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Philosophical category of inexpressible reality

In continental philosophy, the Real refers to the demarcation of reality that is correlated with subjectivity and intentionality. In Lacanianism, it is an "impossible" category because of its opposition to expression and inconceivability. The Real Order is a topological ring (lalangue) and ex ists as an infinite homonym. text=[T]he real in itself is meaningless: it has no truth for human existence. In Lacan's terms, it is speech that "introduces the dimension of truth into the real." |author=James DiCenso

text=The drive divides the subject, who uses masters signifiers to cover up this lack, which will produce narratives. |author=Dries G. M. Dulsster

A master signifier (S1) organizes narrative (S2): a defensive form of discourse that is an ideological reaction to the Real: i. e., mythic explanation, hero's journey, storytelling, theme, pathos, ethos, plot, conflict, closure. The real subject (as id) is repressed (via aphanisis) by the imaginary signified ego's ideologizing overtop of the real instincts. Narrative speech (parole) is an attempt to resolve the Real Imaginary aporia (langue) concerning events.

Barthes reflects that the inner voice of the subject is structured in a triad of "Presence" (frustration) created by the maternal Other, "Intermittence" (castration anxiety) over the loss of the phallus as an imaginary object taken by the real father, and "Absence" (privation) that occurs from losing the phallus from the imaginary father; (symbolic desire separates from real need and becomes imaginary demand) (q. v., Lacan's graph of desire).

Hurst argues that the Lacanian Real parallels Derrida's concept of différance. Lewis states that lalangue is the arche writing repetition that reveals the real subject through différance. Guattari states that temporal différance is secreted from obsessional neurosis.

The hysteric's discourse is driven by the Real, where object (a) is at an impossible to find truth. Neither individuation nor differentiation can happen in the stagnancy of the Real. The three categories of hysteria — conversion hysteria, anxiety hysteria, and traumatic hysteria — have a basis in alienation, with an identification to those without the phallus, and a self sacrifice through displacement. Hurst states that masculine libidinal hysteria breaches the paranoid schizoid position of masculine fanaticism by attempting to make the Real appear, whereas feminine libidinal hysteria breaches the Nietzschean radical nihilism of Hegel's "eternal irony" by resisting the Symbolic Order.

Fredric Jameson interprets Lacan's real through a Marxist Hegelian lens as meaning "History itself", a narrative symptom of the event. George states that race is an objet a confrontation with jouissance and lack. George posits that the history of slavery in the United States and racism are within the Real (e. g., Beloved). Crockett references W. E. B. Du Bois in relation to a Real critique of the Symbolic through a point of view from the angle of double consciousness.

An impasse is the resistance between the real and the imaginary that affects the therapeutic alliance, wherein the client is at odds with the Transcendent Function of the therapist's mind as mediation to the Symbolic Order by way of the Signifier as God (i. e., discrepancy). Analysis reveals the kernel at the core of the Real through resistance. The finite ego resists the unconscious's infinite lattice of signifiers.