Conclusion

When Georges Bataille died in July 1962, there was never any doubt
that a special issue of Critique, the journal he had founded in 1946,
should be devoted to his memory and legacy. The issue eventually
appeared as a double installment in August 1963, four months after
Lacans Kant with Sade had been published in Critique, and it featured
tributes to the journals founder by some of Frances most renowned
intelligentsia, including Roland Barthes, Maurice Blanchot, Pierre
Klossowski, Michel Foucault and Michel Leiris. In his lengthy contribu-
tion to the commemorative issue, Foucault paid homage to Batailles
philosophical analyses of sexuality, eroticism and transgression, which
prompted him to revisit the inuence and impact of Sade on the
development of a language and space for human desire. How is it
possible to discover, under all these dierent gures, Foucault won-
dered, that form of thought we carelessly call the philosophy of
eroticism, but in which it is important to recognize . . . an essential
experience for our culture since Kant and Sadethe experience of
nitude and being, of the limit and transgression? (Foucault, 1977,
p. 40). Given the fact that Lacan had recently devoted an entire essay to
the not-quite-obvious link between Kant and Sade, and notably in the

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DOI 10.1007/978-3-319-55275-0
142 Conclusion

same journal, one could have expected Foucault to engage with Lacans
text, or at least to provide the reader with a reference to it, especially
since Lacan himself had expressed his appreciation for Foucaults work,
in an act of intellectual generosity for which he was not particularly well-
known. But Foucault remained silent about Kant with Sade.
When, in 1965, Jean-Jacques Pauvert decided to extract Franais,
encore un eort . . . from La philosophie dans le boudoir, in order to
release it as a separate volume, Blanchot accepted the task to write a
new preface for it, in which he duly acknowledged the profound
reections of both Georges Bataille and Pierre Klossowski (Blanchot,
1993, p. 219), yet without paying any attention to Lacans essay.
Critique was suciently well-established for Blanchot to have known
about the text, and given its central concern with Philosophy in the
Boudoir, and the pamphlet within it, it is quite unlikely that Blanchot
had not consulted it. Maybe he had decided to ignore it on account of
the fact that Lacan himself had failed to mention Blanchots own
previous work on Sade in it, despite his clearly having relied on it.
Much like Foucault, Blanchot remained silent about Kant with Sade.
A year after Kant with Sade was included in crits, the French literary
avant-garde journal Tel Quel devoted a special issue to La pense de Sade
(Sades Thought), including some of the usual suspects (Klossowski,
Barthes), alongside essays by the writer Phillippe Sollers, the philosopher
Hubert Damisch and the psychoanalyst Michel Tort. The latter gure was
broadly sympathetic to the Lacanian cause, and was an active participant in
Lacans seminar. In his essay entitled Leet Sade (The Sade eect) (Tort,
1967), he wrote extensively about the fantasy, without distinguishingas
Lacan had donebetween Sades literary fantasy and that which would
have ruled the Marquis life, and without showing any trace of a certain
Lacan eect on his own, distinctly psychoanalytic views. None of the
other contributors to the special issue made a single mention of Kant
with Sade either. In 1967, Gilles Deleuze published a lengthy introduction
to Leopold von Sacher-Masochs Venus in Furs, which was as much a study
of Sade and sadism as it was an exploration of Sacher-Masoch and
masochism (Deleuze, 1991). Deleuze relied on all the established French
Sade-scholars (Klossowski, Bataille, Blanchot), and drew extensively on
psychoanalytic concepts to argue in favour of a strict separation of sadism
 Conclusion 143

