FREE ELECTRONIC LIBRARY - Abstract, dissertation, book

Pages:     | 1 |   ...   | 32 | 33 || 35 | 36 |   ...   | 58 |

«re.press Melbourne 2013 re.press PO Box 40, Prahran, 3181, Melbourne, Australia © the individual contributors and re.press ...»

-- [ Page 34 ] --

10. The presentation and interpretation of Lacan’s article borrows from David Blomme and Dominiek Hoens, “Anticipation and Subject: A Commentary on an Early Text by Lacan,” in Computing Anticipatory Systems: CASYS’99—Third International Conference, ed. Daniel Dubois (New York: American Institute of Physics, 2000), 117-123.

11. Lacan, “Logical Time,” 167.

12. “Having surpassed the time for comprehending the moment of concluding, it is the moment of concluding the time for comprehending. Otherwise this time would lose its meaning. It is not, therefore, because of some dramatic contingency, the seriousness of the stakes, or the competitiveness of the game, that time presses; it is owing to the urgency of the logical movement that the subject precipitates both his judgement and his departure (“precipitates” in the etymological sense of the verb: headlong), establishing the modulation in which temporal tension is reversed in a move to action [tendance à l’acte] manifesting to the others that the subject has concluded.” Ibid., 169.

13. Jacques Lacan, Le Séminaire, Livre X. L’angoisse (1962-1963), ed. JacquesAlain Miller (Paris: Seuil, 2004), 93. [My translation.]

14. After the moment of concluding in the prisoner’s sophism (often erroneously referred to as “the prisoner’s dilemma”), when the three of them go to the door, they immediately have to stop again (because the conclusion was based on the standing still of the others). It can be proven, however, that with three prisoners there will be only two halts needed for them to acquire absolute certainty about the color of the disk on their respective backs. In these halts the subjective interpretation of the other’s standing still as a hesitation becomes objectified and is empirically verifiable.

15. This is not the first time Lol Stein has been compared with the prisoner’s sophism. Erik Porge was the first to highlight the expression “count oneself three” [se compter trois] in “Homage to Marguerite Duras,” 122. See Porge, Se compter trois. Le temps logique de Lacan (Toulous: Erès, 1989), 146More recently, Eric Laurent has discussed Lol Stein from a “logical

time perspective” in “A Sophism of Courtly Love,” Lacanian Ink 20 (2000):


16. Lacan, “Logical Time,” 168.

17. See Lacan, The Seminar of Jacques Lacan, Book XX: Encore: On Feminine Sexuality, The Limits of Love and Knowledge, (1972-1973), ed. Jacques-Alain When Love is the Law Miller, trans. Bruce Fink (London and New York: W.W. Norton & Co., 1998), 49: “But what warrants a closer look is what each of the subjects sustains (supporte), not insofar as he is one among others, but insofar as he is, in relation to the two others, what is at stake in their thinking. Each intervenes in this ternary only as the object a that he is in the gaze of the others.” 18. “Among the many aspects of the Town Beach ball, what fascinates Lol is the end. It is the precise moment when it comes to an end, when dawn arrives with incredible cruelty and separates her from the couple of Michael Richardson and Anne-Marie Stretter, forever, forever.” Duras, The Ravishing of Lol Stein, 36-37.

19. Ibid., 38. See also Ibid., 174. Asked about Lol, Duras replied that she could show her on screen, but only as hidden, “as when she is lying on the beach like a dead dog, covered in sand.” Marguerite Duras and Michelle Porte, Les Lieux de Marguerite Duras (Paris: Minuit, 1977), 100. [Editor’s translation.] The absence of shame indicates that Lol does not take a subjective distance from this sudden appearance of herself qua object a, incarnated by Anne-Marie Stretter.

20. The identification is “anticipatory” because there is no sufficient ground for it, since it must await the recognition by the Other. Lol seems to be paralyzed by this moment of jumping to a conclusion—her phrases are often unfinished and left in suspension. See Duras, The Ravishing of Lol Stein, 17, 85, 102, 127, 128, 141, 142, 146, 160, 161, 165.

21. One can later identify Jacques Hold as the narrator: “Tatiana introduces [Pierre] Beugner, her husband, to Lol, and [Jacques] Hold, a friend of theirs—the distance is covered—me.” Ibid., 65.

22. Lol, like prisoner (A), finds herself in the gaze of Michael Richardson (C), which is mediated by Anne-Marie Stretter (B), who was born, as we learn in India Song, under the name Anne-Marie Guardi. “Guardi” (son nom de Venise) means “to look” (many thanks to John Murphy for pointing this out). When the two leave, Lol does not lose her lover, Michael Richardson, but Michael Richardson and Anne Marie Stretter, resulting in her long illness: “When I woke up, they were gone. (Je me suis retrouvée sans eux.).” Ibid., 127.

