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By Elizabeth Stewart, Maire Jaanus, Richard Feldstein

Addresses Lacan's reception in Germany, Austria, and Switzerland, delivering new views for American readers.

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Handling lack through the other gives rise to identification, which inscribes itself as a cut into the fantasm. In the transgression of its desire the signifier of identification uncovers the desire Identification in the Name of Lolita 39 of he who identifies, without either of them knowing this. In Nabokov it is the silhouette of Lolita as the oedipal knot of the perverse hero transformed into a figure. The language of lack is here aimed at what one doesn’t have and what Lolita herself is. It is the figure of Lolita as the object of desire per se and per vers, as the pervert’s object of desire, that embodies his lack and that is he himself; it is the oedipally prohibited signifier which she is because she doesn’t have it for someone else.

W. B. Worthen (New York: Harcourt Brace College Publishers, 1996), 2–72. 4. 222. 5. J. Bollack, L’Oedipe roi de Sophocle (Lille: Presses Universitaires de Lille, 1990), 632. 6. Jacques Lacan, The Seminar of Jacques Lacan: Book XI: The Four Fundamental Concepts of Psychoanalysis, ed. Jacques-Alain Miller and trans. Alan Sheridan (New York: W. W. Norton, 1981), ch. 16. 36 Raymond Borens 7. 54. 8. 64. 9. Sigmund Freud, The Psychopathology of Everyday Life. The Standard Edition, Volume 6, trans. James Strachey (London: The Hogarth Press, 1960).

Here too we have a son, Isaac (the name means “laughter”), and here too a dark God seems to be holding the strings in this inducement of the father to sacrifice his own son. The knife is already drawn when God’s voice is heard commanding Abraham to stop. The planned murder turns out to be—I am here following Marie Balmary’s interpretation—a misinterpretation of God’s word on the part of Abraham: it is not the sacrifice of the son’s body and life that is being demanded of Abraham, but rather the affirmation of a symbolic belonging to God, a belonging via the Symbolic covenant.

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