and masochism. In addition, he engaged with Kants conception of the

categorical imperative in the Critique of Practical Reason, referred to the
theoretical disquisitions of Philosophy in the Boudoir, and analysed the
moral principles underpinning Sade and Masochs (ctional) ideologies.
Deleuze acknowledged Lacan for highlighting the signicance of Freuds
concept of disavowal (Verleugnung), and for arguing that what has been
excluded symbolically will return in the real (Deleuze, 1991, pp. 31 and
64), yet as to Lacans arguments in Kant with Sade, he merely pointed
out, in a footnote, that Lacan had underscored in it the elusive character of
the object of the law (Deleuze, 1991, p. 137, note 26). In February 1968, a
two-day conference on Sade was organized in Aix-en-Provence, which
brought together a large gathering of literary critics, eighteenth-century
scholars, philosophers and psychoanalysts. In his paper on the sadistic
fantasy and reality, the psychoanalyst Jacques Cana member of the
Socit Psychanalytique de Paris who was not at all attuned to Lacans ideas
mentioned how Lacan had made an important contribution to the issue
in question, yet there is no evidence that he had studied Lacans paper
(Can, 1968, p. 283). When, in March 1970, Foucault gave a long lecture
on Sade at the State University of New York in Bualo, his choice of
subject-matter (Why did Sade write? and the incessant alternation
between theoretical discourses and erotic scenes in Sades libertine
novels) prompted him to investigate the function of writing and the fantasy
for connecting truth to desire. On occasion, Foucaults words had an
unmistakable Lacanian ring to them, as when he asserted that writing
[in the case of Sade] serves as an intermediary element between the
imaginary and the real (Foucault, 2015, p. 107), yet at no given point
was Lacan mentioned by name, and his Kant with Sade never explicitly
appeared on Foucaults radar. When, during the early 1970s, the Italian
lm director Pier Paolo Pasolini decided to adapt Sades The 120 Days of
Sodom into a lm, he reportedly read everything [on Sade] that could be
read (Brighelli, 2000, p. 276). Most unusual for a lm, the end credits of
Sal contained an essential bibliography of ve key texts, listed in alpha-
betical order by the authors surname: Barthes, Blanchot, de Beauvoir,
Klossowski, Sollers. Sade-scholars no doubt deplored the absence of
Bataille, Deleuze, Foucault, Paulhan, Heine and Lely, but did anyone
deplore the absence of Lacan?
144 Conclusion

On 29 October 1974, Lacan was in Rome for a conference of his cole

freudienne de Paris. Questioned by an Italian journalist about his pur-
portedly Kantian concept of the real, he responded: I have written only
one thing about Kant, which is my short paper entitled Kant with
Sade. To be quite frank, I make Kant into a ower of sadism [eur
sadique]. No one paid the slightest attention to that article. Some
second-rate fellow commented on it somewhere, and I dont even
know if his commentary was ever published. But no one has ever sent
me any remarks on that article. It is true that I am incomprehensible
(Lacan, 2013a, p. 83). I am not quite sure who Lacan had in mind, here,
when he referred to the second-rate fellow. Maybe he was thinking of
the anonymous author of the Paraphrase de Kant avec Sade, which had
indeed been published in 1970, notably in Lacans own journal Scilicet
(NN, 1970). If so, the designation second-rate was denitely justied,
partly because the text was eectively no more than a loose paraphrase,
written in so convoluted a style that Lacans own essay reverts back into
light reading, partly because it only restated a very small portion of
Lacans original essay. The only essay that was published during Lacans
life-time in which the author explicitly engaged with Kant with Sade is
by Sollers (1977), yet his remarks only cover the last three sections of the
text and do not address Lacans reading of Kant nor, for that matter, the
two schemas, the complex dynamic between desire and the Law, and the
problematic relationship between Sade (the man, the author) and his
Sadean fantasy. As such, it is fair to say that throughout Lacans lifetime
Kant with Sade was completely ignored by Sade-scholars, philosophers
and psychoanalysts alike. Maybe the Sade-scholars believed that Lacan
was too much of a psychoanalyst and not enough of a literary critic to be
taken seriously. Maybe the philosophers thought that Lacan was too
much of a Sade-scholar and insuciently versed in the Kantian tradition
to be given credit for his work. Maybe the psychoanalysts felt that
Lacans paper was too literary-philosophical, and lacking in concrete
clinical applications to be given serious consideration. Maybe all of them
agreed that Kant with Sade was simply unreadable, either because this
is what they had heard, or because this is what they had discovered
through personal experience. And after all, Lacan himself had admitted
that the text was incomprehensible . . .
 Conclusion 145

