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This idea may appear to be somehow excessive; but not if one considers that for instance Frege, who is at the origins of mathematical logic, proposed the theory that all that is said can be classified in two ways: first the expressions which have the true as reference and then those expressions which have the false as reference.

He imagined that language has everyday objects as reference.

Now then, the simplification of the formulation provided by Lacan states that the sole reference is the signification of the phallus.

And there is a discourse for this malediction, which could well be called a benediction.

This principle, let it be understood, is not specifically Lacanian.

More precisely, the classical theory of knowledge assumes a co-naturality of subject and object, a pro-established harmony between, the subject who knows and the object known.

Those who are familiar with the texts from the Renaissance, for example, and the texts which have been preserved from the seventeenth and eighteenth centuries produced by astrologists and philosophers, know about that evident and sudden break in style and in the very approach to problems.

One could say, in this sense, that the scientific approach assumes a de-sexualization of the view of the world, and to use a philosophical expression, a de-sexualization of being in the world. Pan-sexualism is, for example, the theory of Schopenhauer, which places life at its start; or, more precisely, which places at its start the sexual instinct, which would animate the entire nature as well as all human creations.

In any case, there is a law of diction, according to which the phallus is always there; it always reveals itself in a pertinent way in the lapsus or in the joke.

One could say: “Look for the phallus, it is never very distant.

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