Lacanian theory

This volume offers a rich tapestry of psychoanalytic thought. The authors demonstrate bold creativity in their use of psychoanalytic concepts to think about a wide range of problems in philosophy, art and the clinic. The collection grew out of ‘Psychoanalysis, Culture and Society,’ a conference for postgraduate students and research fellows organised by the Centre for Psychoanalysis, Middlesex University, London, in June 2014. The range of themes addressed at the conference demonstrates the interdisciplinary character of psychoanalytic studies.

This paper engages centrally with the political impotence of much of critical theory today and suggests how a Lacanian-inflected perspective may offer a possible way out of the present intellectual and political deadlock. Lacanian thought has been central to many post-foundational theorizations of the political, yet the radical implications of a Lacanian-inflected reading of the political remain largely unexplored. Our prime objective is to demonstrate that a Lacanian theorization of ‘the political’ can help to open up a space for articulating the current deadlock that locks the Left in a state of melancholy, anxiety, depression, and/ or impotent acting out. After a brief conceptual introduction to the notion of ‘the political’, the paper mobilizes and develops the Lacanian theory of the subject. This permits opening up the terrain of psychoanalyisis to the question of the political as that what does not work in the world. The key insights of a Lacanian- inflected political theory are then explored through the work of some of the key critical political theorists: Jacques Rancière, Slavoj Žižek, and Alain Badiou.

It is an oft-noted clinical phenomenon that the analyst's mistakes are beneficial to the analytic process. Although the analyst's mistakes, misunderstandings, and faulty functioning have been described by psychoanalysts of various theoretical persuasions, no overall theory has been advanced to account for this clinical phenomenon. To address this theoretical lacuna the central Lacanian notions of lack and desire are brought to bear. In particular, lack, or nothing, is presented as an essential working condition of the analyst, one that if understood, recognized, and tolerated can positively inform the analyst's attitude. By contrast, theoretical biases that privilege presence can obscure lack as an important contributor to the analyst's attitude. A clinical case demonstrates that both analyst and patient struggle with deep anxieties generated by lack, and that both are repeatedly tempted to solve these struggles by settling for obsessional solutions.

"This book took around a decade to write. Three of us, coming from different
locations and contexts, coming from different histories, experiences and lived
lives, coming from different intellectual traditions, shared some initial thoughts. Our sharing showed that we were confronted with a related kind of problem: what do we make of the contemporary, a contemporary marked by a certain incitement to discourse on globalization. What indeed is globalization? What do we mean by ‘global’? What do we make of ‘global capitalism’? What indeed is global capitalism? Where then is the ‘local’?
Given that Marx provided an analysis of nineteenth century European
capitalism, what conceptual handles or windows can Marx offer today? Can he offer anything? Would we at all turn to him for an understanding, interpretation and explanation of contemporary capitalism? Or would he be irrelevant in the Southern situation, given the birth of his theory in a western context? Do concepts travel? Would his concepts be relevant in another culture and another time? How do we conceptualize Marxism in the South, if at all and why at all? Could we at all conceptualize a Marxism that was turned to the South? How would we attend to the scorn of the cultural difference theorist who would say that Marxism’s western moorings impart a certain incommensurability to its invocation in non-Western realities? How would we do away with the near religio-scientific belief of the Universalist who would see the possibility of a ‘core applicability’ of Marxism transcending (non-Western) particularities? Would a rethinking of Marxian questions and concerns in the South mean a radical displacement of much of Marxism; such that Marxism becomes aboriginal —that is, both, ‘other than the original’ as also ‘singed with a certain aboriginality’?
Would it also mean a rethinking of the very description and meaning of the
South that has hitherto hegemonized us? Would it mean a rethinking of the
category of ‘third world’—third world as the representative category for any
description of the South? Taking off from questions as to why and how Marxism could matter in the context of the South, it appeared to us that both western Marxism and third world as is usually deployed in classical and conventional renditions are deeply problematic. Even the bulk of the so-called critique of modernity, whether they be postmodern or postcolonial, falter when faced with the third world. A culturalist critique would tend to forget capital; and an economistic critique is inclined towards putting aside the question of modernity. Resultantly, the specificity as also the burden of the history and the experience of colonial modernity and the evolution of (indigenous) capitalism, all of these in their overdetermined and contradictory imbrications, remain unaccounted for at a more theoretical level. This theoretical problem, by no means peculiar to Marxism, acquires additional urgency in a Marxian space since western Marxism has never really faced up to the category of third world; nor has it come face to face with the experience–language–logic–ethos of the South. Rather, it has often turned away from this encounter; such a turning away is perhaps reflective of an implicit Orientalism. Whether in the North or South, wittingly or unwittingly, irrespective of ideological dispositions, the efforts to rethink Marxism and third world in the Southern space have, with few exceptions, remained forestalled. For us therefore, the more pressing questions are related to how Marxist theory would encounter the specificity of third world. In turn, how would third world encounter Marxism? How do the understandings of Marxism and third world change because of this encounter? This book deals with these questions; it proposes in the process the inauguration of a counter concept ‘world of the third’.

This work thereafter fleshes out a description of world of the third, and of its
encounter with global capitalism, with India as the site of analysis and in the
context of the present phase of globalization. Indeed, globalization has been a recurring sub-theme in the encounter of the ‘rest’ with the West and the current phase represents another passage, with its own unique effects, of this ongoing encounter. By virtue of its unique disposition, Marxian questions tuned to world of the third enunciate a quite different trajectory of explaining and understanding this encounter.

