The seminar is entirely overshadowed by May '68. However, Lacan resists any glorification. As long as the students still believe in the liberating power of knowledge, they do not question the authority of the teachers but rather reproduce the existing structures. In the process of psychoanalysis, it can be shown that for its success, it must dismantle the inevitable initial fiction of a subject presumed to know. Lacan distinguishes himself from both philosophy and science. The former indulges in an unreflective humanism and subjectivism, while the latter objectifies the conditions of the world and reduces the subject to the function of the observer. However, it is essential to read the implication of the subject in every objectification. In the confrontation with Pascal's wager, the wager on an infinite life, it is not only about belief in the existence of God but also about the entire Jewish and Christian tradition that continues to resonate in psychoanalysis – not the God of philosophers, but the God of Abraham, Isaac, and Jacob is at stake here. Marx's analysis of surplus value is not only applied to the production and distribution of knowledge; it also serves as a model for defining enjoyment and surplus enjoyment, with which Lacan transforms Freud's pleasure principle. Last but not least, this seminar lays the groundwork for the famous theory of the four discourses developed in the following year.