By Alan Bass
This publication is the better half to distinction and Disavowal: The Trauma of Eros (Stanford college Press, 2000), which handled the psychoanalytic scientific challenge of resistance to interpretation. the main to this resistance is the subconscious registration and repudiation (disavowal) of the truth of distinction. The amazing generality of this resistance intersects with Nietzsche's, Heidegger's, and Derrida's knowing of the way and why distinction is generally the "unthought of metaphysics." All 3 see metaphysics engaged with a "registration and repudiation of difference," and all 3 reconsider interpretation when it comes to this question. The synthesis of those theories of interpretation and distinction presents the philosophical foundations for a brand new contemplating how interpretation features, and is a severe intersection of deconstruction and psychoanalysis.
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Extra info for Interpretation and Difference: The Strangeness of Care
The ontogenesis of autoerotism itself, however, like the ontogenesis of the wish, has a more complex relation to self-preservation. The primal hallucination of the breast is an attempt to relieve tension oneself. Infantile sexuality begins at the hypothetical moment when a baby Nietzsche: Active Interpretation uses its thumb to recapture the erotic stimulation of the breast in the mouth, without seeking to relieve the tension of hunger. Universal thumb sucking becomes the model for the autoerotic origin of sexuality.
How are such self preservative choices made? As a function of “taste,” which “commands us not only to say No when Yes would be ‘selﬂess,’ but also to say No as rarely as possible. To detach oneself, to separate oneself from anything that would make it necessary to keep saying No . . is the art of self-preservation—of selﬁshness” (–). Nietzsche ﬁnally cannot avoid the relation of self-preservation to differ- Nietzsche: Active Interpretation ence, but can only think of it in terms of conscious choices.
When the fetish becomes an object that makes good a subject’s conviction of essential lack, the differentiating force of sexuality is contained. The fetishist functions within a closed, internally consistent system based on the apparent objectivity of absence. He illustrates Nietzsche’s idea that reactive metaphysics turns active difference into opposition. Once fetishism itself becomes the model for all compromise formations, Freud’s thought potentially becomes even more Nietzschean: all substitutions of fantasy for reality create closed systems of oppositions in order to repudiate unconscious registration of difference.