The opposite of psychoanalysis is power, the "master's discourse" as a logical matrix, as defined here by Jacques Lacan. By renouncing the function and authority of the master, the analyst installs himself in the psychoanalytic discourse as the object a. However, we should not expect a political sermon in the wake of May '68.

Pointing out the progressive mutation of power, which is now organized by the dominant function of knowledge in absolute harmony with the discourse of the capitalist, Lacan calls upon the rebellious student youth for their illusions and urges them to first question the corresponding position that the university's discourse reserves for them within the system of surplus value extraction. However, the subversiveness of the seminar liberates even psychoanalysis itself.

Lacan, as emphasized by Jacques-Alain Miller, subjects it to an "exposure," which takes the form of a radical critique of the patriarchal obsessions of its founder. The Oedipus complex, an emblematic pillar of the Freudian regime of paternal function, is dethroned and decoded as a "dream of Freud." His Moses, as well as the Totem and taboo, share the same fate.

All these theories, Lacan says, are merely defenses against the truth that the father is castrated, powerless - thus prophetically validating his modern decline. Meanwhile, Lacan innovates by making a groundbreaking restructuring of his earlier positions: repetition ceases to be identified with the "obsession" of the return of the repressed and is primarily linked with the obsession of enjoyment through the "jouissance characteristic."

The signifier no longer displaces enjoyment from the symbolic; it introduces it. Knowledge as a signifying articulation is promoted as a means of enjoyment. The lost enjoyment is compensated by "over-enjoyment." The privileges of truth as revelation are drastically restricted in favor of its logical standardization, and its "powerlessness" is emphasized.

Methodically constructed in the seminar, the four discourses - that of the master, the hysteric, the university, the analyst - compose a unique tool for accessing various social and clinical phenomena. They are structural types of articulation and matrices for the shaping of social bonds. They also function as axes for the restructuring of the clinic, specifically hysteria.

Finally, Lacan reminds us that we live in the world of the "truth sphere," where the entrepreneurship of science, in synergy with the capitalist discourse, rapidly transforms the world and permeates the social field with all kinds of gadgets that serve as the equivalent of prefabricated and marketable objects of over-enjoyment. In this context, he also outlines the impending spread of discriminations, with racism at the forefront, and the multiplication of social deadlocks. These are prophetic and dramatically timely analyses.