By Charles Freeland
A examine of Lacan’s engagement with the Western philosophical traditions of moral and political concept in his 7th seminar and later work.
With its privileging of the subconscious, Jacques Lacan’s psychoanalytic concept would appear to be at odds with the objectives and strategies 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 idea, 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 seriously addressed many of the key moral issues of these traditions: the pursuit of fact and the moral sturdy, 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 wish. instead of maintaining the characterization of Lacan’s paintings as “anti-philosophical,” those essays establish a resonance able to enriching philosophy through establishing it to wider and evermore difficult perspectives.
“Freeland’s interpreting of Lacan is rather 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 booklet is as singular because it is insightful.” — Steven Miller, college at Buffalo, country college of latest York
Charles Freeland is Lecturer and path Coordinator, educating philosophy and structure on the foreign software 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)
It also means that the subject desires as another. The desire of others mediates our desire: I want something because someone else wants it. In addition to this it implies that desire is a desire for the other, as in Plato’s conception of Eros, added with the ‘incestuous’ dimension that desire is thought of having in psychoanalysis. , 167). So we see that the early Lacan follows the Hegelian tradition in the analysis of desire. At the apogee of his structuralist period, as in his first seminars at the beginning of the 1950’s, he seems to believe in a full determination by the symbolic Other.
11, 20 21 Man can only retrace this original loss, without finding it again. This retracing is the path of fantasy! , 1952, 120). Cited in Durant, 1992, p. 189. 22 205). When it reaches ‘the real thing’ the tension in the ‘psychic apparatus’ is reduced to zero. Antigone illustrates this realization of desire as an ‘eclipse’ of the subject. As she demonstrates in Sophocles' tragedy of the same name, in ‘not giving up on her desire’: she dies. The final point of desire is the point where desire extinguishes itself, where it annihilates itself and its object.
All these qualities can yet not explain Alcibiades’ love for Socrates, so in the end he must recognize that there is a hidden treasure in Socrates (the ‘agalma’), which makes him so desirable. According to Lacan Alcibiades hallucinates in his speech an object of desire (Schokker & Schokker, 1998, 182). This object that Alcibiades hallucinates is transferred (‘transmitted’) to Socrates who carries it, Lacan says, ‘in his belly’. This object is what is in Socrates more than himself, what is more then the ideal image that Alcibiades constructs of him.