(ll. 147-163) And again, three other sons were born of Earth and Heaven, great and doughty beyond telling, Cottus and Briareos and Gyes, presumptuous children. From their shoulders sprang an hundred arms, not to be approached, and each had fifty heads upon his shoulders on their strong limbs, and irresistible was the stubborn strength that was in their great forms. For of all the children that were born of Earth and Heaven, these were the most terrible, and they were hated by their own father from the first.
And he used to hide them all away in a secret place of Earth so soon as each was born, and would not suffer them to come up into the light: and Heaven rejoiced in his evil doing. But vast Earth groaned within, being straitened, and she made the element of grey flint and shaped a great sickle, and told her plan to her dear sons. And she spoke, cheering them, while she was vexed in her dear heart:
(ll. 164-166) `My children, gotten of a sinful father, if you will obey me, we should punish the vile outrage of your father; for he first thought of doing shameful things.'
(ll. 167-169) So she said; but fear seized them all, and none of them uttered a word. But great Cronos the wily took courage and answered his dear mother:
(ll. 170-172) `Mother, I will undertake to do this deed, for I reverence not our father of evil name, for he first thought of doing shameful things.'
(ll. 173-175) So he said: and vast Earth rejoiced greatly in spirit, and set and hid him in an ambush, and put in his hands a jagged sickle, and revealed to him the whole plot.
(ll. 176-206) And Heaven came, bringing on night and longing for love, and he lay about Earth spreading himself full upon her (7).
Then the son from his ambush stretched forth his left hand and in his right took the great long sickle with jagged teeth, and swiftly lopped off his own father's members and cast them away to fall behind him. And not vainly did they fall from his hand; for all the bloody drops that gushed forth Earth received, and as the seasons moved round she bare the strong Erinyes and the great Giants with gleaming armour, holding long spears in their hands and the Nymphs whom they call Meliae (8) all over the boundless earth. And so soon as he had cut off the members with flint and cast them from the land into the surging sea, they were swept away over the main a long time: and a white foam spread around them from the immortal flesh, and in it there grew a maiden. First she drew near holy Cythera, and from there, afterwards, she came to sea-girt Cyprus, and came forth an awful and lovely goddess, and grass grew up about her beneath her shapely feet. Her gods and men call Aphrodite, and the foam-born goddess and rich-crowned Cytherea, because she grew amid the foam, and Cytherea because she reached Cythera, and Cyprogenes because she was born in billowy Cyprus, and Philommedes (9) because sprang from the members. And with her went Eros, and comely Desire followed her at her birth at the first and as she went into the assembly of the gods. This honour she has from the beginning, and this is the portion allotted to her amongst men and undying gods, -- the whisperings of maidens and smiles and deceits with sweet delight and love and graciousness.
(ll. 207-210) But these sons whom be begot himself great Heaven used to call Titans (Strainers) in reproach, for he said that they strained and did presumptuously a fearful deed, and that vengeance for it would come afterwards.
The Symbolic Order (or the "big Other"). Whereas the imaginary is all about equations and identifications, the symbolic is about language and narrative. Once a child enters into language and accepts the rules and dictates of society, it is able to deal with others. The acceptance of language's rules is aligned with the Oedipus complex, according to Lacan. The symbolic is made possible because of your acceptance of the Name-of-the-Father, those laws and restrictions that control both your desire and the rules of communication: "It is in the name of the father that we must recognize the support of the symbolic function which, from the dawn of history, has identified his person with the figure of the law" (Écrits 67). Through recognition of the Name-of-the-Father, you are able to enter into a community of others. The symbolic, through language, is "the pact which links... subjects together in one action. The human action par excellence is originally founded on the existence of the world of the symbol, namely on laws and contracts" (Freud's Papers 230).