However, one may still ask: why invent a new name world of the third? Does
a change in name solve the problem? Naming has to it a colonizing hue, especially in the South. Nobody has borne the consequences of the cultural imputations involved in naming more than the Southern people. Southern thinkers, to name a few, Franz Fanon, Che Guevara, Mahatma Gandhi, Rabindranath Tagore and Krishnachandra Bhattacharya (author of Swaraj in Ideas) have struggled against the stifling grip of markers coming to their homeland like metonymic meteors from the west. For them, the purpose of social struggles, including the struggle for freedom, was never to just win political independence, but to see to it that the emerging structure–subject is free from the scourge of concepts the West deploys to describe the South (one such concept being ‘third world’). That is also to free oneself from the Orientalist grip, that merged with that of a Capital-centered view to prescribe a fixed path of modernization, progress or development for ancient civilizations. It was to be, for them, a struggle over mindsets-attitudes,
over worldviews; decolonization meant decolonization of minds; swaraj meant ‘swaraj in ideas’. That is why language (whether oral, written, practical or aesthetic) was so important to all these thinkers and resultantly their struggles became a struggle over the structure of symbolic systems as also over subjectivity. These currents of intellectual and social opposition to discourses of colonialism and then modernization including development have subsequently taken various forms and have continued to redefine the intellectual and practical landscape of social resistance and at times social reconstruction in the South. In many ways, these intellectual and social movements talk not simply to their own people, but to the West as well by pointing out that what seemed obvious to the latter was only a particular construction of the ‘rest’ by the West. They argued that the lived
experience of the South could not be reduced to the conceptual frame (explanatory or interpretative) generated in and by the West. The problem is also of reducing (cultural, economic and political) difference to frames of discrimination; it is one of organizing worlds that are different in terms of step–ladder hierarchies, where one is not different from the other, but where one is either superior or inferior to the other (in this case it is all about reducing the difference that world of the third institutes into the global to the hierarchy of first and third worlds). The problem is therefore about being sensitive to a fundamental dissonance that has appeared as a result of the encounter of the West with the ‘rest’. In this context, the deployment of world of the third (as different and as outside) against the given of third world (as the lacking inside of the first world) is crucial.

Our endeavor takes us to a provisional conclusion: the foreclosure of world
of the third is produced through a foregrounding of third world. The hegemonic (here, global capitalism) is then a product of foreclosure (here, world of the third) and foregrounding (here, third world). Critiquing western Marxism and various other strands of ‘post’ thoughts for having missed this crucial mode and node of modernist thinking that motored the conceptualization of and intervention in the so-called third world societies, we offer an interpretation of how this conceptualization of and intervention in the so-called third world societies is a process constitutive of global capitalism.

Further, by defamiliarizing and denaturalizing the given of global capitalism
and third worldism (as also development–globalization), we propose a language of resistance premised on the return of the foreclosed world of the third. Consequently, resistance to the hegemonic cannot but be founded on the return of the foreclosed, on the return not of the third world but of world of the third. A world of the third Marxian approach thus not only provides a distinctly different language/worldview for analyzing the hegemonic, but in the same turn lays down the contours of a possible world of living beyond the hegemonic.

Finally, this work is not just about a dialogue between East and West, between South and North, between the global and the local, between world of the first and world of the third but also between Marx and Freud, between Althusser and Lacan. In the process, in addition, this work brings face to face two near-incommensurable traditions—the rationalist-humanist and the psychoanalytic—and see what productive dialogue or enabling moment can emerge from such an encounter. The dialogue with Amartya Sen (and John Rawls and Martha Nussbaum) is premised on such an encounter. In that sense, this book is also about a dialogue between Sen and Marx-Freud, between need and class, between positional objectivity and overdetermination, between capabilities–functioning–freedom and alienation."

Esta tese buscou compreender como a morte violenta se apresenta na relação do sujeito com o laço social, considerando-se as dimensões imaginária, simbólica e real por meio das quais Lacan aborda a experiência freudiana. A partir de questões sobre a morte violenta de jovens envolvidos com a criminalidade, propusemos uma investigação teórica acerca das contribuições da psicanálise para esse problema. Apresentamos a tese de que a morte violenta tem sempre um duplo aspecto: comporta efeitos destrutivos, mas também constitutivos para a
cultura e para a subjetividade. Ao mesmo tempo em que a civilização interdita a morte violenta, Freud assevera que essa proibição se fundamenta em um desejo de morte recalcado. Além disso, ele utiliza a noção de pulsão de morte para situar a impossibilidade de se eliminar
os impulsos destrutivos das relações entre os homens. Se a princípio, Lacan propõe uma lógica na qual o Simbólico funciona como a instância reguladora, que limita a agressividade presente na relação intersubjetiva, posteriormente, com o nó borromeano, será possível reorganizar as relações entre os registros. Dessa forma, utilizamos a topologia borromeana para circunscrever três diferentes modos de apresentação da morte violenta no laço social: a) um modo imaginário, que foca aspectos intersubjetivos, como a rivalidade e o reconhecimento; b) um modo simbólico, que contempla as determinações discursivas, como a
interdição e a própria violência da lei; e c) um modo real, que foca aquilo que escapa às significações imaginárias e ao ordenamento propiciado pela linguagem. Concluímos que a morte violenta, tomada em cada uma das consistências do RSI, coloca em relação elementos paradoxais – o direito e o avesso das respostas subjetivas e sociais –, como a agressividade e o reconhecimento, a pulsão de vida e a pulsão de morte, a pacificação e a violência, a catástrofe máxima de uma destruição absoluta e uma abertura criadora entrevista por uma diferença mínima. Para além da dimensão clínica, a elucidação pela psicanálise dos diferentes modos de apresentação da morte violenta possibilita uma subversão do discurso social sobre a criminalidade e sobre o criminoso. Ao apontarmos a violência sistêmica que ex-siste à violência visível no cotidiano dos jovens envolvidos com o tráfico, temos uma chance de
fazer vacilar a lógica que penaliza e mata os jovens da periferia, perpetuando o ciclo da violência.