Ignored and neglected by one and all, Kant with Sade nonetheless
received a great deal of attention by Lacan himself, more in fact than
most of his other essays in crits. After its rst publication in April
1963, Lacan returned to Kant with Sade on a regular basis in his
seminars, not only in the context of his yearlong seminar on The Logic
of the Fantasy (Lacan, 196667), but equally in further elaborations of
his theory of desire, and in advanced conceptual developments of the
inter-relations between jouissance, desire and truth. As to Kant with
Sade, Ive written things that are actually pretty good, he admitted to
his audience in March 1974, things no one evidently understands . . .
(Lacan, 197374, session of 19 March 1974). Of the 34 essays that
were included in crits, Kant with Sade comes third in Lacans tally of
references to his own work, after the seminal Rome Discourse (Lacan,
2006g) and the 1955 paper on The Freudian Thing (Lacan, 2006b),
although the latter paper received only one more mention than Kant
with Sade (Le Gaufey et al., 1998, p. 66). If Kant with Sade had been
published 10 years earlier, or some time during the 1950sbut it
would undoubtedly have been a very dierent textLacan would have
had more time to re-engage with his essay, and it may very well have
come out top of the list. Unlike his contemporaries, including those
philosophers and psychoanalysts attending his seminar, Lacan thought
extremely highly of Kant with Sade and did not let an opportunity go
by to remind his audience of what he had accomplished in it
incomprehensible as it may have been.
Since Lacans death in 1981, Kant with Sade has received more
extensive critical attention, both in France and in other parts of the
world, yet compared to some of Lacans other adventures in the world
of literature, such as the essay on E. A. Poes Purloined Letter (Lacan,
2006c), the seminar sessions on Antigone (Lacan, 1992, pp. 241287),
and the yearlong seminar on Joyce (Lacan, 2016), Kant with Sade is
by no means a household reference in contemporary explorations of
the so-called literary Lacan. This is all the more remarkable since one
of Lacans main arguments in Kant with Sade, which set him apart
from mainstream psychoanalytic interpretations of literary texts, is that
there is no strict correspondence between authors and their work,
between the authors subjective fantasy and the literary fantasy that
146 Conclusion

appears in the space of creative imagination. Indeed, over and above

Lacans claim that Sade had revealed Kants truthinsofar as he had
demonstrated how a purely formal law, which excludes all considera-
tions for empirical objects and dispels pleasure and emotion as mere
pathological motives for dutiful compliance, does not by denition
facilitate the advent of the highest good, but may easily descend into
the sphere of radical evilKant with Sade oers a truly innovative
perspective on the status and function of creative writing, which does
away with conventional psychoanalytic reductionism.
Finally, whereas with few exceptions Lacans text continues to be
ignored by Kant- and Sade-scholars alike, since Lacans death psycho-
analysts and psychoanalytically inclined philosophers and cultural
critics have been more responsive to its message. Unfortunately, this
has not always implied that the subtleties and intricacies of Lacans
arguments have been properly appreciated, nor that the text has been
given the close reading that it most denitely requires and deserves. To
add insult to injury, psychoanalytic commentators have often injected
concepts and ideas into Lacans paper that seem most alien to it. The
most striking example concerns the notions of perversion and sadism.
The former only appears once in Lacans entire text, in the very rst
paragraph, and in a fairly trivial context. If the latter appears more
frequently, Lacan always seems to qualify its meaning, never goes so far
as to advance a psychoanalytic theory of sadism, does not conate the
Sadean fantasy with the clinical category of sadism, and radically
avoids mapping the Sadean fantasy onto Sades subjectivity. Purely
relying on Lacans text, it is impossible to say that it deals with
perversion, sadism or sado-masochism, much less with Sades sadism.
Remarkably, this has not stopped even the most astute commentators
from claiming that Kant with Sade is an essay on perversion, on the
perverse fantasy, or on fantasy in perversion (Miller, 1998, p. 74).
Were Lacan to have wanted to conceive his essay as a psychoanalytic
contribution to the study of perversion, then there is no doubt in my
mind that he would have said so, or that he would have used the
requisite terminology. And the same may be said for other notions that
are undoubtedly related to the scope of Lacans text, but that do not
appear within its texture, not even implicitly: the Real, the Symbolic
 Conclusion 147

