Continental Psychoanalysis, Misc

This paper contains my attempt to pastiche the Lacanian philosopher and social theorist Renata Salecl. The pastiche focuses on the effects of coronavirus on liberal societies, the invasion of Ukraine, and offers a definition which I think is of interest to analytic philosophy.

In 2021, the men’s English national football team reached their first final at a major international tournament since winning the World Cup in 1966. This success followed their previous achievement of reaching the semi-finals (knocked-out by Croatia) at the 2018 World Cup. True to form, the defeats proved unfalteringly English; with the 2021 final echoing previous tournament defeats, as England lost to Italy on penalties. However, what resonated with the predictability of an English defeat, was the accompanying chant, ‘it’s coming (...) home’. A ubiquitous presence throughout the course of both tournaments—while chanted at England football matches, it was also repeated across social media, the press and commercial advertising—the chant originates from the 1996 single, Three Lions (Football’s Coming Home), performed by David Baddiel, Frank Skinner and The Lightning Seeds. In what follows critical attention will be given to examining how the song offers what will be argued is a melancholic outlook. By re-approaching examples of English nostalgia and hubris, this chapter will expose how illustrations of English melancholy offer the potential for promoting collective forms of expression, which, when contextualized alongside England’s lack of footballing success (for the men’s team, at least), can be offset against a melancholic mediation that is cognizant of the centrality of loss—both for the subject and our collective sporting endeavours. (shrink)

Martin Heidegger has been one of the most influential but also criticized philosophers of the XX century. With Being and Time (1927) he sets apart his existential analytic from psychology as well as from anthropology and from the other human sciences that deny the ontological foundation, overcoming the Cartesian dualism in search of the ontological unit of an articulated multiplicity, as human being is. Heidegger’s Dasein Analytic defines the fundamental structures of Dasein such as being-in-the-world, a unitary structure that discloses (...) the worldhood of the world; the modes of being (Seinsweisen), such as fear (Furcht) and anxiety (Angst); and the relationship between existence and time. In his existential analytic, anxiety is one of the fundamental moods (Grundbefindlichkeit) and it plays a pivotal role in the relationship of Dasein with time and world. The paper firstly focuses on the modes of being, underling the importance of anxiety for the constitution of human being; secondly, it is shown the relationship between anxiety and world, and anxiety and time: rejecting both the Aristotelian description of time, as a sequence of moments that informs our common understanding of time, and the Augustine’s mental account of inner time, Heidegger considers temporality under a transcendental point of view. Temporality is ek-static, it is a process through which human being comes toward and back to itself, letting itself encounter the world and the entities. The transcendental interpretation of time provided by Heidegger may give its important contribution in psychopathology. (shrink)

The chapter begins with a brief genealogy of psychoanalytic thinking in the broad area of religion. It first looks at Freud’s early modernist dismissal of religion, comparing this with Lacan’s valorisation of the ethical quests that both religion and psychoanalysis are said to share at the heart of their discourse. It then examines Lacan’s later pessimism in opposing the ‘triumph of religion’ in our times to an increasingly uncertain future for psychoanalysis. Moving from a conceptual discussion of these themes to (...) an applied analysis of contemporary challenges, the chapter highlights the contribution of psychoanalysis to an understanding of the aesthetics of violence informing the eschatology of Islamic terror within contemporary global jihadism. (shrink)

The purpose of this chapter is to unearth the cultural conditionals that silently buttress the recurrence of one of the most violent crimes of our times, namely mass shootings. These conditionals are rooted in a religious discourse that thrives on the notions of sacred and sacrifice as a violent act par excellence, yet of inaugural value for the constitution of a community and its symbolic order. The offered analysis draws on Kristeva’s semanalytic perspective, in an interdisciplinary dialogue with sociological strands.

In this essay, I try to go through the questions and analysis that Judith Butler puts on Althusser’s work—reading fundamentally and almost exclusively the essay on the “Ideological State Apparatus” from 1970, and the relationship she maintains in her reading with the Freud’s concept of repression and the Lacanian “symbolic order”. My central hypothesis is that it is the Foucauldian reading of Freud and Lacan, begun early in 1990 with Gender Trouble, that guides Butler in his interpretation of the Althusserian (...) concept of interpellation understood almost exclusively from the perspective of the “hailing” example that Althusser provides in his essay from 1970. This leads Butler to a reading that I characterize here as biographical—for its obscene reliance on a particular episode in Althusser’s life: the murder of Helène Rytman—and anti-Cartesian, insofar as it attempts reading the ideological readiness of the subject as something beyond the split of the cogito, and materially effected by an ontological repetition. The problem with Judith Butler's concept of repression is its unappealable juridical nature—which is paradoxical for an erudite reader of Michel Foucault—insofar as the agent of repression appears as analogous to the State and therefore it results assimilable with rebellions “melancholic” subjectivity. This conflation of the psychological and the social is conducive to some mass psychologism, which forgets Althusser’s debt to Lacan when elaborating his theory of ideology. I proceed to investigate the origins of this theory in the text “Three Notes on the Theory of Discourses” (1968) and in the recently published Que faire (2018). My tentative conclusion is that there is an idea of supplementary violence (in the Lacanian sense of plus-de-jouir) constitutive of the unconscious in Althusserian theory of ideology that cannot be overlooked, and that is linked to his reading of Freud. (shrink)