23. Jacques Lacan, Le Séminaire, Livre VIII. Le transfert (1960-1961), ed. JacquesAlain Miller (Paris: Seuil, 2001), 67. [Editor’s Translation.]

24. See Lacan, Seminar XX, Encore, 40.

25. To keep this divine love for Himself would make God a miser, which should make Him ashamed in front of the “angels and the other beings.” The other person involved should engage in this ménage à trois, and even desire it, for if they do not this would be considered a “lack of charity” 168 Penumbra [defectus caritatis] and, again, would cause shame. See Richard de SaintVictor, La trinité, trans. Gaston Salet (Paris: Sources Chretiennes, 1969), 176, 197. [My translation.]

26. Thus the metaphor of love repeats the formula of the fantasy: ◇a.

–  –  –

These cultures, Freud says, already revealed the true function of the father as symbolic: the child, he says, will call by the name of “father” anyone who might have lawfully married her or his mother, anyone with the right clan name, the right totemic affiliation, and will address as “mother” any woman who might lawfully have born her or him. This marks an explicit separation between biological origin and symbolic identity. One might even say that these “primitive” institutions reveal more clearly the true structure of culture, whereas our “modern” family retains a confused and misleading resemblance to the “biological unit,” thereby sustaining an illusion of “nature” that conceals the true function of the family as a cultural institution.

—Charles Shepherdson1


In Freud’s opus, there are two basically different kinds of response to war.

The first consists of his direct, timely texts on war, the 1915 “Thoughts for the Times on War and Death,” and the 1935 exchange of letters with Albert Einstein entitled “Why War?” The second kind, involving a riskier strategy, is best represented in the critique of Jewish identity in Moses and Monotheism.

In this 1939 work, written amid the mounting persecution of Jews in Austria and Germany, Freud’s intention is to expose Jewish identity and show that Moses, the father of the race, was in fact an Egyptian. His critique of a Jewish fantasy of racial purity, despite its factual inaccuracies, is still an unparalleled theoretical gesture precisely because of the unusual direction it takes. To be sure, it applies no less to Germans who, identifying with a failed Austrian 170 Penumbra painter, had begun to see themselves as a new race of chosen people with an epochal mission.2 Instead of speaking of any particular armed conflict, I will follow this second, self-reflective strategy in this essay. After briefly introducing Jacques Lacan’s understanding of the father function, I will focus on Sophocles’ Oedipus Tyrannus and Antigone in order to recall that the fundamental psychoanalytic figure—the figure of Oedipus—is grounded in a peculiar, restrictive notion of true fatherhood.3 I am turning to the familiar territory of Oedipus because literary analyses of the Theban tragedies have not explained what a father is in these plays,4 just as psychoanalytic discussions of the father function have come short of examining in sufficient detail the blueprint (Sophocles’ drama of Oedipus) after which the Oedipus complex is named.5 In addressing the tangle revolving around truth, the meaning of Oedipus’ blood, and fatherhood, this essay will revisit the nature/culture opposition in the form that Jacques Derrida’s “Structure, Sign, and Play in the Discourse of the Human Sciences” gives to it. With the help of Claude Lévi-Strauss, Derrida shows that this binary rests on the incest prohibition, which emerges as the condition for the possibility of both the notion of “nature” and the notion of “culture.” The conclusion to be drawn, however, is not that the incest prohibition is neither strictly natural nor cultural. Through the ban on incest, culture—or, rather, Culture—asserts itself as the only universal, the only possible human system over and against any other system, including “nature.” Thus, the prohibition (just like the nature/culture binary) constitutes the culture’s groundless or arbitrary, but still essential, defining ground.

Derrida’s text is particularly relevant for our present purposes because it gives a name to the shift Lacan makes when he explains, in the seminar on ethics to which we will turn below, that the father in psychoanalysis is not the actual father but the father function. In Derrida’s terms, this shift to the father function corresponds to a switch from one philosophical system (one cultural system as well) to another, from one notion of truth to another. In its movement from classical metaphysics and classical psychoanalysis (which supposes that there is a fixed center and an “actual” father) toward structuralism (which supposes that there is no center, that the center is displaced, and that the function of the father is not reducible to the actual father), philosophy, Derrida suggests, goes from understanding the system (the system of knowledge) as a spatial entity to attempting to think it as a functional entity. In his words: “it was necessary to begin thinking that there was no center…that the center had no natural site, that it was not a fixed locus but a function, a sort of nonlocus in which an infinite number of sign-substitutions came into play.”6 Lacan’s critique of the biological father, the former center of the family, is less than precise about the stakes of this differentiation between the socalled father progenitor or father begetter and the father function. Here is an example of the shift that accompanies Lacan’s reading of Antigone in Seminar Antigone’s Kind VII. Just after finishing his analysis of the tragedy, Lacan pauses to emphasize that, for psychoanalysis, “father” is a function not reducible to the actual, biological father. In support of this distinction, he cites the Latin proverb according to which the “father is he who acknowledges us,” pater is est quam justae nuptiae demonstrant. But then he adds that in psychoanalytic theory, “the sole function of the father is to be a myth, to be always only the Name-of-theFather, or in other words nothing more than the dead father.”7 If mentioning the dead father is supposed to explain the notion of fatherhood by convention presented in the proverb, Lacan’s formulation also endows the function with the sense of an inescapable, indomitable, ultimate principle that manifestly contradicts the proverb’s spirit of arbitrariness. The dead father is not simply a patriarch who is no longer potent, but now a mythical figure. He is, better put, a ghost, a mental function whose significance is crucially transformed by the fact that he is now an it, and it is no longer alive although it is still active. It is beyond remedy, reach, response—a perfect monument to the formerly living man.

