognized by the Other. But since acts, like puns, are not entirely nonsensical either, and since they are using signifiers and creating sense, something of the Other is used in them, without that Other being posited as a subject-supposed-to-know. This is the point that is overlooked in Badiou’s reading of Lacan. The very insistent or “ex-ceding” real that Badiou wishes to see taken into account in, and included in, a theory of the subject is present in Lacan’s theory of the act —precisely in the form of the creation of new signifiers, which is not simply a symbolic activity but includes the real in the symbolic (in the kind of exceeding Badiou is after, I believe) insofar as it brings about a signifying “tension.” (128)

pluth the act is not the result of a conscious decision

Pluth, Ed. Signifiers and Acts: Freedom in Lacan’s Theory of the Subject. Albany: SUNY Press, 2007.

The act in Lacanian theory is not the result of a conscious decision, nor is it identical to a conscious deliberative process. (116)

Lacan’s theory of the act requires us to conceive of a freedom that is not a metaphysical attribute of a subject but rather a phenomenon that may sometime occur to people.  In this respect, Lacan breaks with humanism: Freedom is not an essential or a definitive attribute of “man.”

While such a theory can hardly answer in precise terms questions such as “What should we do?” or “How can we effect change?” it does offer a way to describe the structures and processes at work in individual and social changes. In this respect, it is doing something rather unique on the contemporary theoretical scene (116).

Pluth the act part 2 subject as thing and not as agent

Pluth, Ed. Signifiers and Acts: Freedom in Lacan’s Theory of the Subject. Albany: SUNY Press, 2007.

Lacan seems to have favored a certain kind of subject, one that is engaged in maintaining an inconsistency in the Other, one that signifies in such a way that the order of the Other itself gets scrambled. Instead of merely seeking a signification for an event in terms already available in the Other, an act puts a resistance to signification into words. … A pun creates a new signifier that resist signification without being completely nonsensical. It is a signifier that is not simply “the Other’s” but forces a new place for itself in the Other (115).

While it is fairly easy to see how acts use signifiers in a way that is different from other signifying practices, the position of the subject in an act, and whether this subject differs, structurally, from the subject as meaning, remains to be explored.

One attractive aspect of the subject-as-meaning was that such a subject seemed more or less thinglike and substantial: a knot of signifiers, if you will. This can be thought of as a “subject as substance”: not the thinking substance that characterized the Cartesian cogito but substancelike nonetheless. The view of the subject as a thing, however, and not as an agent, although it does insist and repeat.

pluth on the act

Pluth, Ed. Signifers and Acts: Freedom in Lacan’s Theory of the Subject. Albany: State University of New York Press, 2007.

Originally published on: May 12, 2009 @ 13:53

the act does not depend on gaining recognition from the Other

involves doing something with signifiers

not far from Austin’s performative speech act but Lacan is not interested on acts that change the situation of the world or the set of facts within it . Lacan focuses on acts that change the structure of the subject If Austinian speech acts change the state of affairs in the world —making meetings closed, bachelors married, and so on— then Lacanian speech acts change the subject (101).

The act means crossing a certain threshold

Pluth goes on, “Notice that Austinian speech acts, in contrast, are not at all transgressive but are in fact highly ritualized and codified. The conditions for the success of an Austinian speech act largely depend upon the existence of social guarantees and rituals. Marriages, for example, are only successfully accomplished when performed under very specfic circumstances, and by the proper authorities. According to Lacan’s conception, however, an act transforms a subject, and even though it occurs with signifiers, it does not happen by following a preestablished ritual or code. Also, of course, there is no authority that can ensure the legitimacy of such an act. 101

It is not the case that someone is simply changed by an act: he or she is reinaugurated as a subject. Where there was a certain structure or law operative for a subject prior to an act —imagine this to be an unconscious law, the kind of meaning and determination constructed by the fantasy— an act brings about a transformation in this structure and thereby inaugurates a new subject. In this way, an act situates one outside such a law, and for this reason it is appropriate to consider acts to be transgressive. 102

pluth puns and the act

Pluth, Ed. Signifers and Acts: Freedom in Lacan’s Theory of the Subject. Albany: State University of New York Press, 2007.

