An analysand arrives to the first session curating words to describe his suffering and demonstrating in his very own way of speaking, silencing and moving, the linguistic structure that seems to afflict him. How does the analyst listen and choose to intervene? At every moment, possibilities of intervention arise, yet the analyst chooses to remain silent at one juncture and to speak or act at another. What are the principles that guide such acts? This question is at the core of Lacan’s inquiry throughout his oeuvre. In this article, I reflect on the analyst’s knowledge with regard to technique and style in the conduct of an analysis. I argue that a successful analysis, by which I mean, a process that subverts compulsion repetition in order to allow the analysand’s encountering a “know-how-to-do” with jouissance, depends on two sources of knowledge: technique and style. Which would be more vital for a successful analysis: technique or style? My proposal is that an analysis can exist without technique but never without style. I will develop the notion of the analyst’s style as follows: style is an effect of the analyst’s desire, encountered at the end of analysis, that punctures the texture of the analysand’s speech to reveal the insistent letter; it involves a necessary savoir, a “know-how,” which does not permit the analyst’s jouissance into the analysis; and style is an informed lalangue, the active core of the real ways in which an analyst intervenes, which involves an orientation towards the letter.
This article tries to provide a few concepts that can be of interest when thinking about dance, a theme that’s been rarely explored within psychoanalytic literature. Based on interviews conducted with professional dancers, we develop the idea of the dansêtre, in analogy to what Lacan specifies as the parlêtre. With this term we refer to the dancer who carries out a singular dance consisting of repetitive movements which are linked with a bodily jouissance. This entails that, through these movements, the real of the body can partly be experienced while at the same moment the dance movement offers a way of coping with this bodily jouissance. At this point something sinthomatic appears, a way of dealing with the real which has no sense. The factor that drives the singular dance doesn’t seem to belong to the symbolico-imaginary and is therefore unknown to the dancer. Yet the own singular dance is expressed anyway and it is by expressing it that the dansêtre takes shape. By elaborating this concept, we aim to invite future research regarding dance. The way in which the bodily jouissance takes place in dance, seems a question that can lead to interesting findings, taken that we are all confronted with the capricious real of the body.