and the Imaginary, anxiety, the phallus, the Oedipus complex, the
Name-of-the-Father, identication. In many ways, Kant with Sade
still remains to be discovered and properly evaluated in its implications
for the status of Kantian moral philosophy, the style and scope of
Sades libertine novels, the psychoanalytic conceptions of desire, jouis-
sance, fantasy and the Law, and the power of creative writing as literary
fantasy.
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 Index

A B
Adorno, Theodor W., xxviiixxix, Bad(ness), 1012
xxxi, 6, 15 Barbey dAurevilly, Jules, 6
Alienation, 47, 51, Barthes, Roland, 141143
5556, 63 Bataille, Georges, xxx, 85, 141143
Allouch, Jean, xviii Baudelaire, Charles, 5
Amboceptor, 32 Beauty, 59
Analytic propositions, 1415, 25 Being-in-the-world, 34, 37, 39
Antigone, 130, 145 Belmor (libertine), 44, 94
Anti-weight, 13 Benevolence, 13
Anxiety, 146147 Between two deaths, 59
Aphanisis, 58 Black fetish, 39, 83, 94, 122
Apollinaire, Guillaume, xxiv Black humour, 20, 33, 76, 128
Apologue, 95, 99, Blanchot, Maurice, xxx, 3, 6, 38,
105, 107 5254, 56, 58, 61, 141143
Arendt, Hannah, xxxi Bloch, Iwan, 1
Aristotle, 4, 122 Body, 19, 2324, 33, 45, 57, 89, 126
Ataraxia, 36, 114, 117 maternal, xviii, 139140
Atheism, 131 Boehme, Jakob, 36

The Author(s) 2017 167

D. Nobus, The Law of Desire, The Palgrave Lacan Series,
DOI 10.1007/978-3-319-55275-0
168 Index

Bonaparte, Napoleon, 80 D
Bonnefoy, Yves, xxiv Damisch, Hubert, 142
Borghese, Olympia (libertine), 43, 100 DAnnunzio, Gabriele, 5
Breton, Andr, 2, 76 Death, 7, 38, 43, 6162, 95, 100,
Brissenden, Robert Francis, 33 108, 122
Bruegel the Elder, Pieter, 111 second, 45, 6263, 6567,
Buddha, 92 82, 123
Buddhism, 67 transcendental, 57
Buloz, Franois, 67 Death drive, 6569
Burnouf, Eugne, 6768 Death penalty, 9596, 121, 136
De Beauvoir, Simone, xxix, 3, 7576,
85, 143
C De La Fontaine, Jean, 91
Can, Jacques, 143 Deleuze, Gilles, 142143
Calculus, 58 Desire, xix, xxv, 6, 26, 3839,
Capitalism, 69 42, 4445, 49, 52, 59, 62,
Carter, Angela, 22 75, 85, 8792, 9597,
Categorical imperative, 1215, 19, 99100, 104, 110, 113118,
21, 24, 9495, 107109, 113, 122, 125, 135, 140141,
115, 117, 143 143146
Cause, 55 law of, 87, 94, 97, 113, 119,
Celsus, 30 123, 126127, 129, 134,
Chaplin, Charlie, 91 137, 140, 144
Charles V, 111 lawless, xix
Chrysippus, 114 liberation of, 119120, 123, 127,
Cicero, 114 137, 140
Clairwil (libertine), 41, 123 natures, 55, 93, 118, 122
Claudel, Paul, 130, 132 object of, xviii, 89, 111
Cleanthes, 114 as the Others desire, 9394, 110
Comedy, Comic, xxv, 21, 105 Sades, 78, 125
Communism, 69 subject of, 92
Compulsion to repeat, 65 unconscious, 115
Conscience, 21 Destruction, xxvi, 52, 54, 57, 59, 67,
Constancy principle, 65, 68 71, 73, 75, 89, 118, 122123,
Contempt, 30, 33, 96 127, 131, 133
Coulmier, Franois Simonet Diotima, 139
de, 102103 Disavowal, 143
Courtly love, 16, 99, 105 Displeasure, 10, 12

