Sexual life is made of encounters, but not all encounters create an event. When one encounter is is decisive, it means it has an element of unpredictability that constitutes itself as the power to transform a life. Not all encounters have the ability to change a life.
The upheaval caused by the desire for someone who seems to hold the power to make us exist by making us enjoy ourselves is a complex process. It is either irrational because uncontrollable, or it is thinkable if we focus on the conditions of love life – that is, on the disproportionate attention given to details, the asymmetry of partners’ expectations, the incongruos relations between sexual desire and love.
But the device introduced by psychoanalysis allows us to better understand how this contingency is positive. The way sexual life is transposed by the so-called transference favors everything that, in sexual love, is inadequate or asymmetrical.The analyst, however, is a stranger and not on the same mode of a love partner, and this transposition relieves by itself these factors of disproportion. It transforms the contingent factors of an encounter into something effective and creative 
This approach of the contingent in sexual life turn psychoanalysis into a valuable field experience for a philosophy of the event. That is why it has common ground with some contemporary thinkers – whether they agree with or are opposed to psychoanalysis -, such as Foucault or Deleuze. How can contingency be a lever for transformation? 
What’s important in an event? The rupture it installs, or the novelty it creates? And, in the contingency of sexuation, is the deviation from necessary a logic, as thought by Lacan?
Sexual life, such as understood by the analytical situation, is the laboratory for a new contingency”