In exploring the intra-active, relational and material connections between humans and non- humans, proponents of posthumanism advocate a questioning of the ‘human’ beyond its traditional anthropocentric conceptualization. By referring specifically to controversial developments in mHealth applications, this paper critically diverges from posthuman accounts of human/non-human assemblages. Indeed, we argue that, rather than ‘dissolving’ the human subject, the power of assemblages lie in their capacity to highlight the antagonisms and contradictions that inherently affirm the importance of the subject. In outlining this (...) claim, we propose a turn from the posthuman to the inhuman as a way of understanding the contemporary landscape of (digital) health. (shrink)

In ‘The Genesis of a False Dichotomy: A Critique of Conceptual Alienation’, I locate the origin of the conceptualist-realist debate in the medieval debate between nominalists, realists, and conceptualists; subsequently, I trace the development of realism and conceptualism through Kant’s Critique of Pure Reason and Hegel’s critique of the Kantian concept in his Logic, but conclude – alongside Sohn-Rethel – that the Hegelian concept failed to capture that all things, including concepts, appear dichotomous under capitalism. Next, I detail the ways (...) in which the division of word and thing mimics the mutual exclusivity of exchange and use. Finally, I claim that Marxist Psychoanalysis has the unique capacity to expose the connection between the concept, the objective world, and the individual; and in turn, reveal our subjective participation in the creation of the objective ‘terms’ of our lives. (shrink)

What is the concept of sense developed by Deleuze in his 1969 Logic of Sense? This paper attempts to answer this question analysing the three dimensions of language that Deleuze isolates: the primary order of noises and intensities ; the secondary order of sense ; and the tertiary organisation of propositions. What renders language possible is that which separates sounds from bodies and organises them into propositions, freeing them for the expressive function. Deleuze argues that it is the dimension of (...) sense that brings about this genesis of language, and he analyses in detail the three syntheses that bring about the production of this surface of sense. Yet Deleuze also distinguishes between two types of non-sense: the nonsense of Lewis Carroll's portmanteau words, which remain ensconced in the dimension of sense, and the more profound nonsense of Antonin Artaud's psychotic scream-breaths, which penetrate the almost unbearable world of the primary order of noise and intensities. In the end, the focus of Logic of Sense is less the surface domain of sense than the primary depth of corporeal intensities. What Deleuze calls a ‘minor’ use of language is nothing other than an intensive use of language that constitutes a principle of metamorphosis. (shrink)

This article argues that we can construct a complex interpretation of the nature of time by linking Aciman’s gnostic thread to aspects of twentieth century theory, from philosophy and psychoanalysis. In brief, it attempts to demonstrate the roles of dislocation, deferral, and Otherness in constituting human temporality. The essay begins by surmising the conceptual history of time, touching on key ideas put forward by Augustine and Bergson. The second section takes a psychoanalytic turn after exploring Homo Irrealis to describe the (...) significance of desire and fantasy. Thirdly, we develop a unique and temporal application of difference and deferral, building off of Deleuze and Derrida. The fourth section will consider how the psychoanalytic concept of the Other is inhered within time. We conclude that an Acimanic analysis of time is the means by which we can understand existence not as a series of moments, but a rich progression of dissimilitude and Otherness defined moreso by its lack of cohesion and directness of being than by a unified and self-identifying subject. (shrink)

In his book, On the Pleasure Principle in Culture (2014), Robert Pfaller argued that our relationship to sport is one grounded in “illusion”. Simply put, our interest in and enjoyment of sport occurs through a process of “knowing better”. Here, one’s knowledge of the unimportance of sport is achieved by associating the illusion of sport with a naïve observer – i.e. someone who does believe in sport’s importance. In the wake of the global pandemic, COVID-19, it would seem that Pfaller’s (...) remarks have taken on an added significance. With major sporting events and domestic competitions being indefinitely postponed or canceled, Liverpool manager, Jurgen Klopp, commented that football was “the most important of the least important things”. In light of these remarks, this paper will critically locate sport’s sudden unimportance in relation to Pfaller’s contention that sport reflects an “illusion without owner”. (shrink)