Dolmanc (libertine), 1718, 22, 27,
3031, 3334, 38, 45, 49, 54,
60, 77, 138139
Dream, 18, 68, 73, 137
Duc de Blangis (libertine), 75
Dhren, Eugne, 1
Du Plessix Gray, Francine, 58
Duty, xxx, 8, 94, 108110
E 103104, 108, 119121, 131
Ego, 4, 115
pleasure-, 53
puried, 53
reality-, 53
Ehrlich, Paul, 32
Eichmann, Adolf, xxxi, xxxiii
Epictetus, 30, 114
Epicurus/Epicureanism, 11416
Eugnie, 1718, 22, 3031, 33, 45,
77, 126127, 138140
Evil, 56, 35, 100, 118, 121, 132
delight in, 56, 11
happiness in, 122
F highest good, 78, 10, 13, 1516,
Fantasy, 6, 32, 3738, 4145,
4851, 5455, 58, 60, 75, 80,
8283, 87, 9394, 123, 126,
134, 137, 142143, 146
algebraic notation, 48
fundamental, 48, 50, 73
inverted, 4950, 52
of limitless jouissance, 137
literary, 73, 76, 123, 126, 131,
142, 145146
perverse, 146
Index 169
Sadean, xxvi, 4763, 70, 73, 85,
87, 89, 125126, 132, 144, 146
Sadistic, 3839, 42, 47, 55, 71,
93, 143
unconscious function, 48
Fink, Bruce, xxiii
Foucault, Michel, xxx, 101, 103,
141143
Francis I, 111
Freedom, 8, 33, 95, 99, 101,
Freud, Sigmund, 25, 18, 20, 32, 53,
6566, 6869, 97, 113, 115,
134136, 143
Freudo-sadism, 2
Fromm, Erich, 69
G
Gaze, 111112
God, 8, 37, 5253, 59, 131132, 134
as supreme intelligence, 7, 3536
as supreme cause of nature, 7
death of, 131
enjoyment of, 35
Good, Goodness, 1012, 132
29, 3435, 57, 88, 113, 146
Grimmigkeit, 36
H
Hallucination, 35
Happiness, 7, 3435, 88, 113118,
120, 122
politicization of, 119
Hegel, Georg Wilhelm Friedrich, 93,
111
170 Index
Heine, Maurice, xvi, xxiii, xxx, 23,
62, 143
Hesnard, Angelo, xvi, xxiv
Holiness, 7, 88, 113, 118
Horkheimer, Max, xxviiixxix, xxxi,
6, 15
Human rights, 20, 25, 99, 103104,
109
Humiliation, 30
Huysmans, Joris-Karl, 5
I
Identication, 146
Imaginary, 143, 146
Immortality, 7, 12, 69, 71, 84, 89,
94, 113, 118
Incentive, 13, 44, 114
Instrument, 38, 45, 49, 51, 5557,
89, 93, 118, 132133
Inter-subjectivity, 22
J Klossowski, Pierre, xvi, xxiixxiii,
Janin, Jules, 84
Jarry, Alfred, 15
Jrme (libertine), 41, 123
Joke, 129
Jouissance, 2223, 27, 3033, 3845,
52, 54, 57, 75, 77, 100, 103,
108109, 125126, 129,
134138, 145146
law of, 23, 2527
object(ive) of, 59
right to, 21, 2426, 3133,
5053, 73, 7879, 87,
122124, 135
will to, 3132, 42, 49, 5256,
7980, 83, 93, 137
Joyce, James, 145
Juliette (libertine), 4041, 4344,
61, 94, 100, 124
Justine (Sadean victim)47, 5960,
75, 77
K
Kant, Immanuel, xvi, xxv, xxviiixxx,
xxxii, 612, 1416, 21, 2425,
29, 31, 3435, 37, 44, 50, 53,
5657, 87, 9293, 9596, 99,
103105, 107111, 113115,
117, 119, 141, 143144, 146
Critique of Practical Reason, xxvi,
xxviii, xxx, 6, 810, 1316, 29,
88, 92, 95, 104, 110, 113, 143
Critique of Pure Reason, 14, 35
Groundwork of the Metaphysics of
Morals, 8
Keller, Rose, 100
Kenny, Anthony, 117
xxx, 61, 65, 67, 131132, 134,
141143
Kojve, Alexandre, 93, 111
Krat-Ebing, Richard vonxv, 13
L
Lacan, Jacques, xiiixv, xviixxi,
xxiii, xxvxxvii, xxixxxxiii,
38, 1011, 1316, 1819,
2226, 3035, 37, 38, 4245,
4748, 5154, 56, 59, 61, 63,
6569, 71, 7385, 8788, 92,
9596, 99101, 103105,
107109, 111, 113, 115,

