By Charles Freeland
A research of Lacan’s engagement with the Western philosophical traditions of moral and political idea in his 7th seminar and later work.
With its privileging of the subconscious, Jacques Lacan’s psychoanalytic inspiration 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 inspiration, 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 a few of the key moral issues of these traditions: the pursuit of fact and the moral solid, 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 determine a resonance able to enriching philosophy through beginning it to wider and evermore hard perspectives.
“Freeland’s studying of Lacan is notably philosophical not just simply because he examines the psychoanalyst’s bills to philosophical discourse, yet, extra forcefully, simply because his personal strategy isn't indebted to any of the at present dominant traits in psychoanalytic conception. This ebook is as singular because it is insightful.” — Steven Miller, collage at Buffalo, nation collage of latest York
Charles Freeland is Lecturer and direction Coordinator, instructing philosophy and structure on the overseas 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)
7 Its horizon is the horizon of the infinite field where language and desire arise, and not the horizon of death and finitude, as one finds in much of the twentieth-century philosophy of the ethics of authenticity. If this is the case, then Lacan’s ethics, as an ethics of jouissance and the real, is however not an ethics of finitude, for it finds its beginning point at that moment of the “milieu” of the infinite. Infinite and finite are not opposed here. One might even say that the milieu élémentaire of the infinite enfolds and shelters the finite, which, in the figures of death, the famous “double death,” death qua “the death drive” (pulsion de mort), the infinite of repetition, and desire, open from within its horizon.
Would it amount to “happiness,” entailing the “exclusion of the bestial desires,” (S7: 13), the telos par excellence of ethical thought since the ancient Greeks? Is psychoanalysis an “orthopedics” of desire? (See S7: 11) Such were some of the goals set by many analytic parishioners, according to Lacan, and it was such perspectives and such performative goals that Lacan questioned throughout his teachings. Clearly, then, “the cure,” at least in the sense of bringing about the realization of human happiness, was not to be the deciding criteria for an ethics of psychoanalysis.
Indeed, it is tempting to suggest that both Lacan and Husserl might agree, but in different ways and according to different criteria, that the universality and objectivity of scientific conceptions—and this would be especially true for the so-called sciences of the human soul, the “psycho-logos”—and the regulated functioning of their conceptual apparatuses, have been uprooted, displaced from their sources and origins. Not that this situation is something that could have been avoided, or that things could have been otherwise.