By Charles Freeland
A research of Lacan’s engagement with the Western philosophical traditions of moral and political suggestion 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 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 seriously addressed many of the key moral matters 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 demise and wish. instead of maintaining the characterization of Lacan’s paintings as “anti-philosophical,” those essays determine a resonance in a position to enriching philosophy through establishing it to wider and evermore demanding perspectives.
“Freeland’s interpreting of Lacan is noticeably philosophical not just simply because he examines the psychoanalyst’s money owed to philosophical discourse, yet, extra forcefully, simply because his personal technique isn't indebted to any of the presently dominant traits in psychoanalytic idea. This ebook is as singular because it is insightful.” — Steven Miller, college at Buffalo, kingdom collage of recent York
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Additional resources for Antigone, in Her Unbearable Splendor: New Essays on Jacques Lacan's the Ethics of Psychoanalysis
Nor does he wish to refine Kant’s deontological ethic with a new determination of the moral law and its relation to desire. Certainly, Lacan does raise these questions, but his purpose is to put the whole question of the human good and the relation of law and desire—the traditional frontiers of philosophical ethics—on an entirely new footing and to bring them to a new articulation. This position can seem anti-philosophical. In Badiou’s reading of Lacan, for example, we meet a Lacan who presents himself as an outsider of philosophy, perhaps an anti-philosopher.
It is this attempt at an access, however indirect, to the unconscious, an access to the “real” of the unconscious and to everything that is at the limits of language, that is so essential to Lacan’s discourse on ethics, his teachings on the ethics of psychoanalysis. ” We can now take this next step: While the ethics of psychoanalysis is based on the assertion, for example, that “there is an unconscious,” this is an assertion of existence that is made and marked from within the horizon of the infinite and of a “beyond of being” Lacan calls ex-istence.
Ethics arises only in relation to something other, some other source, something other than a pregiven desire for the Good or an a priori reign of moral law. Hence, while Lacan’s seminars thus may speak of “the One,” L’UN—“the One which is not just any signifier,” as he says—it is always something indeterminate, a “between,” located between the phoneme, the word, and the sentence, indeed, between the whole of thought. ”—of difference. For Lacan, it is always a question of the signifier, its place, its function, its determining role in the unconscious and so in the whole architecture of thinking and the subject.