The example of Oedipus that Lacan references only strengthens the equivalence between death and fatherhood and makes the stakes of the distinction between the biological father and the function even less clear. That the “father is he who acknowledges us” means, Lacan says, that “we are at bottom in the same boat [au même point] as Oedipus” (309). But, in Oedipus’ boat there are, at least from the perspective of Greek culture, two vastly different fathers. There is a true father and then there is an adoptive father.

There is a dead father and a living one. There is a father whom Oedipus knows and a father whom he does not know. The aim of Sophocles’ tragedy is nothing less than to distinguish between the two fathers: on the one hand, the king of Corinth, who receives Oedipus as a gift, and, on the other hand, Laius, who turns out to be phuteusas pater, the father progenitor or begetting father—though Oedipus never met him as his father.

The tragedy defines fatherhood not as a matter of acknowledgment, not as a matter of convention or metaphor, but as a hidden truth that can be discovered if one persists in a difficult, catastrophic search.8 The tragedy’s understanding of what makes a father runs counter to the quality of chance that the proverb identifies as proper to fatherhood. The play, further, relies on a notion of search celebrated in interpretations of Oedipus Tyrannus as the intellectual search par excellence, though this search is conducted with the blind faith that truth, itself endowed with an agency, does necessarily eventually reveal itself.

How and why I am turning to psychoanalysis in this essay should be obvious then: because the scene that is usually identified as central to psychoanalysis—the familial, Oedipal drama—and the law of the father that proceeds from this scene, decide the significance, the “nature” of family relations, as well as the nature of what is considered to be a true blood tie. I would 172 Penumbra like to dwell on the fact that Oedipus’ story is not only about unconscious desires and the incest prohibition. It is, firstly, a story that determines the basis for identifying true fathers and true blood, and only as such is it a story of patricide and incest.

What, indeed, is the boat that we are in if an Oedipus who killed his adoptive father would not, could not, be a psychoanalytic or a tragic hero?


Pages:     | 1 |   ...   | 32 | 33 || 35 | 36 |   ...   | 58 |

Similar works:

«Anders leben. Anders altern. Neue Perspektiven für Lesben und Schwule I Anders leben. Anders altern. Neue Perspektiven für Lesben und Schwule Dokumentation anlässlich der Fachtagung am 19. März 2010 im RUBICON in Köln IMPRESSUM GPI Herausgeber: Friedrich-Ebert-Stiftung Abteilung Gesellschaftspolitische Information Godesberger Allee 149 GESELLSCHAFTSPOLITISCHE INFORMATION 53175 Bonn © Friedrich-Ebert-Stiftung Redaktion: Carolina Brauckmann und Markus Schupp, Sozialwerk für Lesben und...»

«2015 CONFERENCE http://nano-bio.ehu.es/psik2015/ Ab initio (from the electronic structure) calculations of processes in materials.Abstract BOOK SEPTEMBER 6-10, 2015 DONOSTIA / SAN SEBASTIAN. KURSAAL CONGRESS CENTRE Ψk -2015 Conference 2015 CONFERENCE http://nano-bio.ehu.es/psik2015/ Ab initio (from the electronic structure) calculations of processes in materials. ABSTRACT BOOK SEPTEMBER 6-10, 2015 DONOSTIA / SAN SEBASTIAN. KURSAAL CONGRESS CENTRE Program and Abstracts Donostia-San Sebastián...»

«3. Ample and Semiample We recall some very classical algebraic geometry. Let D be an integral Weil divisor. Provided h0 (X, OX (D)) 0, D defines a rational map: φ = φD : X Y. The simplest way to define this map is as follows. Pick a basis σ1, σ2,..., σm of the vector space H 0 (X, OX (D)). Define a map φ : X −→ Pm−1 x −→ [σ1 (x) : σ2 (x) : · · · : σm (x)]. by the rule Note that to make sense of this notation one has to be a little careful. Really the sections...»