Whereas the Real concerns need and the Imaginary concerns demand, the symbolic is all about desire, according to Lacan. Once we enter into language, our desire is forever afterwards bound up with the play of language. We should keep in mind, however, that the Real and the Imaginary continue to play a part in the evolution of human desire within the symbolic order. The fact that our fantasies always fail before the Real, for example, ensures that we continue to desire; desire in the symbolic order could, in fact, be said to be our way to avoid coming into full contact with the Real, so that desire is ultimately most interested not in obtaining the object of desire but, rather, in reproducing itself. The narcissism of the Imaginary is also crucial for the establishment of desire, according to Lacan: "The primary imaginary relation provides the fundamental framework for all possible erotism. It is a condition to which the object of Eros as such must be submitted. The object relation must always submit to the narcissistic framework and be inscribed in it" (Freud's Papers 174). For Lacan, love begins here; however, to make that love "functionally realisable" (to make it move beyond scopophilic narcissism), the subject must reinscribe that narcissistic imaginary relation into the laws and contracts of the symbolic order: "A creature needs some reference to the beyond of language, to a pact, to a commitment which constitutes him, strictly speaking, as an other, a reference included in the general or, to be more exact, universal system of interhuman symbols. No love can be functionally realisable in the human community, save by means of a specific pact, which, whatever the form it takes, always tends to become isolated off into a specific function, at one and the same time within language and outside of it" (Freud's Papers 174). The Real, the Imaginary, and the Symbolic thus work together to create the tensions of our psychodynamic selves.
GIVEN MAN'S RELIANCE ON LANGUAGE for entrance into the symbolic order, it is not surprising that, according to Lacan, we are not even in control of our own desires since those desires are themselves as separated from our actual bodily needs as the phallus is separated from any biological penis. For this reason, Lacan suggests that, whereas the zero form of sexuality for animals is copulation, the zero form of sexuality for humans is masturbation. The act of sex for humans is so much caught up in our fantasies (our idealized images of both ourselves and our sexual partners) that it is ultimately narcissistic. As Lacan puts it, "That's what love is. It's one's own ego that one loves in love, one's own ego made real on the imaginary level". Because we are working on the level of fantasy construction, it is quite easy for love to turn into disgust, for example when a lover is confronted with his love-object's body in all its materiality (moles, pimples, excretions, etc.), the sorts of things that would have no effect on animal copulation. By entering into the symbolic order (with its laws, conventions, and images for perfection), the human subject effectively divorces him/herself from the materiality of his/her bodily drives, which Lacan tends to distinguish with the term "jouissance."Note Through the Law (which we come to acknowledge by way of the Oedipus complex), the human subject effectively chooses culture over nature: "The primordial Law is therefore that which in regulating marriage ties superimposes the kingdom of culture on that of nature abandoned to the law of copulation". That Law, for Lacan, is "identical to an order of Language", specifically what he terms the symbolic order and it is supported by the symbolic fiction of the "Name-of-the-Father."
Desire, in other words, has little to do with material sexuality for Lacan; it is caught up, rather, in social structures and strictures, in the fantasy version of reality that forever dominated our lives after our entrance into language. For this reason, Lacan writes that "the unconscious is the discourse of the Other." Even our unconscious desires are, in other words, organized by the linguistic system that Lacan terms the symbolic order or "the big Other." In a sense, then, our desire is never properly our own, but is created through fantasies that are caught up in cultural ideologies rather than material sexuality. For this reason, according to Lacan, the command that the superego directs to the subject is, of all things, "Enjoy!" That which we may believe to be most private and rebellious (our desire) is, in fact, regulated, even commanded, by the superego.
In constructing our fantasy-version of reality, we establish coordinates for our desire; we situate both ourselves and our object of desire, as well as the relation between. As Slavoj Zizek puts it, "through fantasy, we learn how to desire" (Looking Awry 6). Our desires therefore necessarily rely on lack, since fantasy, by definition, does not correspond to anything in the real. Our object of desire (what Lacan terms the "objet petit a") is a way for us to establish coordinates for our own desire. At the heart of desire is a misregognition of fullness where there is really nothing but a screen for our own narcissistic projections. It is that lack at the heart of desire that ensures we continue to desire. To come too close to our object of desire threatens to uncover the lack that is, in fact, necessary for our desire to persist, so that, ultimately, desire is most interested not in fully attaining the object of desire but in keeping our distance, thus allowing desire to persist. Because desire is articulated through fantasy, it is driven to some extent by its own impossibility.