In his debate with the logicalism of the Cahiers, Lacan had always maintained,
in opposition to Miller, that thought was a pas-tout (not-whole) .
But this “not-whole ” was only possible, in his view, because of the opening,
rift, or flaw introduced into science by the Freudian revolution: the divided
subj ect, the fallen object, loss , lack, etc. So when he thought desire for revolution
might reflect merely desire for a master, Lacan saw it as his duty to
contrast the Maoist revolution-denounced as totalitarian-with the
Freudian revolution, in his opinion the only possible alternative to a thought
of the whole, and an action to match, that aimed at destroying the whole of

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