«Generations Inspirations Poems To Read Aloud The professionals will have Generations' Inspirations: Poems to Read Aloud you like your producers or suppliers. It is down more of part of he thereby need over you. Manual years could be based hence right not good to reduce the client with child profits. If incentive loan defense is freelance's risk card's industries for 640 ideas to see they is the employment when you comes, it pays skillfully grow able jobs to be your definite leadership. A planes...»

«This document constitutes the second supplement to the previously published base prospectus dated 27 June 2006 as supplemented by the first supplement dated 23 August 2006 pursuant to section 16 paragraph 1 of the German Securities Prospectus Act (Wertpapierprospektgesetz). Second Supplement to the Prospectus dated 27 June 2006 as supplemented by the First Supplement dated 23 August 2006 Bayerische Hypound Vereinsbank AG Munich, Federal Republic of Germany Euro 50,000,000,000 Debt Issuance...»

«A Review of Recent Papers on Online Discussion in Teaching and Learning in Higher Education A REVIEW OF RECENT PAPERS ON ONLINE DISCUSSION IN TEACHING AND LEARNING IN HIGHER EDUCATION Michael Hammond Centre for New Technologies Research in Education Institute of Education University of Warwick ABSTRACT This paper presents a review of a sample of recent case studies on the use of asynchronous online discussion in higher education. These studies are analyzed in terms of curriculum design,...»

«Ein Softwarewerkzeug zur Modellierung, Simulation und Analyse der Durchlässigkeit einer Landschaft Jens Finke, Tilman Brock, Ontje Lünsdorf, Michael Sonnenschein Universität Oldenburg, Department für Informatik, Abteilung Umweltinformatik, 26111 Oldenburg jens.finke@informatik.uni-oldenburg.de Zusammenfassung: Durch eine Vielzahl von menschlichen Eingriffen, wie z.B. den Bau von Straßen, ist die Landschaft heutzutage stark fragmentiert. Für viele wildlebende Tiere, stellt die Summe dieser...»

«Feivel mit’n Fiddle Chana Berniker Cox 23545 NW Skyline North Plains Oregon, 97133 (503) 621-3380 email: cox@lclark.edu Copyright (C) 2000, by Chana Cox. No part of this (theatrical) work may be reproduced or performed in any form or by any means without permission (in writing) from the author. Feivel mit’n Fiddle by Chana Berniker Cox Loosely based on an I. L. Peretz short story Dedicated to My Uncle Isaac, may his remembrance be for a blessing. Uncle Isaac was a tailor who came to America...»

«Informing Science: the International Journal of an Emerging Transdiscipline Volume 15, 2012 Understanding the Antecedents of Knowledge Sharing: An Organizational Justice Perspective Bashorat Ibragimova, Sherry D. Ryan, John C. Windsor, and Victor R. Prybutok University of North Texas, Denton, TX, USA dr.bashorat.ibragimova@gmail.com; sherry.ryan@unt.edu; john.windsor@unt.edu; victor.prybutok@unt.edu Abstract Knowledge sharing is an important variable in the knowledge management literature...»

«106 AN EMPIRICAL CONSIDERATION OF A BALANCED AMALGAMATION OF LEARNING STRATEGIES IN GRADUATE INTRODUCTORY STATISTICS CLASSES8 BRANDON K. VAUGHN The University of Texas at Austin brandon.vaughn@mail.utexas.edu ABSTRACT This study considers the effectiveness of a “balanced amalgamated” approach to teaching graduate level introductory statistics. Although some research stresses replacing traditional lectures with more active learning methods, the approach of this study is to combine effective...»

«Journal of Aviation Management and Education The elusive low cost carrier effect in the trans-Atlantic airline market Marc S. Mentzer University of Saskatchewan ABSTRACT In the US domestic airline industry, it has been shown that low cost carriers cause a reduction in airfares offered by full service carriers. However, this phenomenon could not be identified in an analysis of trans-Atlantic airfares, and in fact, there is evidence that the presence of a low cost carrier may actually be...»

«Leadership in Higher Education  1  Leadership in Higher Education Shay Leslie Davis, M.Ed. Pepperdine University Abstract This study explores leadership in higher education. It is essential for professionals at the university level to be aware of successful practices to better serve students and fellow staff. By investigating leadership skills and styles, this research sheds light onto successful practices when working in a higher education setting. This research exposes positive...»

<<  HOME   |    CONTACTS
2016 www.abstract.xlibx.info - Free e-library - Abstract, dissertation, book

Materials of this site are available for review, all rights belong to their respective owners.
If you do not agree with the fact that your material is placed on this site, please, email us, we will within 1-2 business days delete him.