In what ways is comedy subversive? This vital new book critically considers the importance of comedy in challenging and redefining our relations to race and racism through the lens of political correctness. -/- By viewing comedy as both a constitutive feature of social interaction and as a necessary requirement in the appraisal of what is often deemed to be ‘politically correct’, this book provides an innovative and multidisciplinary approach to the study of comedy and popular culture. In doing so, it (...) engages with the social and cultural tensions inherent to our understandings of political correctness, arguing that comedy can subversively redefine our approach to ‘PC Debates’, contestations surrounding free speech and the popular portrayal of political correctness in the media and society. Aided by the work of both Slavoj Žižek and Alenka Zupančič, this unique analysis adopts a psychoanalytic/philosophical framework to explore issues of race, racism and political correctness in the widely acclaimed BBC ‘mockumentary’, The Office (UK), as well as a variety of television comedies. -/- Drawing from psychoanalysis, social psychology and philosophy, this book will be highly relevant for postgraduate students and academic researchers studying comedy, race/racism, multiculturalism, political correctness and television/film. (shrink)

Jung’s Red Book, finally published only in 2009, is a highly ambiguous text describing a succession of extraordinary visions, together with Jung’s interpretation of them. This book offers a new interpretation of Jung’s Red Book, in terms of the Middle Way, as a universal principle and embodied ethic, paralleled both in the Buddha’s teachings and elsewhere. Jung explicitly discusses the Middle Way in the Red Book (although this has been largely ignored by scholars so far) as well as offering lots (...) of material that can be understood in its terms. This book interprets the Red Book in relation to the archetypes met in its visions – the hero, the feminine, the Shadow, God and Christ, and follows Jung’s process of integrating these different internal figures. To do this Jung needs to find the Middle Way between absolutes at every point, in a way similar to the Buddha. (shrink)

This article reflects on the nuances and insinuations of a conceptualisation of “lament” as an inability to appropriate any object, or to turn the lost object into a fetish. While mourning, melancholia, and fetishism ultimately remain entangled with the ego (i.e., within a narcissistic configuration), lament goes beyond that, hinting at a loss of ego, a disintegration of the autonomous self. As a sonic expression of the failure of language, lament is a manifestation of the negativity or void at the (...) core of language. However, in lament this negativity is radicalised. This extreme obstruction, which impedes all connection, imparts to lament abstractive powers, ultimately qualifying lament as a political force. The last part of the article argues that the social imaginary of Iran, steeped in numerous failed attempts to rise above domination and subjection (as evident in myriad revolts and two revolutions in the twentieth century), could serve as promising material for the concretisation of such a theory of lament. (shrink)

In the Confessions, Augustine speculates that before we are aware of language, we learn our mother tongue through our mother's touch. These early lessons in language are first taught through a gentle touch: the nipple of the mother in the mouth of the infant. Language is later reinforced by a violent touch: the schoolmaster's switch. Augustine suggests that any memory of a time before the touch of language is purely imaginary. Nevertheless, his autobiography attempts to return to a time before (...) the touch of the mother, which, for Augustine, is at once the touch of the mother tongue.1 Since our relationship to our own infancy is imaginary, our infancy neither properly belongs to our memory nor can it be properly... (shrink)

“The sense of touch has always been relegated to the second rank by the philosophical and cultural tradition, lagging far behind the more elevated senses of vision and hearing. Tides have changed with the path-breaking work particularly by Jean-Luc Nancy, Derrida and some others, but the proper 'haptic turn', in the echo of and in counterpoint to the decried 'linguistic turn', still has to be carried out and seen through. The present volume, bringing together the incisive and insightful research of (...) a group of young Slovene theorists (including some 'honorary Slovenes'), proposes a new and original take on one of the oldest questions: how do words touch things and how does touch inform and affect language? Haptolinguistics may well be the word that we will have to add to our vocabulary.” – Mladen Dolar, Professor of Philosophy, University of Ljubljana, Slovenia -/- “An intriguing and thought-provoking collection of essays. These compelling and original reflections invite us to think about language and the vicissitudes of matter in new and startling ways.” – Rebecca Comay, Professor of Philosophy and Comparative Literature, University of Toronto, Canada. (shrink)

Dans cet essai, j'analyse les présuppositions du récit dudit « retour du religieux », du point de vue de la psychanalyse (Freud) et de la déconstruction (Derrida). Après avoir mis à jour l'eurocentrisme et le colonialisme inhérents aux concepts de « magie », « animisme », « religion » et « croyance » chez Freud (avec une attention particulière portée à Totem et tabou), j’offre une lecture déconstructrice des discours politiques contemporains sur le sécularisme, la foi et le savoir.