120124, 1278, 130,
132134, 136, 138146
Kant with Sade, xiiixiv, xvi,
xviiixx, xxiixxiii, xxvxxvii,
xxix, xxxiixxxiii, 3, 69, 11,
1315, 19, 3234, 38, 47,
5053, 56, 58, 67, 71, 73,
7778, 85, 88, 96, 109, 120,
122123, 128, 136, 139,
141146
crits, xiiixiv, xx, xxixxiii, xxxii,
19, 22, 47, 51, 123, 142, 145
Position of the Unconscious, 47
Rome Discourse, 145
Seminar on The Purloined
Letter, xxiv
Seminar IV, Object Relations, 32
Seminar V, The Formations of the
Unconscious, 48
Seminar VI, Desire and Its
Interpretation, 48
Seminar VII, The Ethics of
Psychoanalysis, xv, xxxii, 59,
63, 67, 89, 95, 100, 108,
120, 134136
Seminar VIII, Transference, 48
Seminar IX, Identication, xv, xx
Seminar X, Anxiety, xv, 32, 77
Seminar XI, The Four
Fundamental Concepts of
Psychoanalysis, 47, 51, 55
Seminar XIV, The Logic of the
Fantasy, 145
The Direction of the
Treatment, 120
The Freudian Thing, 145
The Youth of Gide, xxiv
Lack, 48, 51
Index 171
Lapierre (libertine), 60, 138
Lautramont, Comte de, 5
Law, xxv, 6, 11, 2425, 3031, 34,
88, 93, 100, 104, 108110,
113, 115, 117, 119121,
125127, 133, 137140, 146
liberation of, 119
moral, xxviii, 8, 1116, 21,
2426, 29, 3235, 42, 44, 50,
54, 5657, 63, 90, 92, 96,
99100, 108, 114, 118119
natural, 108, 122
of Nature, 117118, 133,
135136
of pleasure, 42
paternal, xviii, 140
a priori, 12
symbolic, 97, 111, 129
Leiris, Michel, 141
Lely, Gilbert, xivxvii, xxx, 3, 62, 75,
143
Libertine, 22, 3031, 3334, 37,
4045, 4750, 5256, 5861,
7071, 73, 7577, 89,
117118, 121124, 131
Life drive, 65
Love, 134
courtly, 16, 99, 105
Low, Barbara, 68
M
Marcus Aurelius, 114
Masochism, xxvi, 4, 6970, 7778,
142143
Maxim, 12, 15, 19, 21, 51, 110
Sadean, 1920, 22, 2425, 30, 51
Melancholia, 68
172 Index

