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By means of the fantasy-formation, the subject provides an answer to "What am I for my parents, for their desire?" and thus endeavors to arrive at the "deeper meaning" of his or her existence, to discern the Fate involved in it. The reassuring lesson of fantasy is that "I was brought about with a special purpose." Consequently, when, at the end of the psychoanalytic cure, I "traverse my fundamental fantasy," the point of it is not that, instead of being bothered by the enigma of the Other's desire, of what I am for the others, I now "subjectivize" my fate in the sense of its symbolization, of recognizing myself in a symbolic network or narrative for which I am fully responsible. Rather, the point is that I fully assume the uttermost contingency of my being. The subject becomes the "cause of itself" in the sense of no longer looking for a guarantee of his or her existence in another's desire. One cannot overestimate the radical character of this move of Lacan: here, Lacan abandons what is usually considered the very hard core of his teaching, the notion of the irreducibly "decentered" subject, the subject whose very emergence is grounded in its relationship to a constitutive alterity.

Slavoj Zizek, From Desire to Drive: Why Lacan is Not Lacaniano (1996)

In our everyday lives, we constantly fall prey to imaginary lures which promise the healing of the original/constitutive wound of symbolization, from Woman with whom full sexual relationship will be possible to the totalitarian political ideal of a fully realized community. In contrast, the fundamental maxim of the ethics of desire is simply desire as such: one has to maintain desire in its dissatisfaction. What we have here is a kind of heroism of the lack: the aim of psychoanalytic cure is to induce the subject to heroically assume his constitutive lack, to endure the splitting which propels desire. A productive way out of this deadlock is provided by the possibility of sublimation: when one picks out an empirical, positive, object and "elevates it to the dignity of the Thing," i.e. turns it into a kind of stand-in for the impossible Thing, one thereby remains faithful to one's desire, without getting drawn into the deadly vortex of the Thing...

Slavoj Zizek, From Desire to Drive: Why Lacan is Not Lacaniano (1996)

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