 Also in 1953, Lacan conducted his first annual seminar addressing Freud’s Papers on Technique (1953–1954). Lacan continued giving these right up until shortly before his death, with le Séminaire running continuously for twenty-seven years. As was the case with Kojève, Lacan exerted his influence primarily through his oral teachings. The first decade of le Séminaire (1953–1963) was taught at the Hôpital Sainte-Anne and had an audience consisting mostly of psychoanalysts. For reasons I will explain shortly, Lacan, in 1964, moved his seminar first to the École Normale Supérieure (1964–1969) and then to the Faculty of Law across from the Panthéon (1969–1980). From 1964 onwards, Lacan’s audience startlingly increased in both sheer numbers and breadth of backgrounds, with artists and academics from various disciplines across academia joining the more clinically-minded attendees. Le Séminaire became a nodal Parisian intellectual institution, a kind of hub attracting some of the brightest stars of the post-War French cultural firmament. For instance, such philosophers as Jean Hyppolite, Michel Foucault, Gilles Deleuze, Luce Irigaray, and Julia Kristeva spent time in Lacan’s audience. In his seminars, Lacan deftly maneuvered within and between a multitude of theoretical currents, putting psychoanalysis into conversation with the history of philosophy, phenomenology, existentialism, structuralism, post-structuralism, feminism, and, as already indicated, just about every discipline represented in the university. All of the major French philosophers of the generation that came of age in the 1960s and 1970s engaged with Freudian analysis in one way or another, and all of them did so in fashions varyingly informed by Lacan’s teachings.