Miller, Jacques-Alain, xiii, xvii, xxiii of the moral law, 8, 12, 14, 16,
Mirbeau, Octave, 5 3335, 57, 88, 113, 143
Mirvel, Chevalier de (libertine), 17, 31 subject of, 88
Mistival, Eugnie de, see Eugnie voice-, 35
Mistival, Madame de, 3031, 33, 38, Object a, 48, 78, 83
60, 139 Object-relation, 48
Modesty, 3032, 50 Oedipus, 82, 130
Montreuil, Prsidente de, 78, 80, 83 Oedipus complex, 146
Origen, of Alexandria, 30
Other, 2122, 24, 2627, 30, 3233,
N 35, 38, 50, 52, 70, 7980, 92,
Name-of-the-Father, 146 110111
Nature, 14, 26, 3334, 36, 39, 42,
45, 49, 5153, 5556, 59,
6263, 67, 89, 93, 114, P
121124, 127, 131133, Pain, 4, 13, 27, 2930, 31, 33, 38,
135136, 138 42, 45, 50, 56, 58, 61, 77,
Need, 104 107109, 114, 122
Negation, 53 of Existence, 6768, 7071
Neighbour, 3031, 132136 Pasolini, Pier Paolo, 143
Neiman, Susan, 85 Patron, Sylvie, xviixviii
Nietzsche, Friedrich, 78 Paul (Apostle), 128, 137
Nirvana (Principle), 6568 Paulhan, Jean, xvii, xix, xxx, 2, 75, 143
Noirceuil (libertine), 124 Pauvert, Jean-Jacques, xvxvi, 2, 84,
Non-reciprocity, 2022, 51 142
Penis envy, 139
Perversion, 2, 146
O Phallus, 146
Object, 10, 12, 1516, 25, 3335, Phobia, 32
48, 50, 90, 110, 114, 118 Picasso, Pablo, xxix
of desire, xviii, 48, 55, 88, 89, 94 Picon, Gatan, xxiv
(see also object a) Pinel, Philippe, 101
empirical, 1112, 1415, 24, 34, Plato, 4, 120, 122, 139
39, 44, 88, 94, 108, 113, 146 Pleasure, 4, 1012, 22, 26, 30, 31,
eternal, 7071 38, 4245, 50, 5254, 5657,
feminine, 105 60, 100109, 113116, 119,
moral law as, 3435 122, 125
of practical reason, 9 brute subject of, 53

Pleasure Principle, 45, 11, 6566
Poe, Edgar Allan, 145
Pope, Alexander, 128
Pope Pius VI (libertine)41, 45, 61,
63, 6566, 82, 89, 123
Presence, 34, 3738
Psychoanalysis, 2, 11
Q
Queneau, Raymond, 90
R
Real, 143144, 146
Reality principle, 53
Reason, xxviii
practical, xxvi, 7, 21, 29, 31, 50,
56, 74, 83, 94, 113
pure, xxviii
voice of, 12
Regard for oneself, 13
Religion, 61
Renan, Ernest, 67, 128
Repression, 115
Robespierre, Maximilien, 17, 121
Rodin (libertine), 60
Rombeau (libertine), 60
Roudaut, Jean, xvii
Roudinesco, lisabeth, xix
Rousseau, Jean-Jacques, 5, 26, 93,
121
Royer-Collard, Antoine-
Athanase, 102103
S (libertine), 1718, 54, 60,
Sacher-Masoch, Leopold
von, 142143
Index 173
Sade, Donatien-Alphonse-
Franois, xivxix, xxixxvi,
xxviiixxix, xxxii, 1, 36,
1314, 1617, 19, 22, 25, 31,
33, 4142, 4748, 5253, 55,
5758, 63, 66, 71, 7377,
7985, 8790, 93, 95, 99102,
104105, 113, 115, 117119,
121122, 124130, 133135,
137143, 146
The 120 Days of Sodom, 1, 75, 143
Aline et Valcour, xxi, 17
Dialogue between a Priest and a
Dying Man, 128
Frenchmen, Some More Eort, 18,
25, 54, 73, 88, 120121, 133,
142
Grande Lettre, 76
Juliette, xxviii, 3839, 45, 61, 81,
102, 104
Justine, xvi, xxi, 3, 18, 81,
102104
La nouvelle Justine, 41, 81
Last Will and Testament, 67, 82
Philosophy in the Boudoir, xvi,
xviii, xxi, xxiii, xxivxxv, xxvii,
6, 1617, 19, 30, 33, 38, 61,
73, 81, 88, 90, 103, 120,
126127, 138139, 142143
Sadism, xiv, xxvi, 6970, 77, 142,
144, 146
Sadistic experience/fantasy, 3839,
42, 47, 55, 73
Sado-masochism, 69, 146
Saint-Ange, Madame de
127, 140
Sainte-Beuve, Charles-Augustin, xv
174 Index

