Psihoanaliza kao teorija, praksa i interpretacija nije se pojavila kao samo još jedan »izam« na početku 20. stoljeća, već i kao jedan bitan pomak od doista tradicionalističkog poimanja onog unutarnjeg u čovjeku spram vanjskog. Sam Lacan, u suvremenosti jedan od najpoznatijih teoretičara i interpreta psihoanalize, kaže da pristup koji bi odogonetnuo mjesto polazišta njenog istraživanja i definiranja »nije baš unutra, a ne zna se da li je izvana«. Ovim se željelo nagovijestiti da ona uporišta koje govore ne samo o psihoanalizi, (...) već i o mogućem nalaženju istih, iznose, pa i računaju s nekim nesigurnostima spram tradicije.U vrijeme nastanka i prvih aktualnosti psihoanalize i Freudovog učenja, u filozofiji se gotovo istovremeno sve češće pojavljuju napori da se ljudska psiha i uopće psihologijsko oslobodi kauzalnosti i mehanicističkih određenja, s jedne strane, i da se istovremeno oslobodi predstave i kauzalnosti nečeg iracionalnog i beskonačnog, s druge strane. Nastojeći izbjeći nejasna određenja i suprotstavljanja duše i/ili psihe, filozofija sustavnije od E. Husserla nastoji sve izrazitije naglasiti čovjekovu unutarnjost kroz reinterpretaciju transcendentalnih iskustva subjektivnosti i intersubjektivnosti. Individualna teorijska tvorba, međusobno teorijsko prožimanje, dodirne i razdvajajuće povijesno- teorijske i filozofijske točke ovih dvaju različitih, ali povremeno i komplementarnih ishodišta predmet su zanimanja i razmišljanja u ovom radu.Psychoanalysis as a theory, practice and interpretation did not occur like another -ism on the begining of the twentieth century, but also as one important step ahead from truly traditional understanding of inside of the man which is confronted with his outside existence. Jacques Lacan himself, today one of the most known theoritician and interpreter of psychoanalysis, says that approach which could figure out where is the starting point of its exploring and defining isn’t really inside, and it’s not sure if it’s outside. Saying this, one wants to foreshow that those foundations which speak not only of psychoanalysis, but also about possible findings of them.That is why there are some uncertainties about tradition in these considerations.At the time when psychoanalysis and Freud’s learnings became actual and new, in philosophy almost simultaneously more and more often are present efforts which human psyche and psychology in general were slowly making free of causalities and mechanistic charachteristics on one side. On the other side, in the same time, there have been efforts which would make the psyche free of such images that would define it as irational and infinte entity. Trying to avoid unclear definitions and confrontations in understanding of psyche and/or soul, philosophy is more sistematical with this problem since philosophy of Edmund Husserl. He’s trying to emphasize more utterly the world inside the man through the reinterpretation of transcedental experience of subjectivity and intersubjectivity. Individual philosophical creation, mutual theoretical coming between, connecting and separating historically-theoretical and philosophical standpoints of these two different, but occasionaly also complementary outcomes are the object of interest and reflections in this work. (shrink)

"Brilliant and innovative, Jacques Lacan's work lies at the epicenter of modern thought about otherness, subjectivity, sexual difference, the drives, the law, and enjoyment. This new translation of his complete works offers welcome, readable access to Lacan's seminal thinking on diverse subjects touched upon over the course of his inimitable intellectual career." This English edition is translated by Bruce Fink, in collaboration with Héloïse Fink and Russell Grigg.

Sigmund Freud sempre expressou uma profunda admiração por figuras emblemáticas do Renascimento italiano. Seu interesse por Roma e pela antiguidade romana – referências importantes em sua obra – pode ser constatado, inclusive, pela grande quantidade de viagens que Freud realizou rumo a cidades italianas entre os anos de 1876 e 1923. É nesse período, então, que o fundador da Psicanálise publica Eine Kindheitserinnerung des Leonardo da Vinci (1910) e Der Moses des Michelangelo (1914). Este fato chamou a atenção (...) de autores como Eric Fromm e Jacques Lacan, os quais, na década de 60 do século XX, teceram considerações completamente divergentes acerca da complexa relação de Freud com o humanismo renascentista. Este artigo objetiva, portanto, examinar a oposição radical que se pode estabelecer entre essas duas interpretações. (shrink)

Introduction - From the Illiad to the Studies on Hysteria: A chronology of the discovery of the unconscious mind - Freud's theories of the unconscious mind - Jung's collective unconscious - Lacan's linguistic paradigm.