This essay analyzes the origin of sexuality and its relationship with the institution. The issue is addressed from the perspective of psychoanalysis (Freud, Lacan), anthropology (Claude Lévi-Strauss) and philosophy (Foucault, Butler, Zupančič, Žižek). From the analysis of sexual difference as “real/impossible” a perspective comes to light: sex it is not a symbolic construct and not even an extra-symbolic reference, but what marks the irreducible (contradiction) limit of the symbolic order.

The book is the first monograph which examines the correspondences between the oeuvre of Jack Kerouac and the thought of Jacques Lacan, the two apparently incompatible worlds which prove to be complementary when taking a closer look. The study demonstrates a number of points. Firstly, with Jacques Lacan as a silent partner, it helps to better understand why psychoanalysis won Kerouac’s enmity in the mid-1950s. It also delves into Lacan’s reflections on spontaneous free-association to prove their convergence with Beats’ literary tactics. In its final part, by employing Lacanian theory, the book offers an extensive insight into Kerouac’s oeuvre to excavate the problematic status of the father figure, a crucial matter not yet given a rigorous critical attention.

במאמר זה אבחן את טבעו של השיח המקוון, קרי השיח המתבצע באינטרנט: דואר אלקטרוני, צ'טים, פורומים, בלוגים, רשתות חברתיות וכד'. כמו כל תופעה בעולם הנחקרת בכלים פילוסופיים, ניתן לחקור את השיח המקוון באמצעות תאוריות וכיווני הגות מגוונים. בכוונתי להצטמצם במאמר זה ולנתח את השיח המקוון באמצעות כלי החשיבה והניתוח הפוסט-סטרוקטורליסטיים לאור כתיבה אקדמית עכשווית זו ובעיקר לאור ההטרמה הרבה של דרידה ולאקאן לשיח האינטרנטי. ברצוני  לאפיין היבט מסוים ומהפכני של השיח המקוון באמצעות ההגות הפוסט-סטרוקטורליסטית ולהצביע על היותה של השפה המקוונת שפה נטולת הכרעה, כלומר, שפה בה אין לשיח הדבור עליונות על פני השיח הכתוב, ומכאן נובע ההיבט המהפכני שלה. כפי שציינתי קשה להציג את ההיבט המסוים הזה של השיח המקוון בלא להשתמש בכלים, במתודות החשיבה ובז'רגון הפוסט-סטרוקטורליסטי מול השיח הנפוץ בקרב חוקרי שפה רבים החוקרים את שפת האינטרנט, שיח הממשיך לאחוז במידה רבה בהיגיון של המטפיזיקה המערבית בדבר עליונותה של השפה הדבורה על הכתובה כמייצגת דובר בעל נוכחות וסמכות.

This paper explores the possibilities of examining four of Jim Jarmusch’s films (Stranger than Paradise, Down by Law, Dead Man and Ghost Dog) from the perspectives of various postmodern philosophies. It places Jarmusch’s opus within the larger frame of modern and postmodern cinema employing the theory of Jean-François Lyotard. Philosophies of Nietzsche, Baudrillard, Foucault and Heidegger are used to analyze several aspects of these films. However, the main focus is on a psychoanalytic approach relying on theories of Jacques Lacan and Slavoj Žižek. Thus, Stranger than Paradise is explained through the concepts of big Other and the repressed Other. Down by Law is seen as a quest for the Other which is “deprived of its Otherness”. Dead Man is a Heideggerian Exploration of the Being whose Beckettian character resonates with neurotic anxiety and childhood trauma. The ancient mythology in Ghost Dog concludes the discussion of the Other with mechanisms of condensation and projection, and ...

This dissertation explores personal experiences of change occurring in two psychotherapy modalities—Psychoanalysis (PSA)/Psychodynamic Psychotherapy (PDT) and Cognitive-Behavioral Therapy (CBT)—from a theoretically informed qualitative research perspective.  It seeks to reframe the longstanding debate between Specific Factors and Common Factors as the “active ingredients” involved in bringing about beneficial change in psychotherapy.