This paper takes off from a growing preoccupation in Western political-social philosophy on the thinkability of the materiality of change, that became most pronounced in Alain Badiou's philosophy of the event. It traces the development of the discourse of radical change tied to a materialist theory of subjectivity beginning from Badiou, down to the strong criticism posed against it by Slavoj Žižek. This is then followed by the discussion of Bruno Bosteels' potent defense of Badiou's philosophy. Finally, the last part (...) takes off from this debate and highlights how this tension in Badiou's philosophy was possible in the first place. Using Adrian Johnston's key insight on pre-evental and post-evental time, this paper argues that Žižek and Bosteels respectively employ pre-evental and post-evental lenses in reading the relation of event to being. Furthermore, these two lenses are themselves the effect of the split readability of the event at the moment of its rupture: the parallax-effect that divides the event into two. This paper asserts that neither of the two is sufficient. Both are fundamental in outlining what sort of sustained disciplines are necessary before and after events take place. (shrink)

Zijn filosofen gek? Zo ja, waarom? En ligt dat dan aan de filosoof, aan de filosofie of aan de diagnostiek? Dat zijn de vragen die in 'Diagnose van de moderne filosoof' centraal staan. Nicole des Bouvrie neemt aan de hand van het diagnostische handboek van psychiaters en psychologen (de DSM-V) de situatie van de hedendaagse denker onder de loep. Autisme, psychoses, anorexia en andere aandoeningen passeren de revue, om aan de hand van een grondige anamnese van hedendaagse denkbeelden uit de (...) westerse filosofie een diagnose te stellen. ''Des Bouvrie laat als geen ander zien hoe filosofie en waanzin zich in elkaar kunnen verstrikken, maar ook hoe ze bij elkaar een zone van vrijheid vinden.'' Filosoof Wouter Kusters, winnaar Socratesbeker 2015. (shrink)

The principle of creativity constitutes a central point in the philosophical-anthropological as much as in the psychoanalytic work of the Greek philosopher Cornelius Castoriadis. In Castoriadis’s thought the creative praxis of the human being is dependent on the innate imaginary force. The purpose of this article is to elaborate the way that subjectivity and the social field are constituted and interconnected through the unfolding of two fundamental concepts of Castoriadis, the radical imagination which applies to the psyche and the social (...) imaginary significations which applies to the social. The text aims to point out that Castoriadis’s intention was to make thinkable the content of autonomy in psychoanalytic terms of an “exchange” between the conscious and the unconscious that unleashes the creative potentiality of the psyche, and also becomes a precondition of political autonomy. (shrink)

Why did millions of people respond to the failures of neoliberal capitalism by voting in leaders that further undermine their existence? In this article, I combine the insights of the early Frankfurt School Critical Theory (Theodor W. Adorno) with the insights of psychoanalytic theory (Sigmund Freud) to show how economic factors interact with psychological factors in the rise of the far-right today. The propaganda techniques used by far-right leaders create conditions in masses that are akin to hypnoses. Such techniques induce (...) regressions in far-right followers in which the unconscious predominates, and far-right leaders use to manipulate the masses. To further detail the theoretical framework, I analyze a Trump rally and an interview with a Trump follower. (shrink)

Purpose – This paper furnishes an inaugural reading of abjective consumption by drawing on Kristeva’s psychoanalytic theory of abjection within the wider terrain of consumer cultural research. It offers a conceptual framework that rests on three pillars, viz. irrationality, meaninglessness, dissolution of selfhood. Design/methodology/approach – Qualitative research design that adopts a documentary ethnographic approach, by drawing on a corpus of 50 documentary episodes from the TV series “My Strange Addiction” and “Freaky Eaters”. Findings – The findings from this analysis point (...) to different orders of mediatized discourse that are simultaneously operative in different actors’ frames (e.g. moralizing, medical), in Goffman’s terms, yet none of which attains to address the phenomenon of abjective consumption to its fullblown extent. Research limitations/implications – Although some degree of bias is bound to be inherent in the data because of their pre-recorded status, they are particularly useful not in the least because this is a “difficult sample” in qualitative methodological terms. Practical implications – The multi-order dimensionalization of abjective consumption opens up new vistas to marketers in terms of adding novel dimensions to the message structure of their communicative programs, in line with the three Lacanian orders. Social implications – The adoption of a consumer psychoanalytic perspective allows significant others to fully dimensionalize the behavior of abjective consumption subjects, by becoming sensitive to other than symbolic aspects that are endemic in consumer behavior. Originality/value – This paper contributes to the extant consumer cultural research literature by furnishing the novel conceptual framework of abjective consumption, as a further elaboration of my consumer psychoanalytic approach to jouissance consumption, as well as by contrasting this interpretive frame vis-à-vis dominant discursive regimes. (shrink)

How does the theme of the other–-as person, experience or alternative conceptual scheme—allow us to reassess the role of the self in literary texts? This book employs phenomenology and semiotics to argue that modern literature is strongly concerned with the role of time in the construction of the self. Romantic poetry from Goethe to Shelley and the modern prose tradition from Flaubert to Butor constitute different traditions but also indicate, on a textual basis, how alterity performs a crucial role in (...) reading, thus encouraging us to interpret literary texts in terms of the related concerns of self, other and time. The author examines the phenomenology of Emmanuel Lévinas and Wolfgang Iser, as well as the cultural semiotics of Julia Kristeva, to argue that modern literature provides the occasion for a new understanding of the self in time and, in this way, addresses some of the pressing literary problems of our own period. (shrink)

Analisi della possibile influenza esercitata dalla lettura di Platone su Freud, e in particolare della teoria del sogno come via per conoscere dei desideri precedentemnte "repressi" esposta nella "Repubblica".