Using Jacques Lacan's work as a key, this groundbreaking work reassesses the philosophical significance of Freud's most ambitious general theory of mental functioning: metapsychology. Richard Boothby forcefully argues that this theory has been misunderstood, and that therefore Freud's impact on philosophy has been unjustly muted. Freud as Philosopher illuminates in a fresh and newly accessible way the central points of Freud's metapsychology-including the guiding metaphor of psychical energy and the final, enigmatic theory of the twin drives (...) of life and death-through the three cardinal Lacanian categories of the Imaginary, the Symbolic, and the Real. This exciting and brilliant book will have a definitive impact on how psychoanalysis is conceived in relation to philosophy. (shrink)

The objective of this article is to explore the value of psychoanalysis in the early twenty-first century through reference to Freud, Lacan, and Stiegler’s work on computational madness. In the first section of the article I consider the original objectives of psychoanalysis through reference to what I call Freud’s ‘normalisation project’, before exploring the critique of this discourse concerned with the defence of oedipal law through a discussion of the post-modern ‘individualisation project’ set out by Deleuze and Guattari (...) and others. Tracking the development of ‘the individualisation project’ in history, I consider its connections with the cybernetic theories of Wiener and Shannon in the psycho-cyber-utopianism of the 1990s, before moving on to consider the other side of the psychoanalytic-cybernetic interaction through a discussion of Jacques Lacan’s rereading of Freud’s Beyond the Pleasure Principle in the second section of the article. In reading Lacan’s seminar on Freudian drive in terms of the cybernetic repression of death, I set up the conclusion to the article which involves a discussion of Bernard Stiegler’s ‘survival project’ that relies on a recognition of the limit of death in order to produce human significance and oppose the madness of our contemporary computational reality. (shrink)

In Logique du Fantasme, Lacan argues that the compulsion to repeat does not obey the same discharge logic as homeostatic processes. Repetition installs a realm that is categorically different from the one related to homeostatic pleasure seeking, a properly subjective one, one in which the mark “stands for,” “takes the place of,” what we have ventured to call “an event,” and what only in the movement of return, in what Lacan calls a “thinking of repetition,” confirms and ever reconfirms this (...) point of no return, which is also a qualitative cut and a structural loss. The kind of “standing for” Lacan intends here with the concept of repetition is certainly not something like an image or a faithful description. No, what Lacan wishes to stress is that this mark is situated at another level, at another place, it is “entstellt,” and as such, it is punctually impinging upon the bodily dynamics without rendering the event, without having an external meta-point of view, but cutting across registers according to a logics that is not the homeostatic memory logics. This paper elaborates on this distinction on the basis of a confrontation with what Freud says about the pleasure principle and its beyond in Beyond the Pleasure Principle, and also takes inspiration from Freud’s Project for a Scientific Psychology. We argue that Lacan’s theory of enjoyment takes up and generalizes what Freud was after in Beyond the Pleasure Principle with the Wiederholungszwang, and pushes Freud’s thoughts to a more articulated point: to the point where a subject is considered to speak only when it has allowed the other, through discourse, to have impacted and cut into his bodily pleasure dynamics. (shrink)

In this paper, the author reconsiders the role played by Lacan in Ricœur’s philosophy of psychoanalysis by reconstructing the history of the relationship between psychoanalysis and philosophy, and by focusing on some of the important aspects of the reception of Ricœur’s work in France. The reception of his work is directly connected to Lacan’s School and the role played by his followers, who were against Ricœur. Some of the unpublished documents kept at the Fonds Ricœur should help to clarify some (...) points in this regard. These documents should help to demonstrate how the incompatibility of Ricœur’s interpretation with Lacan’s structural perspective was determined more by their personal incompatibility and their different interests than by a genuine incommensurability in their theories. (shrink)

Empowerment is a prominent ideal in health promotion. However, the exact meaning of this ideal is often not made explicit. In this paper, we outline an account of empowerment grounded in the human capacity to adapt and adjust to environmental and societal norms without being completely determined by those norms. Our account reveals a tension at the heart of empowerment between (a) the ability of self-governance and (b) the need to adapt and adjust to environmental and societal norms. We address (...) this tension by drawing from the work of Freud, Canguilhem, and Lacan. First, we clarify through a discussion of Freud’s notion of sublimation that it is difficult to assess empowerment independent of any social valuations, but also that it is no less problematic to make it dependent on social valuations alone. Second, we draw from the work of Canguilhem to show how empowerment can be understood in terms of the individual’s capacity to tolerate the aggressions of a multiplicity of environments. Third, using Lacan, we show how empowerment requires incorporation of social and symbolic norms, without necessarily rendering ourselves a mere product of these norms. Finally, we demonstrate how the views of these authors can complement one another, resulting in a more sophisticated understanding of empowerment. (shrink)

