Antigone, in Her Unbearable Splendor: New Essays on Jacques by Charles Freeland

By Charles Freeland

A learn of Lacan’s engagement with the Western philosophical traditions of moral and political notion in his 7th seminar and later work.

With its privileging of the subconscious, Jacques Lacan’s psychoanalytic idea would appear to be at odds with the pursuits and techniques of philosophy. Lacan himself embraced the time period “anti-philosophy” in characterizing his paintings, and but his seminars undeniably evince wealthy engagement with the Western philosophical culture. those essays discover how Lacan’s paintings demanding situations and builds in this culture of moral and political suggestion, connecting his “ethics of psychoanalysis” to either the classical Greek culture of Socrates, Plato, and Aristotle, and to the Enlightenment culture of Kant, Hegel, and de Sade. Charles Freeland indicates how Lacan severely addressed the various key moral issues of these traditions: the pursuit of fact and the moral reliable, the beliefs of self-knowledge and the care of the soul, and the relation of ethical legislation to the tragic dimensions of loss of life and hope. instead of maintaining the characterization of Lacan’s paintings as “anti-philosophical,” those essays determine a resonance able to enriching philosophy by means of beginning it to wider and evermore difficult perspectives.

“Freeland’s examining of Lacan is enormously philosophical not just simply because he examines the psychoanalyst’s money owed to philosophical discourse, yet, extra forcefully, simply because his personal procedure isn't indebted to any of the at present dominant developments in psychoanalytic thought. This e-book is as singular because it is insightful.” — Steven Miller, college at Buffalo, kingdom collage of latest York

Charles Freeland is Lecturer and direction Coordinator, educating philosophy and structure on the foreign application of layout and structure at Chulalongkorn collage in Bangkok, Thailand.

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Extra info for Antigone, in Her Unbearable Splendor: New Essays on Jacques Lacan's The Ethics of Psychoanalysis (SUNY series, Intersections: Philosophy and Critical Theory)

Example text

Whereas the philosopher may puzzle over whether or not such knowledge (in the sense of connaissance) can be taught to others, the psychoanalytic Lacanian might wonder if it is even desirable that knowledge of the truth of desire (in the sense of savoir) be something that can even be framed pedagogically and transmitted as a doctrine or is it closer to jouissance? For, is it ever univocal? Does it speak in one voice? Or is it strikingly individual and polyvocal? What would be the role of a master and of mastery in connection with such knowledge (savoir)?

Is Lacan’s psychoanalytic ethic not first and essentially the critical attempt to move beyond this ethical mirror stage, to move beyond the search for the anticipated wholeness of a “meaning of life”? Before Hegel’s Phenomenology made it philosophy’s most challenging and dramatic task to confront the rending negativity of death and to take it up—to take up the power of this negativity—into the very architecture of Truth and to make death the productive labor and the keystone producing that architecture—before all of this, philosophy could never transform the diremptive stench of death into the glow of an imaginary meaning and wholeness of life.

Knowledge in this sense “inhabits” lalangue. ) Lalangue is there at the moment there is One, at that point of the inscription of the master signifier, where, after so many trials and errors, the subject rises and finally learns to extend its paw, to touch the button, and so get its reward, which is the nourishment necessary for its being. Lalangue is there at that point where the rat becomes a 22 Antigone, in Her Unbearable Splendor being grasping and being grasped by the sign. The experiment shows in small letters the big letters—the letters of the big Other—of that point of emergence of the subject, that point where, just as at that moment the rat extends its paw, so the subject transforms himself into a sign, becomes a sign in an economy of signs that regulates the relations of all knowledge, as of all marriage and exchange.

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