Saint-Fond (libertine), 40, 45, 61, enunciating, 20, 22, 2526,

123, 126 42, 92
Saint-Just, Louis Antoine of non-jouissance, 27, 50, 56
de, 119121 pleasur, 53
Sarfati, Salvator, 12 of the statement, 20, 22, 2526,
Sartre, Jean-Paul, xxix, 68 42
Satire, 20, 128 Subjective disparity, 22
Satisfaction, 41, 44, 56, 7678, 80, Suicide, 105
114116, 119 Super-Ego, 21
with oneself, 13, 35 Surrealism, xxiv, 2, 131
Schiller, Friedrich, 68 Swinburne, Algernon-Charles, 5
Schopenhauer, Arthur, 68 Symbolic Order/Structure, 21,
Schuster, Aaron, 42 4849, 54, 66, 88, 93, 97, 111,
Schwrmerei, 37 117, 129, 146
Second life, 62 Synthetic propositions, 1415, 25
Self-regard, 13
Seneca, 114
Separation, 47, 51
T
Sex(uality), 38, 43, 58, 73, 95
Tchou, Claude, xivxv, xix
Shakespeare, William, xxiv
Thing, 125, 137
Signier, 21, 63, 67, 92
Thing-in-itself, 34, 57, 125
Socrates, 139
Tormentor, 23, 32, 34, 37, 42,
Sollers, Phillippe, 142144
49, 63
Sophocles, xxiv, 59, 97
As object, 38
Soul
As subject, 34
immortality of, 7, 12
Tort, Michel, 142
Sovereignty, 40, 52, 110
Traumatic Neurosis, 65
Stoics, Stoicism, 4, 29, 33, 36,
Truth, 6, 67, 104, 115, 124125,
114118, 122
134, 143, 145
Subject, 12, 1415, 2122, 25, 27,
3233, 35, 39, 45, 48, 63, 81,
90, 108, 111, 115, 135
brute, 53 U
calculus of, 58 Unconditionality, 13, 21
of desire, 92 Universality, 12, 14, 19, 21
divided (barred), 24, 4850, 52, Unpleasure, 115
54, 56, 7879, 81, 92 Usefulness, 8

V W
Verdoux, Monsieur, 9192, 111
Victim, 2223, 27, 30,
3133, 38, 4243,
45, 5254, 5761,
63, 7071, 77, 100,
132
Vigny, Alfred de, xv
Virtue, 29, 3435, 39,
45, 50, 7576,
113114, 117,
120, 124, 127
Voice, 35, 92
in conscience, 14
of nature, 34, 3839, 42, 49,
9293, 122
object, 35
of reason, 12, 14, 16, 2426,
9293
Index 175
Wahl, Franois, xx
Well-being, 11
Whitehead, Alfred North, 70
Will, 1213, 29, 34, 94, 108109
free, 11, 87, 108
incentives of the, 13, 114115
to jouissance, 3132, 42, 49,
5256, 7980, 83, 93, 137
to power, 78
maxim of the, 15
Wish, 66
Witticism, 128
Writing, xxvi, 6, 75, 100, 124, 126,
143, 146
Z
Zeno, 114