Partiendo de la noción lacaniana de pasaje al acto se interpreta el proceso de la duda y los momentos clave de su superación en los términos de un pasaje al acto humano que dará lugar al cogito y un acto divino que dará lugar al orden inmutable de las verdades eternas. De ese modo se trata de explicar el modo en el que Descartes constituye el marco fantasmático de la ciencia. Si bien en el seguimiento del proceso de la duda (...) el texto de referencia será Meditaciones metafísicas, se indica cómo en dicho proceso es reconocible el eco de una experiencia onírica decisiva que Descartes tuvo a los 23 años, experiencia que ayuda a comprender tanto el impacto de angustia que hay detrás del giro metafísico cartesiano como el reverso pre-subjetivo desde el cual acontece el despertar a la conciencia de sí que tiene lugar en el cogito. La vía preferente que se emplea en la interpretación llevada a cabo es la del psicoanálisis tal y como es desarrollado por Lacan. (shrink)

Postmodern critical assessments of Freud’s theory of mourning disavow the idea of grief’s conclusiveness, insisting that mourning is an interminable process or even a transcendental structure of experience. However, such assessments presuppose an ontological orientation toward finitude that avoids the profound speculative implications of the non-finite status of death in the unconscious. In consequence, mourning comes to assume an indefinite, generic status as a condition of experience instead of a resolutely speculative confrontation with the impossible real of infinitude. (...) class='Hi'>Freud’s writings evidence his difficulties with this unconscious disjunction of mourning from finitude, but can be elucidated by turning to Hegel’s critical discussion of “infinite grief,” the melancholy apprehension of finitude as a spurious infinity. Hegel’s analysis in turn anticipates Lacan’s elaboration of the death drive as a concept of unconscious transmission. Here, what begins to emerge is a theory of mourning that concerns the speculative inheritance of an immortal object. (shrink)

The following article presents an analysis of the conflict that occurs between philosophy and psychoanalysis in both the works of Sigmund Freud and Jacques Lacan; This conflict is conveyed from the alienated condition of the subject that arises from the thesis of the unconscious. The subject deconstructs himself as consciousness and reveals the impossibility of him in the very act in which he presents himself through his saying. In this way, language configures the Freudo-Lacanian idea of the unconscious in (...) the form of an act of performative iteration, not so much at the level of consultation, but as the founding cogito of philosophical and scientific reflection. (shrink)

This book tries to bring together the work of Marx, Freud and Lacan. It does this not by enumerating what might stereotypically be considered to be the central theses of these authors and then proceeding to combine them – a method that is inevitably doomed to failure – but instead by confronting each one of their oeuvres with what might best be described as its extimate core. The work of Marx is confronted with a problematic that implicitly, and at (...) times even explicitly, runs throughout it: that of the splitting, dividing and doubling (or, perhaps better, knotting) of the (proletarian) subject. The work of Freud is confronted – following on from this analysis of Marx – with the hidden social and historical determination of its own most revolutionary insight, that »the nucleus of the ego is unconscious«; and this social and historical determination itself in turn allows for a reinscription of the three fundamental categories of Lacanian psychoanalysis: the symbolic, the imaginary and the real. (shrink)

Creating a snapshot of current thinking about psychoanalysis, this lively collection examines the legacy of Freud and Lacan. Through provocative and penetrating arguments, the contributors take psychoanalysis to task for 0ts dark view of human nature, theoretical sorcery, devaluation of femininity, self-referentiality, discipleship, negativity, ignorance of history and more. The essays also examine the complex relationships between Freudian and Lacanian theory and philosophy, feminism, anthropology, communications theory, deconstruction, Foucauldian genealogy and medical history. The outstanding list of contributors includes Paul (...) Roazen, Francois Roustang, John Forrester, Rodolphe Gasche, Mikkel Borch-Jacobsen and Jacques Derrida. (shrink)

The notion of love in Freud’s work and in lacan’s work is explored here in a preliminary fashion, and their many different attempts to discuss love are compared and contrasted. Concepts such as libido, narcissism, anaclisis, the ego-ideal, the ideal ego, ego-libido, object-libido, and the imaginary are brought to bear on Freud’s rather “obsessive” theory of love, and Lacan’s views of passion in his early work are given special attention.