This reviewer had read Kristeva in October, 2016 in this Journal (and the review is freely available online and had garnered some small publicity). Over the last one year this reviewer has taken a very short view of her tautological work. Having read her carefully this reviewer has decided that she should be rejected as a psychoanalyst, notwithstanding her huge popularity as a feminist. But this reviewer through a nuanced critique of theoretical psychoanalysis find her and her ilk lacking caritas.

The relationship between Marxism and psychoanalysis has been frequently debated; nonetheless, one rarely comes upon a thoroughgoing, in-depth treatment of this connection. The Capitalist Unconscious is therefore a belated but welcome inquiry into the points of intersection between the two, a project whose contours could be traced back to the works of Marx and Freud. It is in the work of Lacan, however, that this correlation between Marxism and Psychoanalysis becomes visible. This article explores Samo Tomšič’s analysis of the logical, (...) epistemological, and political continuity of Marx’s critique of political economy and Freud’s theory of libidinal economy, meanwhile appraising the possible emancipatory potential of this project. (shrink)

György Lukács’s Marxist phase is usually associated with his passage from neo-Kantianism to Hegelianism. Nonetheless, Nietzschean influences have been covertly present in Lukács’s philosophical development, particularly in his uncompromising distaste for the bourgeois society and the mediocrity of its quotidian values. A closer glance at Lukács’s corpus discloses that the influence of Nietzsche has been eclipsed by the Hegelian turn in his thought. Lukács hardly ever mentions the weight of Nietzsche on his early thinking, an influence that makes cameo appearances (...) throughout his lifetime writings. During the period of his adherence to a Stalinist approach to communism, his new subjectivity seems to be re-constituted through a disavowal of his earlier romantic anti-capitalism. Implicit in Lukács’s attack on Nietzsche in the Destruction of Reason (1952) is an acerbic reaction to the mute presence of the latter in his earlier thought. Apart from his ignorance of the unreliability of the collection of the Will to Power edited by Peter Gast and Elisabeth Förster-Nietzsche, his battle against the anti-proletariat Nietzsche in the Destruction is waged on a metaphysical, non-historical plain. Lukács’s pre-Marxist works (Soul and Form, On Poverty of Spirit, and The Theory of the Novel) in a sense betray the instance of a writer who writes most of someone where he omits his name. Thus perceived, Lukács’s early corpus lends itself to a symptomatic reading. -/- This essay seeks to extract the Nietzschean undercurrents of Lukács’s work through a reflection on the romantic anti-capitalist tendencies that the young Lukács shared with Nietzsche. For although it may appear that Nietzsche lacked a clear politics, his criticism of the bourgeois ethos as a structure based on debt/guilt [Schuld], and his critique of modern value-system and nihilism paved the way for the emergence of Lukács’s theory of reification. Nietzsche’s category of 'transvaluation of values’ suggests a total transfiguration of reality, a radical rupture with the ordinary state of things, and as such carries within itself a revolutionary promise. Drawing a distinction between political romanticism and romantic politics, I argue that romantic anti-capitalism contains a potential for the latter. The essay further traces the link between Lukács’s ‘romantic politics’ and the persistence of a thought of the tragic (a ‘tragic vision’) in his texts that, despite its temporary decline during his realist period, is undismissable in different constellations of his thought. (shrink)

This paper explores issues that arise between Adorno and Marcuse over the potentials and implications of Freudian theory. These concern whether it is possible to expound a non-repressive relationship between what Freud calls the life and death drives, on the one hand, and the ego, on the other, that does not collapse into abstract utopianism or clear heteronomy. After detailing the theory of instincts and ego formation that early critical theory draws from Freud, I argue that neither Adorno nor Marcuse (...) is successful in articulating the possibility of such a non-repressive form of subjectivity: Adorno produces a powerful conception of freedom as non-reductive, communicative reconciliation between ego and instinctual nature, but remains committed to a Freudian conception of the interplay between elements of the psyche that makes it difficult to see how reconciliation could be actualized therein. Marcuse, on the other hand, develops a conception of liberation that largely abandons the ideal of ego autonomy by rendering the ego a spectator to the unfurling of instinctual impulses. In the concluding section, I argue that a more judicious evaluation of the death drive’s contribution to critical thought could clear space for a rapprochement between Adorno and Marcuse, and a more successful incorporation of Freud into critical theory. (shrink)

In 1939 Gaston Bachelard published a book Lautréamont on the poem The Songs of Maldoror by Isidore Ducasse. Bachelard’s Lautréamont was inspired by the method of psychoanalysis. The purpose of this article is to analyze Bachelard’s interpretation of the Chants, to compare his version of psychoanalysis with the versions of Freud and Jung, and to show its meaning in the historical and philosophical context.