Leaders all around the world, especially those at the helm of organizations, are known to be enthusiastic art collectors. Nonetheless, little research has been done on the impact of the leaders' art collecting pursuits on the development of their leadership approaches, This study sought to investigate the extent to which art collecting enahled 10 Brazilian leaders-cum-art collectors to attain leadership singularity through a close study of their speech in one-on-one, semi-structured, and online interviews. It examined the extent to which the interviewees' "signifiers" words whose meanings depend on context revealed the impact of art collecting on their attainment of leadership "singularity" - the uniqueness of an individual's style characterized by an absolute in différence to social conventions. The interviewees' use of polarizing signifiers to describe the business world as harsh and calculated in stark contrant to the warmth they associated with art showed how they used art collecting as a buffer to shield them against unpleasant leadership realities. Moreover, their employment of signifiers and meanings, which recurred in both their business and art worlds, also illustrated how art collecting served as a transitional object for them to define their singular selves and their leadership approaches. Finally, the interviewees' connecting signifiers revealed how art collecting challenged them to build an inclusive work environment or society by promoting openness to diverse perspectives. What this research study has affirmed is that something as seemingly trivial as words can surface the power of art in sustaining ambiguities and ambivalences for the cultivation of individuel and leadership singularities with ripple effccts on people around us

Iran sends inconsistent messages to the world. Vehement factionalism and widespread disagreement in nearly everything from religion and politics to lifestyle and sexuality are evident inside the country. Drawing from the Freudian concept of the economics of libido as well as from Lacanian discourses, this article analyzes the historical experience of the decades following the 1979 Islamic Revolution in Iran. I focus on how the enforcement of moral puritanism and the symbolic decline of father figures have resulted in an imbalance of the economics of libido among Iranian subjects, as well as the absence of a master signifier capable of representing the discourse of the Master in a way that libidinal resources can be integrated into Iranian culture. Consequentially, a subversive discourse of the hysteric with an insatiable desire transformed into eternal, unanswerable questions has arisen, and this discourse predominates in the relationship between various factions in the country.
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Рассматриваются детско-родительские отношения в контексте гаджетизации, интернетизации с позиций теории информационного общества М. Кастельса и фрейдо-лакановского психоанализа. По результатам проведенной авторами фокус-группы с родителями детей, являющимися активными пользователями смартфонов, планшетов, компьютеров, прочих девайсов и медиаконтента, выявлены позитивная роль и негативные последствия подобной активности для детей и развития, функционирования детско-родительского взаимодействия в целом. Выделены типы детско-родительских отношений, опосредованных использованием гаджетов в воспитании и социализации детей.

One of the paradoxes of Robespierre’s Republic of Virtue is that the author from whom he so largely borrowed did not really consider himself virtuous. Virtue may mean purity of heart and motive in one’s daily actions, but as Jean-Jacques Rousseau very well knew, it also implied a constant rational struggle against intrinsic passions and appetites. It is for this reason that in several parts of the Dialogues, Rousseau portrays himself paradoxically as a virtuous man who lacks virtue: “But is there some virtue in that sweetness? None. There is only the inclination of a loving and tender nature […] This very reasonable choice isn’t made by either reason or will. It is the work of the pure instinct. It lacks the merit of virtue, doubtless, but neither does it have its instability. One who has surrendered only to the impulses of nature for sixty years is certainly never going to resist them” (RJJ 150). It is not difficult to see why Rousseau would characterize himself as such. If, as Saint-Preux warns Julie, “virtue is a state of war” (J 560), belief in this struggle would mean recognizing our inherent disposition to sin and refuting, as a result, one of Jean-Jacques’s principal tenets: man’s natural inclination for the good. As Rousseau notes in the first pages of the Dialogues, “virtue among us often requires fighting and conquering nature” (RJJ 10–11).

Le gouvernement socialiste qui dirige actuellement la France ne cesse de s'activer pour imposer des idéologies -développées et propagées par des groupuscules extrémistes -, au mépris de la volonté générale. Affranchis de la faculté humanisante de la honte, nos élus n'ont aucun mal à avancer une idée, pour nier ensuite l'avoir évoquée. Ainsi, Madame Najat Vallaud-Belkacem -ministre des Droits des femmes et porte-parole du gouvernement -affirme, en août 2011, l'importance à ses yeux de la théorie du genre, puis elle ose prétendre qu'une telle théorie n'existe pas. De même, le site du ministère de l'Education nationale affiche d'abord un lien vers un site militant, pourvoyeur de cette idéologie, pour ensuite l'effacer, aussitôt que la protestation devient trop audible.

2017 marks the centenary of an artwork judged to be the single most influential of the twentieth century: Marcel Duchamp’s famous “readymade” entitled Fountain. The final verdict on Fountain has been widely accepted, despite the fact that the circumstances surrounding “Mr. Richard Mutt” have never resembled an open-and-shut case. On the contrary, since Fountain’s appearance in 1917, when it was rejected as “a plain piece of plumbing” only to be subsequently celebrated as a work of conceptual art, numerous questions remain unanswered, several facts remain unexplained.
Now, one hundred years later, Robert Kilroy attempts to answer these questions by examining the evidence with fresh eyes. Central to the investigation is the primary witness – Duchamp himself – whose statements are forensically analyzed. The facts themselves are interrogated using the methodology of a detective: precisely speaking, an art historical approach with a critical edge sharpened by a new interpretation of psychoanalytic theory.
In weaving an alternative narrative, Kilroy shows us that, not only has Fountain been fundamentally misunderstood, this very misunderstanding is central to the work’s significance. The final verdict, he argues, was strategically stage-managed by Duchamp in order to expose the apparatus underpinning Fountain’s reception, what he terms “The Creative Act.” By suggesting that a specific aesthetic “crime” has gone unnoticed, Marcel Duchamp’s Fountain: One Hundred Years Later asks the reader to radically reassess his/her precise contribution to “the creation of art.” This urgent, if somewhat troubling question, could have far-reaching implications for the field of scholarship, the course of contemporary art and the discipline of Art history.