Blog post originally published May 13, 2009 at 13:10

  • A bicycle can’t stand alone because it is two-tired.
  • What’s the definition of a will? (It’s a dead giveaway).
  • Time flies like an arrow. Fruit flies like a banana.
  • A backward poet writes inverse.
  • In democracy it’s your vote that counts; in feudalism it’s your count that votes.
  • She had a boyfriend with a wooden leg, but broke it off.
  • A chicken crossing the road is poultry in motion.
  • If you don’t pay your exorcist you get repossessed.
  • With her marriage she got a new name and a dress.
  • Show me a piano falling down a mineshaft and I’ll show you A-flat minor.

While inventing a new signifier is hard, “It is not that one doesn’t try. This is just what a witticism is. It consists of making use of a word for another use than that for which it is made. One crumples it up a bit, and it is in this crumpling that its operative effect lies” (Lacan)

Puns distort words, crumpling them up and making them take on another function, thereby shaking up the linguistic meanings and values already present in the Other as a subject-supposed-to-know.

Should acts be seen in the same light? Perhaps they fail to invent totally new signifiers, signifiers that would not have any meaning at all (“like the real”), but they may at least distort a conventional use of signifiers, thereby marking the presence of the real in the symbolic. In this distortion acts would manifest a tendency toward non-meaning, and, because of the effect this has on the Other, acts might thus also go beyond fantasmatic attempts to get oneself recognized by the Other. Such a signifying distortion seems to be just what is found in the social movements Lacan mentions: Christianity and the Russian Revolution.

Christianity did not seek recogntion by what could be considered the Other of its time (Roman law), and the Russian Revolution of 1917 was not about seeking recognition for the Communist Party in the existing Russion state. Yet such social movements seem very unlike puns and witticisms. What do acts have to do with puns anyway? In what way, if at all, can puns be models for acts? Or are puns just to be seen as primitive acts, formally resembling them, without the resemblance going much farther? 107

  • It is as if a pun is saying to the Other, alright, what do you make of this? In this way puns emphasize a lack in the Other.

A pun creates a new signifier that resists signification without being completely nonsensical. It is a signifier that is not simply “the Other’s” but forces a new place for itself in the Other (115).

pluth fort-da

Pluth, Ed. Signifers and Acts: Freedom in Lacan’s Theory of the Subject. Albany: State University of New York Press, 2007.

This blog entry was originally published on May 10, 2009 14:17

Fort-Da game is a repeated, attempt to exorcise a traumatic event.  Yet instead of leading to a simple release of libidinal tension, and perhaps a dissolution of the traumatic event, the Fort-Da game sublates that tension into a signifying activity —canceling the event out as an affective tension, yet preserving it as a signifying tension in the form of a compulsive linguistic repetition.

… in the Fort-Da game, where the traumatic event is also simply being said, or named, by being taken up into signifiers. Yet there is no production of meaning by these signifiers, and the game does not use signifiers as part of an attempt to obtain a recognition of the trauma from the Other.

In other words, the game is not making a demand on the mother to satisfy the child’s needs. It merely repeats a trauma or signifying impasse that causes the subject and is an act in which the subject is disjoined from an Other who can bestow and guarantee recognition. 104

The signifying activity involved in the act achieves something fundamentally different from what fantasy achieves.

In an act, a subject does not constitute itself as a satisfying object of the Other’s desire, and in it a subject is not demanding recognition of its own desire by the Other either. Rather, a subject is simply using signifiers autonomously, as it were, in a signifying repetition of a libidinal event. Perhaps this gives us a further hint as to why Lacan calls an act transgressive: an act uses the Other’s language against, despite, and without, the Other, in what could be called a profound indifference to the Other (104).