Engaging the World explores Luce Irigaray’s writings on sexual difference, deploying the resources of her work to rethink philosophical concepts and commitments and expose new possibilities of vitality in relationship to nature, others, and to one’s self. The contributors present a range of perspectives from multiple disciplines such as philosophy, literature, education, evolutionary theory, sound technology, science and technology, anthropology, and psychoanalysis. They place Irigaray in conversation with thinkers as diverse as Charles Darwin, Claude Lévi-Strauss, Gilles Deleuze, René Decartes, and (...) Avital Ronell. While every essay challenges Irigaray’s thought in some way, each one also reveals the transformative effects of her thought across multiple domains of contemporary life. (shrink)

If, as Axel Honneth has recently argued, critical theory needs psychoanalysis for meta-normative and explanatory reasons, this does not settle the question of which version of psychoanalysis critical theorists should embrace. In this paper, I argue against Honneth's favoured version – an intersubjectivist interpretation of Winnicott's object-relations theory – and in favour of an alternative based on the drive-theoretical work of Melanie Klein. Klein's work, I argue, provides critical theorists with a more realistic conception of the person and a richer (...) explanatory account of human aggression and destructiveness than does Honneth's intersubjectivist view. As such, it better serves the ends for which Honneth claims that critical theory should turn to psychoanalysis in the first place. (shrink)

This article concerns the notion of aesthetic negativity, and related ideas regarding the autonomy of art. After giving some initial definitions and a brief historical sketch of these concepts, we will examine the definition proposed by arguably the greatest thinker of aesthetic negativity, Theodor Adorno, and its recent semiotic reconstruction in the work of Christoph Menke. This reconstruction configures aesthetic negativity and autonomy jointly as the capacity of artworks, and the experiences that they occasion; to processurally negate ‘‘automatic’’ modes of (...) understanding. This account is then critiqued, and contrasted with views on aesthetic experience that stress its nonconceptual and asemiotic aspects, and the close affinity of this modality of experience with perceptual presence and affective intensity, with a clear reference to the phenomenological tradition. Some recent ideas about how semiotic and phenomenological theories regarding art can interact are then cited, and an undertheorized aspect of their connection introduced, which is the main original import of the article. This connection, which is furnished by the concept of aisthetic trait, is derived from psychoanalytic metapsychology, and is an example of how the meaning and presence effects of art can act not just in a competing synchronic fashion, but can morph into each other over time. A trait is a signifier-like perceptual remnant of a prior subjective experience of high intensity that provides a kind of ratification of the experience that endures within the life history of an individual. This is then shown to have relevance to the previous topics of aesthetic negativity and autonomy in terms of the way that the trait mechanism may bring to light important diachronic aspects of aesthetic experience that are currently absent in other accounts in the literature. (shrink)

This chapter examines the relation between citizenship and orientalism under the new conditions of indebtedness resulting from austerity. Taking its departure from a condition of precarity under debt economy, the crisis of Europe is described as the anxiety produced by a reversal of those paradigms that have sustained the image of Europe so far. This reversal coincides with a return in Europe of that which for a long time was ejected outside in order for Europe itself to be constituted as (...) a unified symbolic reality. The chapter illustrates how this new economy has exposed a certain ‘disorienting’ effect of austerity, contributing to rekindling the ambiguities of Europe and therefore reconfiguring the image of the European self against its others. It concludes that this reconfiguration forms the background against which a new relationship between citizenship and orientalism in contemporary Europe should be examined. (shrink)

A partir du renvoi à la « maxime de Platon » insérée dans l’avant dernière page de la première édition de L’interprétation du rêve, l’auteur expose d’abord les convergences entre la conception du rêve de Platon présentée dans La République et les intuitions qui fondent l’édifice métapsychologique freudien. A la lumière des sources textuelles citées par Freud et de ses intérêts, l’auteur avance ensuite l’hypothèse selon laquelle Freud aurait non seulement omis de reconnaître la généalogie théorétique platonicienne de la « (...) via regia menant à la connaissance de l’inconscient », mais aussi utilisé le dialogue antique comme source d’inspiration tacite pour la composition de L’Interprétation du rêve. (shrink)

Discussione sul testo "Legge, desiderio, capitalismo. L'anti-Edipo tra Lacan e Deleuze" per "Il Lavoro culturale/ISSN 2384-9274".