Çiğdem Vitrinel'in Fakat Müzeyyen Bu Derin Bir Tutku filmi, Jacques Lacan'ın psikanalitik kuramı üzerinden arzu kavramını ve dolayısıyla insanın döngüsel arayışlarını irdelemeye olanak tanımaktadır. Lacan'a göre; kişinin ben ve diğeri arasında herhangi bir farkındalığının olmadığı, kendisini annesinin adeta bir uzantısı olarak algıladığı imgesel bir düzen mevcuttur. Çocuk, 6-18 aylıkken kendini aynada görmesiyle ben ve geri kalan dünyayı ayırır. Lacan, bu duruma "ayna evresi" adını verir. Çocuk böylece dilin düzenine girer ve dil öncesinde yaşadığı bütünlük hissi kaybolur. Dilin düzeni ise simgesel olarak adlandırılır ve öğrenilen dil de babanın dili, düzenidir (Barry, 2009). Lacan'ın kavramsallaştırdığı "eksik" ise öncelikle doğmuş olmaktır. Çocuk anne bedeninden, bütünlük hissinden ayrılır ve bu durum dil öncesinde kopmuş olduğu bedene geri dönme ihtiyacı olarak ortaya çıkar. Ayna evresine kadar çocuk kendi bedenini dış dünyadan ayırma yetisine sahip değildir ancak özne dilin alanına girdiğinde bu eksikliği simgesel olarak adlandıramaz ve eksik, elde edilmesi mümkün olmayan bir arzuya dönüşür (Žižek, 2013). Film boyunca Arif [Erdal Beşikçioğlu] kafasında kurduğu ideal kadın imgesinin izini sürer. Aslında Arif, imgesel düzenden simgesel düzene geçerken kaybettiği bütünlük hissini aramaktadır. Kendisi topluma uyum sağlamış biri değildir; telefon kullanmaz, otelde yaşar. Bu özelliklerinin de etkisiyle duyduğu eksiklik hissini telafi etmek için oldukça mücadele eder. Yazdığı romanda, kendisinden izler taşıyan karakterin derin bir tutkuya sahip olduğu konusunda ısrarcıdır. Müzeyyen [Sezin Akbaşoğulları] onun için bir arzu nesnesidir. Müzeyyen sürekli Arif'in gözünden izlenir; hayal ile gerçek birçok sahnede iç içe geçer, zaman zaman Müzeyyen'in gerçekte var olmadığına ilişkin bir atmosfer yaratılır. Müzeyyen dışındaki birçok karakter onun hakkında konuşur, bu durumun da gerçeklik algısını kıran bir işlevi vardır. Arif, Müzeyyen ile birlikte olduğu süre boyunca bir müddet mutludur fakat evde bulduğu tıraş köpüğü, fotoğraf gibi nesneler sebebiyle, Müzeyyen ile ilişkisine mâni olacak üçüncü bir kişinin varlığı üzerine düşünmeye başlar. Bu vesileyle Müzeyyen hâlâ tam anlamıyla ulaşılamamış biridir. Böylece Arif'in sahip olduğu tutku hissi devam etmekte ve bütünlük arayışı sürmektedir. Arif arzu nesnesine sahip değildir, ki Lacan'a göre bu durum zaten imkânsızdır. Ancak arayışta olmak, asıl hazzı getirmektedir. Arif ile Müzeyyen'in ilişkisinde aşikâr olmayan fakat Arif'in ve dolayısıyla izleyicinin hissettiği birtakım engeller vardır. Bu engeller, Arif'in arzusunu, tutkusunun faal kalmasını sağlayan etmenlerdir. Müzeyyen ise toplumdaki birçok kadından farklıdır. Verili toplumsal cinsiyet rollerine bağlı değildir fakat bu rollerin bilincindedir. Arif ile tanıştıkları sahnede seksten bahseder ve sonrasında "Pardon ya babaannem de kaç defa uyardı çok ayıp değil mi?" diye bir ekleme yapar. Bu gibi ek cümleler, film boyunca sık sık tekrarlanır çünkü babaanne, babanın dilini / simgesel düzenini temsil eder. Müzeyyen dilin sözel alanına geçtiğinde; babanın yasasıyla tanışmış, Kaynak: Yağmur Çağla Karakaş tarafından sosyalbilimler.org'da yayımlanmak üzere kaleme alınmıştır. Yayım Tarihi: 30/07/2019. Yazar E-Posta: [email protected] Link: https://www.sosyalbilimler.org/fakat-muzeyyen-lacan

