A Grammar of Secsual and Visceral Reason
2005; Taylor & Francis; Volume: 11; Issue: 3 Linguagem: Inglês
10.1080/13534640500133971
ISSN1460-700X
Autores Tópico(s)Psychoanalysis and Social Critique
ResumoClick to increase image sizeClick to decrease image size Notes Friedrich Nietzsche, Die Fröhliche Wissenschaft (Germany: Insel, 1982), p.125; III, p.108. Jacques Lacan, Livre XI: Les quatre concepts fondamentaux de la psychanalyse, ed. by Jacques‐Alain Miller (Paris, 1973), p.70; The Four Fundamental Concepts of Psychoanalysis (New York: W. W. Norton, 1981), p.59. See Foucault, The History of Sexuality, I, trans. Robert Hurley (New York: Vintage Books, 1990), and ‘The Subject and Power’, in Art After Modernism: Rethinking Representation, ed. by Brian Wallis, Marcia Tucker, et al. (New York: D. R. Godine, 1994). Drawing on some of Foucault's later texts, one can deduce a more complicated conception of both sexuality and infinity (a concept to which we shall turn below), but, in Foucault's aftermath, historical constructivism flourished on the ground of the conception presented here. ‘Foucault’ stands in this paper more for the latter than for himself. See Michel Foucault, The Order of Things: An Archaeology of the Human Sciences, trans. anon. (New York: Vintage, 1994), particularly Chapter 8, ‘Labour, life, language’, pp.250–302. Foucault, The Order of Things, p.315. Foucault, The Order of Things, pp.315–317. Jacques Lacan, Livre XVII. L'envers de la psychanalyse, 1969–1970, ed. by Jacques‐Alain Miller (Paris: Seuil, 1991), p.139; translation mine. Lacan, Four Fundamental Concepts, p.59. Joan Copjec, Read My Desire: Lacan against the Historicists (Cambridge: MIT Press, 1994), p.209 and p.212. Copjec, Read My Desire, p.210. Walter Benjamin, The Origin of the German Tragic Drama, trans. John Osborne (London: Verso, 1977), p.232–233. Peter Michelsen, ‘“Wahn”: Gryphius's Deutung der Affekte in “Cardenio und Celinde”’, in Wissen aus Erfahrungen: Werkbegriff und Interpretation heute, ed. by Alexander von Bormann (Tübingen: Max Niemeyer, 1976), pp.64–90, p.67. Andreas Gryphius, Cardenio und Celinde, in Trauerspiele, ed. by Hermann Palm (Tübingen: Literarischer Verein in Stuttgart, 1882), III, pp.82–84. The negative value of obstinacy in Baroque literature is accentuated by its association with insanity. See also Ferdinand van Ingen, ‘Wahn und Vernunft, Verwirrung und Gottesordnung in Cardenio und Celinde des Andreas Gryphius’, in Theatrum Europaeum, ed. by Richard Brinkmann, et al. (Munich: Wilhelm Fink, 1982, pp.253–289), pp.264–67. Blake Lee Spahr, Andreas Gryphius: A Modern Perspective (Columbia, SC: Camden, 1993), p.92. Georg Wilhelm Friedrich Hegel, Phänomenologie des Geistes, ed. by Hans‐Friedrich Wessels and Heinrich Clairmont (Hamburg: Felix Meiner, 1988), p.121; Franz Kafka, ‘Before the Law’ in The Basic Kafka, ed. by Erich Heller (New York: Pocket Books, 1979), p.181. Ferdinand van Ingen, ‘Wahn und Vernunft’, p.283. M. R. Sperberg‐McQueen, ‘Deceitful Symmetry in Gryphius's Cardenio und Celinde: Or What Rosina Learned at the Theater and Why She Went’, in The Graph of Sex and the German Text: Gendered Culture in Early Modern Germany 1500–1700, ed. by Lynne Tatlock (Amsterdam: Rodopi, 1994), pp.269–294, pp.276–277. Andreas Gryphius, Cardenio und Celinde, II, p.172. The association of desire with these negative values is relevant to its consistent rejection from the realm of ethics, as well as of cognition in general, up until Freud's conceptualization of desire as a cognitive function and Lacan's inscription of desire within the field of ethics. Andreas Gryphius, Cardenio und Celinde, II, p.285. For an explanation of the requirement to use a corpse in an act of sorcery, in terms of Gryphius's contemporary medical theories, see Thomas Rahn, ‘Gryphius's Cardenio und Celinde: Zwei dramatische Krankengeschichten’, in Die Affekte und ihre Repräsentation in der deutschen Literatur der Frühen Neuzeit, ed. by