Philosophy is one of the disciplines that can more adequately provide a contribution to the definition of the focus and limits of psychiatry in the definition of human being. Substantial, comprehensive contributions to this field come from Martin Heidegger, one of the most prominent and seminal philosophers of the 20th century. During the 50's the Italian psychiatrist Franco Basaglia comes up with the philosophy of Martin Heidegger and he gains the concept of human being as’Being-in-the- world’, central point in every (...) relationship with the others.’Being-in-the-world’ is not a merely spatial relation with ourselves and the others, but is the fundamental meaning of human existence and of the Care. The Care is not only a medical concept but also an ontological and ethical one: overcrossing the concept of empathy, Heidegger argues that all objectifying representations of a capsule-like psyche, subject, person, ego or consciousness in psychology and psychopathology must be abandoned in favor of a new understanding of human being, starting from its ontological characters:’Being-in-the-world’,’Being-with-the-others’ and’Being-toward-death’. (shrink)

The aim of this article is to highlight the relevance of Lacanian psychoanaly-sis for an understanding of Islamism, unfolding its discursive-ideological complexity. Inan attempt to reply to Fethi Benslama’s recent exploration of the function of the fatherin Islam, I suggest that Benslama’s argument about the ‘delusional’ character of Islamismand the link he envisages between the emergence of Islamism and the crisis of ‘tradi-tional’ authoritative systems, should be further investigated so as to avoid potential risksof essentialism. A different reading of Islamism (...) is proposed, which valorizes ‘creative’attempts by Islamist groups to re-organize the social imaginary within the realm of a sym-bolic economy, thereby positivising the desedimenting effects of the real in different ways.Notions such as capitonage, fantasy, desire, and jouissance are essential for us to under-stand how Islamist trajectories diversify as distinct discursive formations, thereby reveal-ing the psychoanalytical significance of Islam as a master signifier. (shrink)

This essay suggests that the minimal 1966 exchange between Jacques Lacan and Michel Foucault in Lacan’s seminar actually stood in for a much fuller debate about modernity, psychoanalysis and art than its brevity would indicate. Using their contrasting interpretations of Velázquez’s painting, Las Meninas, as its fulcrum, “The Other Side of the Canvas” discovers a Lacanian critique of Foucault’s history of modernity, circa The Order of Things. The effort here is to insert the interpretation of Velázquez into the context of (...) both Lacan’s “Science and Truth” (originally the first session of the 1966 seminar) and Foucault’s recently published book. Our interpretation develops above all from Lacan’s contrast between the definition of a painting as a “window” and Foucault’s implicit understanding of it as a kind of “mirror”—a distinction in which Lacan discovers his seminal concept of “object a.” Pursuing the understanding of object a as the “surface” of the perspectival window allows us to understand why Lacan expands the discussion of Velázquez both into an understanding of twentieth-century paintings (Magritte, Balthus) and an implicit interpretation of the difference between philosophical and psychoanalytic approaches to science and history. (shrink)

Long recognised as a painting ‘about’ painting, Velázquez’s Las Meninas comes to Lacan’s aid as he explicates the object a in Seminar XIII, The Object of Psychoanalysis (1965–1966). The famous seventeenth century painting provides Lacan with a visual mapping of the ‘ghost story’ he discovers in the Cartesian cogito, insofar as it depicts the unravelling of the Cartesian representational project at the moment of its founding gesture. This article traces Lacan’s argument as he turns to art, linear perspective and topology (...) to model how the object a persistently eludes the grasp of scientific knowledge. Following a discussion of distance-point perspective in Renaissance Italy and the role this innovation played in enabling distorted depictions of objects in space, I propose Henry James’s ghost story, “The Jolly Corner,” as the sequel to Lacan’s reading of Las Meninas. In James’s tale, we obtain a narrative account of what the figures in Velasquez’s painting might ‘see’ as they return our gaze towards us. (shrink)

This essay examines how psychoanalytic conceptions of the subject and the object in the works of Freud and Lacan may contribute to a re-examination of the vexed issue of the subject–object relationship in science, philosophy and epistemology. For Freud, the ego is the essential subject, yet he regarded it as an always already objectified subject, which is objectively thinkable yet never subjectively knowable qua subject. Lacan conceptualised this Freudian principle of subjectivity with his notion of the divided (barred) subject, which (...) he initially designated as an effect of the symbolic order of language. As to the object, both Freud and Lacan emphasized its constitutive partiality, which explains why no object is ever fully capable of providing full satisfaction and why each and every object is flawed and cracked, thus triggering desire. Extending Freud’s idea of the ‘shadow of the object,’ Lacan captured the fundamental inadequacy of the object with his concept of the object a. As such, for Freud and Lacan, the subject–object relationship is problematic, because it concerns a relationship between a divided subject and a non-object (object a). In this relationship, the subject is not purely object and the object is not merely subject (in the Kantian sense), nor is the Hegelian subject–object identity more than an idealist aspiration. For psychoanalysis, the subject is always traversed by the object, yet the object can never be fully integrated into a subjectified structure of knowledge. The only way to conceive of an adequate subject–object relationship is at the level of fantasy. (shrink)

Freud's account of repression retains vestiges of the Cartesian model of the mind. Sartre's argument against Freud is essentially an objection to this Cartesian aspect, which Sartre's own theory of bad faith dispenses with.