We are a binary consciousness. Perhaps the most striking outcome of psychoanalysis is the formalization of this fact in the notion of the distinction between the conscious and the unconscious. Whether we follow orthodox Freudian readings of the unconscious as the repressed remainder of all that is rejected from consciousness, or the Jungian line of thought which sees the unconscious as the primary ground from which the conscious sense of self we call the ego emerges, we are left with the simple fact of a bifurcation between what we consider us, and what is not us, but nevertheless lives within and through us. Descartes was not yet psychological. His famous formula for the supremacy of the ego, ​ cogito, ergo sum​ , is to be understood as the declaration of our sense of self-regard as being correct — there is nothing else, besides what we know of ourselves. Nietzsche was perhaps the first depth psychologist, and from his time to ours, we have entered into a decidely psychological era. We might distinguish between pre-psychological and psychological views of self and world: ​ pre-psychological​ asserting that it is what we know of ourselves which is ultimately true, and ​psychological asserting that our vastness, or depths, to use the popular metaphor, can only be known in glimpses. It is not simply that the unconscious remains repressed. The bar of repression is a swinging door. Psychic contents emerge from unconsciousness into consciousness, as if through this door, or, to use the metaphor Jacques Siboni, a student of Jacques Lacan's, provides: a conveyor belt. This conveyor belt from the "other half" of our consciousness can get stuck. It can move too quickly, or too slowly, or not at all. When it moves too quickly, we may suffer from an inflation of consciousness — by identifying with affect-laden psychic contents being delivered up into consciousness, we may lose our reasonableness — that same reasonableness which is the hallmark of the ego.

De reekstitel is zowel ironisch als ernstig bedoeld. De mens heeft zich altijd al teweergesteld tegen wat Lacan het ondraaglijk Reële noemt. Religie en kunst -ruimer gesteld, de cultuur -zijn daar de oudste vormgevingen van. Recent is daar ook de wetenschap aan toegevoegd, als laatste en meest succesvolle variante van de typisch menselijke symbolische orde. Kunst zoekt een antwoord in schoonheid, religie in geloof, wetenschap in weten. De relaties tussen deze drie zijn belangrijker dan men wel vermoedt. Topwetenschappers herhalen dat het ultieme kenmerk van wetenschap schoonheid is, en de geschiedenis van de wetenschap toont dat er aan de basis steeds een bepaald geloof schuilgaat. Vandaag worden deze relaties meer en meer verdoezeld door de vaak naïeve eis tot empirische evidentie. De naïviteit heeft alles te maken met het breukvlak tussen het ondraaglijk Reële enerzijds en het Symbolische als hanteringspoging daarvan anderzijds. Een volledige empirische evidentie zou een samenvallen betekenen van dat Reële met het Symbolische, en dat is uit hoofde van de structuur precies onmogelijk. Vandaar de ironie van de titel.

The starting point of this chapter was the Lacanian term of the real, which offers the possibility to discuss a specific, maybe invisible or unrepresentable side of reality. This led me to the issue of animated documentaries and their relation with reality and the real, which will be elaborated in the pages that follow around four major topics. First, I will briefly discuss the ontology of the animated image as compared to the photographic one, then I will reflect on the representation of inner realities and of states of mind, which seem to be the core subject of most animated documentaries; then I will relate the representation of the unrepresentable to the Lacanian concept of the real, and finally I will analyze the experimental form of expression of certain influential animated documentaries. This latter topic is closely related to Anca Damian’s marvelous experimental animated documentaries, which will represent the main focus and example for all the questions that rise in this chapter.
Refer to it as: Gyenge, Zsolt. "Animated Visions of Reality: The Real as Experimental Aesthetic in Anca Damian’s Animated Documentaries". In The Real of Reality: The Realist Turn in Contemporary Film Theory, (Leiden, The Netherlands: Brill, 2021) doi: https://doi.org/10.1163/9789004466760_007

Partendo dal dialogo internazionale che si è sviluppato sull'opera di Pier Paolo Pasolini, nonché dall'intenzione di valorizzare l'opera tenendola separata dai clamori e dai traumi associati alla biografia dell'autore ma senza allontanarla dalla stessa, questo libro investiga le modalità con cui nel decennio 1966-75 Pasolini ha riflettuto sulla paternità e i rapporti tra padre e figlio che stavano cambiando radicalmente, ridisegnando l'assetto della famiglia e la società italiana nel suo insieme.

As outlined in my adjoined essay, regarding Lacan's previous lecture in this Seminar, Lacan had introduced 'the real presence of the Other's desire' in the canvas of Psyche surprises Cupid. Lacan's following two lectures, however, question the image of so-called 'real presence'. Since 'the real presence' of the Other's desire results from a particular relation to the phallus, Lacan begins chapter XVII with a fundamental ambiguity between lowercase phi and Uppercase Phi, the imaginary phallus and symbolic phallus, objects which are inevitably linked and confused within the psychical economy. To illustrate this ambiguity, Lacan juxtaposes Zucchi's Psyche surprises Cupid with portraits by Zucchi's contemporary, Arcimboldo, as Arcimboldo's portraits consist entirely of objects. After proposing that only a certain line of questioning can tease out the presence of the phallus, Lacan exemplifies the difficult deception of the hysteric, and the illusion of real presence which beguiled Freud in relation to Dora.

