Didn't Lacan say that Japanese do not have an unconscious?

"But there is another Japan, the psycho-analytic. Whenever you have the multi-culturalist approach, the almost standard example is Japan and its way of 'Verneinung', saying no. There are thirty ways to say no. You say no to your wife in one way, no to a child in another way. There is not one negation. There exists a small Lacanian volume, 'La chose japonaise.' They elaborate the borrowing of other languages, all these ambiguities. Didn't Lacan say that Japanese do not have an unconscious? For the West, Japan is the ambiguous Other: at the same time it fascinates you and repels you."

Zizek, Slavoj and Geert Lovink (Interviewer). "Japan through a Slovenian Looking Glass: Reflections of Media and Politic and Cinema." in: Inter Communications No. 14. 1995.

ジャック=マリー=エミール・ラカン

A photo posted by Freud Quotes (@freud.quotes) on Feb 6, 2016 at 7:22am PST

ジャック=マリー=エミール・ラカン（Jacques-Marie-Émile Lacan、1901年4月13日 - 1981年9月9日）は、フランスの哲学者、精神科医、精神分析家。

But No One Stops Smoking.

Chronicling the history of Japan Psychoanalytic Society

Japan Psychoanalytic Society

ラカン ｌａｃａｎ Ａ Ｅ Ｓ Ｔ Ｈ Ｅ Ｔ Ｉ Ｃ Ｓ

ジャック=マリー=エミール・ラカン

A photo posted by Freud Quotes (@freud.quotes) on Feb 6, 2016 at 7:22am PST

ジャック=マリー=エミール・ラカン（Jacques-Marie-Émile Lacan、1901年4月13日 - 1981年9月9日）は、フランスの哲学者、精神科医、精神分析家。

But No One Stops Smoking.

Perversion and Modern Japan: Psychoanalysis, Literature, Culture

Buy Perversion and Modern Japan here.

How did nerves and neuroses take the place of ghosts and spirits in Meiji Japan? How does Natsume Soseki’s canonical novel Kokoro pervert the Freudian teleology of sexual development? What do we make of Jacques Lacan’s infamous claim that because of the nature of their language the Japanese people were unanalyzable? And how are we to understand the re-awakening of collective memory occasioned by the sudden appearance of a Japanese Imperial soldier stumbling out of the jungle in Guam in 1972?

In addressing these and other questions, the essays collected here theorize the relation of unconscious fantasy and perversion to discourses of nation, identity, and history in Japan. Against a tradition that claims that Freud’s method, as a Western discourse, makes a bad ‘fit’with Japan, this volume argues that psychoanalytic reading offers valuable insights into the ways in which ‘Japan’ itself continues to function as a psychic object.

By reading a variety of cultural productions as symptomatic elaborations of unconscious and symbolic processes rather than as indexes to cultural truths, the authors combat the truisms of modernization theory and the seductive pull of culturalism. This volume also offers a much needed psychoanalytic alternative to the area studies convention that reads narratives of all sorts as "windows" offering insights into a fetishized Japanese culture. As such, it will be of huge interest to students and scholars of Japanese literature, history, culture, and psychoanalysis more generally.