In the early twentieth century Walter Benjamin introduced the idea of epochal and ongoing progression in interaction between mind and the built environment. Since early antiquity, the present study suggests, Benjamin’s notion has been manifest in metaphors of gender in city-form, whereby edifices and urban voids have represented masculinity and femininity, respectively. At the onset of interaction between mind and the built environment are prehistoric myths related to the human body and to the sky. During antiquity gender projection can be (...) detected in western perceptions linking natural and built environments, commencing with Plato’s Atlantis and his Myth of Er, and later as a likely import of the Chinese yin-yang mythology. Culminating with the Age of Discovery, alongside advances in experiential awareness of the Earth’s sphericity, respective feminine and masculine earmarks can be detected in early modern perspicacity of the Earth’s southern and northern hemispheres. Our conceptions of natural and built environments inherently continue to contain gender traits. Yet urban voids, as the feminine face of city-form, have been severely understated in the built environment. Through design and configuration of urban voids, allegories of femininity in city-form ought to be celebrated, not discarded. (shrink)

The purpose of the present work is to analyze Hegel's Unhappy Consciousness in light of the psychoanalytic conceptualization of the relation Subject-Other. The analysis will investigate unhappiness on two counts: its relation to Hegelian dialectic and the possibility of its coming to an end. Examining Hegelian unhappiness through the prism of psychoanalytic thought will allow us to formulate a crucial distinction between the philosophical (Hegelian) and psychoanalytic (Freudian, Lacanian) approaches to unhappiness as they relate to the arch-concepts of knowledge, possibility, (...) negation, and end.The first part of this work will be dedicated to the investigation of these arch-concepts through two main and opposing .. (shrink)

La compréhension paulinienne de la loi a fait l’objet d’une réception dans la théorie psychanalytique de Jacques Lacan, en particulier le chapitre 7 de l’Épître aux Romains. Sur ce thème, plusieurs travaux récents en psychanalyse défendent la thèse selon laquelle Paul n’a pas su distinguer la loi symbolique du surmoi et, prenant l’un pour l’autre, a organisé tout un monde de la culpabilité, de la haine et de la persécution. Lacan adopte un point de vue assez différent. Sans ignorer la (...) part du surmoi, il attribue une dimension plus structurelle à la loi paulinienne. Dans la compréhension de la loi chez Paul, il voit une dialectique, centrale en psychanalyse, où le désir se porte vers ce qu’il ne doit pas obtenir. De ce fait, l’originalité de Paul est d’avoir indiqué que le péché se découvre paradoxalement sur l’axe d’un Bien et dans le mouvement de la fidélité à la loi. C’est ce que cette contribution met en lumière pour reconsidérer, à partir de là, le sens de l’amour et de la grâce. Paul’s understanding of the Law, especially in chapter 7 of the Epistle to the Romans, was taken into account by Jacques Lacan in his psychoanalytical theory. On this issue, recent studies in psychoanalysis defend a thesis according to which Paul did not distinguish between the symbolic law and the superego and, taking one for the other, organized a whole world of guilt, hatred and persecution. Lacan’s point of view is quite different. Without ignoring the share of the superego, he attributes a more structural role to the Law as understood by Paul. In Paul’s understanding of the Law, Lacan sees a dialectic stance, one central to psychoanalysis, where desire is aimed at what it must not get. Thus, Paul’s originality was to show that sin is paradoxically discovered on the axis of Good, in the movement of faithfulness to the Law. This contribution aims at bringing this to light, so as to reconsider the meaning of Love and of Grace. (shrink)

This paper focuses on the psychoanalytic phenomenology of male female elements in relationship with the person.

Starting with the reference to “Plato’s dictum” that Freud added in the second last page of the first edition of The Interpretation of Dreams, the author explains the convergences between the conception of dreams expounded by Plato in the Republic and Freud’s fundamental insights. The analysis of bibliographic sources used by Freud, and of his interests, allow than to suppose not only that Freud omitted to acknowledge the Plato’s theoretical genealogy of “the Via Regia to the unconscious”, but also the (...) possibility that the Republic constituted a tacit source of inspiration for the composition of The Interpretations of dreams. -/- Muovendo dal richiamo al «detto di Platone» inserito nella penultima pagina della prima edizione de "L’interpretazione dei sogni" di Freud (1899), vengono preliminarmente esposte le convergenze tra la concezione del sogno di Platone esposta ne "La Repubblica" e le intuizioni poste alla base dell’edificio freudiano. Alla luce delle fonti testuali citate e utilizzate da Freud, e dei suoi interessi, viene poi avanzata l’ipotesi che egli non soltanto abbia omesso di riconoscere la genealogia teoretica platonica della «via regia che porta alla conoscenza dell’inconscio» (p. 282), ma che l’antico dialogo abbia potuto rappresentare una fonte tacita di ispirazione per la composizione de "L’interpretazione dei sogni". (shrink)