‫פלג-בנימיני‬ ‫תמר‬ ‫לשון:‬ ‫עריכת‬ www.resling.co.il 64736 ‫אביב‬ ‫תל‬ ,3 ‫בן-אבי‬ ‫איתמר‬ ‫רסלינג,‬ 03-6956704 ‫טל:‬ ‫אביב‬ ‫תל‬ ‫בע"מ,‬ ‫חדקל‬ ‫בדפוס‬ ‫נדפס‬ ‫רסלינג‬ ‫להוצאת‬ ‫שמורות‬ ‫הזכויות‬ ‫כל‬ © 2009 ‫בישראל,‬ ‫נדפס‬ ‫העניינים‬ ‫תוכן‬ 7 / ‫תודות‬ 9 / ‫השמימית‬ ‫וירושלים‬ ‫החיים‬ ‫הקדמה‬ ‫הקפיצה‬ -‫הסמלי‬ ‫הסדר‬ ‫והולדת‬ ‫הקלינית‬ ‫ההתנסות‬ ‫א‬ ‫פרק‬ 27 / ‫ב-3591‬ ‫לאקאן‬ ‫של‬ ‫התיאורטית‬ ‫החזרה‬ ‫של‬ ‫מוקדם‬ ‫דגם‬ -(1938) ‫משפחתיים'‬ ‫'תסביכים‬ ‫ב‬ ‫פרק‬ 69 / ‫האב‬ ‫הפשטת‬ ‫ושל‬ ‫לפרויד‬ 117 / ‫לאקסטימיות‬ ‫דואליזם‬ ‫בין‬ -‫ללוגוס‬ ‫החזרה‬ ‫ג‬ ‫פרק‬ 155 / ‫המאיימת‬ ‫הקרבה‬ -(1) ‫יונג‬ ‫עם‬ ‫לאקאן‬ ‫ד‬ ‫פרק‬ ‫היהודית-‬ ‫והמסורת‬ ‫ביניהם‬ ‫ההבדלה‬ -(2) ‫יונג‬ ‫עם‬ ‫לאקאן‬ ‫ה‬ ‫פרק‬ 199 / ‫נוצרית‬ ‫לא-מודע‬ ‫מהו‬ -‫וטאבו'‬ ‫'טוטם‬ ‫בעקבות‬ ‫ולאקאן‬ ‫לוי-שטראוס‬ ‫ו‬ ‫פרק‬ 241 / ‫קולקטיבי?‬ ‫והעמדה‬ ‫הגדול‬ ‫האחר‬ ‫שם-האב,‬ -‫אהיה'‬ ‫אשר‬ ‫'אהיה‬ ‫ז‬ ‫פרק‬ 271 / ‫המקראית‬ -‫הנצרות‬ ‫של‬ ‫היהדות,‬ ‫של‬ ‫הפסיכואנליזה,‬ ‫של‬ ‫האתיקה‬ ‫ח‬ ‫פרק‬ 335 / 7 ‫בסמינר‬ ‫קריאה‬ 383 / ‫המאוחר‬ ‫לאקאן‬ ‫על‬ ‫דבר‬ ‫אחרית‬ -‫הבארוק‬ ‫עינוגי‬ 397 / ‫מקום‬ ‫מראי‬ 425 / ‫אישים‬ ‫מפתח‬

No existe pasión que contenga, dice Jorge Eslava, tantos arrebatos de celebración, nostalgia y desconsuelo como el fútbol. Eso lo sabemos muy bien los hinchas peruanos. Y dentro de esa pasión desenfrenada, el momento del clímax llega cada vez que juega nuestra selección nacional. Ya sea en partidos amistosos, pero aún en mayor medida cuando se trata de competencias oficiales -partidos de Copa América o Clasificatorias al mundial-la afición se vuelca en masa al estadio, dispuesta a alentar una vez más a nuestra blanquirroja.

Zafiropoulos' book Lacan et les sciences sociales was published in France in 2001 and it has only recently been translated into Italian (2019). The translators (Vincenzo Rapone and Michele Bianchi) implicitly express their intentions regarding this publication in the long preface to this text. They relate the theses of Zafiropoulos to the Italian debate in the psychoanalytic field. Zafiropoulos criticizes the "Durkhemian position" of early Lacan (1938), because it is contradicted by both sociological and psychoanalytical points of view. In fact, starting with his Seminar (1953), Lacan gives up Durkheim's sociological perspective of the decline of the family to give preference to the anthropological approach and studies of Levi-Strauss. In this way, the classical theme of the father of the family moves from the real conditions of the family to the symbolic function of the Name-of-the-Father. In the preface to the text Rapone uses Zafiropoulos' theses to criticize the approaches which focus the clinical assessment and treatment on the role of the family and of the father in concrete terms. In light of these reflections this contribution evaluates the contradictions regarding these topics in the Italian debate and suggests that the solution may be found in discarding any paradigm focused on the Oedipal approach.

This paper will explore the aesthetic strategies of Bryan Fuller’s Hannibal (NBC, 2013-15) in the context of film-philosophy and what appears as a sort of methodological Cartesian dualism – which is to say, approaches that posit film as mind and/or film as body – in order to suggest the possibilities for (re)introducing psychoanalytic theory into such psyche-soma-screen debates. Identifying a recurring stylistic motif throughout the series – which I will designate the “shudder-image” – I will ask whether established models such as Frampton’s (2006) concept of “filmind”, on the one hand, or Sobchack’s (1992) encounter with perceiving bodies, on the other, are sufficient for understanding the audio-visual techniques of Hannibal, and what scope there might be to bring notions such as “unconscious” and “symptom” into this conversation.  Where Adorno (1970) famously described the “shudder” provoked by the work of art, I will consider what is at stake when it is the image itself that convulses. This analysis will be framed in terms of the mind-body relation expressed in psychoanalysis, and developed with reference to Freud’s (1900) emphasis on the priority of form in the interpretation of dreams and Žižek’s (2019) dialectical understanding of the relationship between style and story. In short, in dialogue with phenomenology and affect theory, I ask: What contribution can Freudian-Lacanian psychoanalysis make to the study of aesthetics in general and Hannibal in particular?

