That Skryabin's harmonic language is rooted in dominant functionality is commonly acknowledged. However, the flow of his tensile dominant-based sonorities has not been adequately explored. This article seeks to correlate his harmonic processes with his erotically charged philosophy. It sketches ways in which our understanding of Skryabin's harmonic 'flow' can be reinforced by analytical thinking in both psychoanalysis and music theory, bringing Jacques Lacan's semiotic model of the circuit of human desire into dialogue with Hugo Riemann's Funktionstheorie. Two of Skryabin's harmonic proclivities direct the chosen analytical approach: 1) sequential chains of fifths and 2) transposition by multiples of the minor third. The interchange of these two characteristics is explored, with Riemann's categories of chordal function (T, S, and D ) grafted onto a model of tonal pitch space derived (via Fred Lerdahl) from Gottfried Weber. The way in which Skryabin 'rotates' tonal functions sequentially (i.e., T>S>D>T ) in a potentially infinite cycle of fifths, rerouted occasionally through minor-third transposition, is correlated with Lacanian drive theory. The article's concluding analysis of Skryabin's late octatonic Sonata no. 6, Op. 62, takes this 'rotation' of tonal function to a deeper structural level. The labelling system of Funktionstheorie, which is stretched at this point, is reconceptualized through Lacan's extension of his theory of desire into semiotics.Having absorbed the heavy content of Schopenhauer's World as Will and Idea in 1892, the young Alexander Skryabin began to follow in the footsteps of Wagner, who, in Tristan, had attempted to capture the vagaries of the desiring subject in musical form. 1 Notwithstanding the lingering ghost of the arch-pessimist Schopenhauer, for whom desire was the bane of human existence, Skryabin imagined a world without desire to be one of absolute horror. His nightmarish parody runs:Nothing remains for me to desire. And in this position I find myself eternally at peace. Is it possible to imagine anything more frightful than the numbness of satisfaction? Are not the most terrible sufferings and all the tortures of the Inquisition better, that is less horrible, than this feeling of infinite satisfaction? 2 Skryabin saw desire as the insatiable root of all action, a force whose power could not (and should not) be impeded. In his philosophical notebooks the word 'desire' becomes something of a mantra: 'I am all-desiring, ALL URGING, but for me desire is not longing -it | 167 1 Skryabin encountered Wagner's music through a study group organized by Taneyev in 1893 (see Sabaneyev, Vospominaniya o Skryabine, 16-17).