Jean‐Daniel Krebs (Bern: Peter Lang, 1996), pp.93–106. Andreas Gryphius, Cardenio und Celinde, II, pp.285–292. Thomas W. Best, ‘Gryphius's Cardenio und Celinde in its European Context: A New Perspective’, in Literary Culture in the Holy Roman Empire, 1555–1720, ed. by James A. Parente, Jr., et al. (Chapel Hill, NC: University of North Carolina Press, 1991), p.62. Baruch Spinoza, The Collected Works of Spinoza, I, trans. and ed. by Edwin Curley (Princeton, NJ: Princeton UP, 1985), p.544; p.442; p.428; Ethics, Part IV, Preface; Part I, Prop.36, Appendix, and Prop.18; Gilles Deleuze, Spinoza: Practical Philosophy, trans. Robert Hurley (San Francisco: City Lights Books, 1988), p.53. Georg Wilhelm Friedrich Hegel, Lectures on the History of Philosophy, Part III, Sec. 2, Chap.1, sec. A. 2., in 3rd Vol., trans. E. S. Haldane (Prometheus Books, 1974), p.257; see also Phenomenology of Spirit, trans. A. V. Miller (Oxford: Oxford University Press, 1977). Immanuel Kant, Prolegomena to Any Future Metaphysics That Will Be Able to Come Forward as Science, trans. James Ellington (Indianapolis: Hacket, 1977), p.70. Immanuel Kant, Critique of Pure Reason, trans. Paul Guyer and Allen W. Wood (Cambridge: Cambridge University Press, 1998), B472/A444 – B473/A445. Kant, Prolegomena, pp.84–85; sec.53. Immanuel Kant, Foundations of the Metaphysics of the Morals and What Is Enlightenment? trans. Lewis White Beck (Indianapolis: Bobbs‐Merrill, Library of Liberal Arts, 1959), p.87. As cited in Michel Foucault, ‘What Is Critique?’ trans. Lysa Hochroth, in The Politics of Truth, ed. by Sylvère Lotringer and Lysa Hochroth (New York: Semiotext, 1997), pp.23–82, p.34. Jacques Lacan, Book III. The Psychoses, 1955–56, trans. Russell Grigg, ed. by Jacques‐Alain Miller, (New York: W. W. Norton, 1993), p.133. Kant, Critique of Pure Reason, B454/A426 – B455/A427. Kant, Prolegomena, p.82; sec.52c. Kant, Critique of Pure Reason, pp.470–471; B454/A426 – B455/A427. Kant, Critique of Pure Reason, pp.526 and 528; A 520/B 548 and A 523/B 551. Kant, Critique of Pure Reason, pp.520–521; A 509–510/B537–538. Joan Copjec, Read My Desire, p.205 and p.220. Jacques Lacan, The Ego in Freud's Theory and in the Technique of Psychoanalysis, ed. Jacques‐Alain Miller, trans. Sylvana Tomaselli (New York: W.W. Norton, 1991), p.164. Karl Marx, Capital: A Critique of Political Economy, Vol. 1, trans. Ben Fowkes (London: Penguin Books, 1990) pp.155–156 and p.159. Kojin Karatani, Architecture as Metaphor: Language, Number, Money, trans. Sabu Kohso, ed. by Michael Speaks, (Cambridge: MIT Press, 1995), pp.69–70. Marx, Capital, pp.162–163. Jacques Lacan, Book XX: Encore, 1972–1973: On Feminine Sexuality; The Limits of Love and Knowledge, trans. Bruce Fink, ed. by Jacques‐Alain Miller, (New York: W. W. Norton, 1998), p.79. Lacan, Book XX, p.80. Joan Copjec, Imagine There's No Woman: Ethics and Sublimation (Cambridge: MIT, 2002), p.126. Although this paper is not the place to do so, it can easily be shown that ‘language’ (as opposed to ‘discourse’), as the ground of Lacan's ethical act, is defined according to the not‐all of set theory, and not that of the mathematic antinomy. In this case, it follows that Lacan's ‘ethique du Bien‐dire’ is an ethics of the speaking commodity rather than of the ‘well‐spoken’. (Lacan, Télévision (Paris:Seuil, 1973), p.65; Joan Copjec, ed, Television: A Challenge to the Psychoanalytic Establishment, trans. Denis Hollier, Rosalind Krauss, et al. (New York: W. W. Norton, 1990), p.31). Karatani, Architecture as Metaphor, p.78. Lacan, Four Fundamental Concepts, p.34. Slavoj Zizek, ‘The Iraqi MacGuffin’, 2003, http://www.lacan.com. As cited in Rebecca Mead, ‘Life and Letters: The Marx Brother (How a Philosopher from Slovenia Became an International Star)’, New Yorker (5 May 2003), pp.38–47, p.40. See Copjec, Read My Desire, p.210. Lacan, The Psychoses, p.249. Lacan, Television, p.30.
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