El presente artículo se propone explorar los alcances de la apuesta atea freudiana y sus implicaciones para la ética de la clínica psicoanalítica. En el recorrido propuesto, se esbozan algunos planteamientos en torno al debate del ateísmo en la comunidad psicoanalítica. Se destaca principalmente la importancia de los desarrollos de Lacan en torno al concepto de Real para extender la necesaria radicalidad del ateísmo y su gran relevancia para el pensamiento psicoanalítico contemporáneo.

Most discussions of the social and interpersonal styles in individuals with strong psychopathic traits focus on their dangerousness or their affective and interpersonal deficiencies. This study has a different focus, and starts from the idea that such focus on the threat emanating from individuals with a psychopathic style might blind us from the logic inherent to their way of relating with the world. By means of a qualitative analysis (thematic analysis) of narratives from a Lacanian talking therapy, this study examines how 15 youngsters with strong psychopathic traits make sense of interpersonal events and relations. The main recurring theme across these narratives was that others in general are fundamentally distrustful antagonists that they have to protect themselves from. Especially the father figure, with whom identification seems to take place, is seen as a violent actor. Consequently, these youngsters develop multiple strategies of dealing with the threat they experience in relation to (significant) others. These relationship patterns also emerged within the therapeutic relationship, resulting in frequent testing of the therapist's trustworthiness. The results of this study, discussed in terms of Lacanian theory, might help therapists to develop treatment approaches that better fit with the interpersonal orientation of individuals with strong psychopathic traits.

This review essay analyses the proposed synthesis of Lacanian psychoanalysis and Marxism, which often presents itself as a critique of the kind of utopianism associated with ‘Freudo-Marxism’. In Yannis Stavrakakis’s The Lacanian Left (2007) this anti-utopianism slides towards a left reformism, in which the emphasis on constitutive lack prevents any thinking of transformation.  Ian Parker’s Revolution in Psychology (2007) presents a bracing but reductive polemic, in which psychology and psychoanalysis seem to function as mere reflections of capitalist ideology. What goes missing in both accounts is the possibility of a re-thinking of subjectivity, both individual and collective, posed between Lacanian psychoanalysis and Marxism.

This chapter, focusing on the text The Family Complexes (1938), demonstrates that already as early as the 1930s, Lacan's interests had turned to revising psychoanalytic theory. The text represents a prototypical example of the internal dilemma Lacan experienced throughout his work, a dilemma swinging between fidelity to Freud and his own longing for innovation, that is, between his desire to sustain the physical anti-metaphysical dimension in Freud's theory and his wish to transform Freud's principles into an abstract model of fatherhood. In his scheme, fatherhood was to be a symbolic principle extending beyond any concrete feature. My research indicates that Lacan's interpretation of Freud revolved around the concept of the Father, with Lacan placing the Father figure within a broad cultural context. Lacan related to the Father as Imago rather than as a biological-concrete father functioning within some family unit.
I argue here that during this period, Lacan made use of Jungian concepts as well as precepts taken from the Judeo-Christian tradition in order to construct his revision of psychoanalysis. By means of Jung's terms "imago" and "complex," Lacan was able, like Jung, to contest Freud's biologism. With the help of the Father principle as it appears in the Judeo-Christian tradition, Lacan elaborated what he perceived to be a paternalistic-Jewish attitude. This attitude, he believed, existed in contradiction to the absolute Mother principle.

The problem of the superhero is that this figure acts takes up the position of the sovereign exception and almost always thereby functions ideologically. Christopher Nolan's superhero films are his most ideological, revealing that as a filmmaker he is unable to escape this structural proclivity.

It is unlikely that Jacques Lacan and Alice Munro were ever aware of each other's work. Yet, because of Munro's intuitive grasp of the complexities of human subjectivity and her ability to articulate subtleties and ambiguities, her fiction shares many of the insights of Lacan's theoretical advancements of the same period. They are both concerned with bringing the obscure undercurrents of the psyche to light.

Jennifer Murray's Reading Alice Munro with Jacques Lacan brings the works of the writer and the psychoanalyst into dialogue, offering innovative interpretations of a selection of Munro's stories. Approached from a Lacanian perspective, a close reading of Munro's texts reveals the libidinal energy at the heart of the stories and offers particular insight into aspects such as shame and humiliation - feelings that Munro presents with disconcerting acuity. Taking into account stories both of childhood and of adult experiences, Murray analyses the child's bewilderment as she confronts the incomprehensibility of parental injunctions and symbolic functions, while stories about women later in life speak of subjectivity in the field of relationships, where desire, and love are central concerns.

Including extended reflections on fantasy, sublimation, persistence of purpose, transmission, love, and the roles of both paternal and maternal figures in Munro's work, Reading Alice Munro with Jacques Lacan also reshapes literary debate on feminine subjectivity and sexuality.

208 Pages, 6 x 9
ISBN 9780773547810
November 2016
Formats: Cloth