The Seductions of Psychoanalysis reflects on the history of psychoanalysis, its conceptual foundations and its relation to other disciplines. John Forrester probes the origins of psychoanalysis and its most beguiling concept, the transference, which is at once its institutional axis and experimental core. He explores the most seductive of all recent psychoanalytic traditions, that inspired by Jacques Lacan, whose radical questioning of psychoanalytic effects has been continued implicitly by Michel Foucault and explicitly by Jacques Derrida. Other key questions addressed include (...) the significance of speech in the talking cure, and the relationship between the 'real' of psychoanalysis and the fictionality of the 'truth' it offers. Dr Forrester also focuses on the relationship between psychoanalysis and the feminine, on analysis and gossip, on the borderline of seduction and rape, and on the women who have played such a crucial role in the history of psychoanalysis, as patients, analysts or both. (shrink)

El objetivo del presente trabajo es hacer una reseña de los conceptos fundamentales que elabora Slavoj Žižek en su libro “El sublime objeto de la ideología”. Tomaré algunas ideas centrales acerca del síntoma, la ideología y la fantasía, así como también haré algunos comentarios. Žižek nos advierte de no caer en las trampas actuales ilusorias de que vivimos en una época posideológica.

Tema teksta bit će odnos određenih psihoanalitičkih učenja i suvremenih new age teorija i tehnika, pri čemu se popularnost i raspostranjenost new age tehnika može dovesti u vezu s opadanjem značaja psihoanalitičkih terapijskih tehnika. New age će biti doveden u vezu s Jungovim naslijeđem i idejom razaranja Ja kako bi se porodilo sebstvo što je vezano uz zahtjev new agea za osobnom preobrazbom preko izmijenjenih stanja svijesti. Freuda se unutar new agea općenito tumači kao vrhunac zapadnjačke racionalnosti, kao krajnju supremaciju (...) racionalnog mišljenja koje je u svom prosvjetiteljskom zanosu krenulo racionalizirati i posljednju stvar, to jest – nesvjesno. Freud, za razliku od new agera, ipak, polaže nade u vladavinu svijesti i očuvanje svjesnog dijela ličnosti ili čvrstoću ega kao temelja ili jamca duševnog zdravlja, kao i očuvanje stroge granice koja dijeli svjesno i nesvjesno. The theme of this essay is the relation of certain psychoanalytic theories and contemporary new age theories, and it is implied that the all-pervasiveness of the new age techniques can be brought into the context of the diminishing power of psychoanalysis. The new age movement will be considered together with Jung’s heritage and the idea of the shattered ego which is a prerequisite for the birth of the self, which is linked to the demand of the new age – that of personal transformation through modified states of consciousness. Within the new age, Freud is generally considered as the apogee of Western rationality, as the apogee of rational thinking which in its enlightenment vein, strove to rationalize the last of all things- the unconscious. Freud, in difference from the new agers, relies on the reign of the conscious part of the personality, or firmnes of the ego as the foundation or guarantor of mental health, as well as keeping a sharp boundary between the conscious and the unconscious. (shrink)

In this paper a distinction is made between two conceptions of the ego in freudian metapsychology. According to the first conception, a conception which Freud never gave up, the ego is conceived as a specific function on the surface of the living organism ; it is the result of a progressive differentiation of the Id ('Es') under the driving power of internal stimuli and external reality. Fitted with specific neutral, i.e. non-conflictual functions as perception, memory, control of the bodily (...) motions and consciousness, the ego has to defend the individual as a biological living organism against the threats from without and within. In this conception the ego is treated as an instance that doesn't take part in the different psychic conflicts. We analyse the philosophical presuppositions and show the metapsychological disadvantages of this hypothesis that has been worked out especially in the American ego-psychology. According to the second conception, that takes into account important clinical pheno mena as identification, idealisation, narcissism, ideal of the ego, the ego is conceived as a metaphorical effect of a specific psychic act. With Lacan, we try to analyse and to interpret this specific act as an act that causes an infinite splitting in the ego : the ego is constituted as a subject that from its origin is separated from itself. Instead of being a biological function that lives in the immediate metonymical prolongiation of the living organism, it rather has to defend a certain representation of himself. This point of view doesn't exclude a purely functional description of the ego ; but the different functions have now to be interpreted differently because the ego is the effect of conflicts in which it takes part (consciousness is interlaced with unconsciousness, perception with denying...). In the last part of our study we show how Freud makes the philosophically important distinction between the ego as an object of the Id and the ego as a subject that has to speak in the first person ('I'). We try to give a Lacanian interpretation of the subject as act on the basis of the well-known Freudian formula 'Wo Es war soll Ich werden'. (shrink)

Using the concepts developed by Lacan to analyse the inner logic of Freud's thought Samuels provides a bridge between Lacanian theory and traditional categories of psychoanalytic theory and practice.

A concepção lacaniana de sujeito cindido e descentrado e suas consequências, implicada à linguagem e ao discurso, subverteu radicalmente significativa parte do campo de estudos concernentes à discursividade. Podemos inscrever a destacada Teoria do Discurso de Ernesto Laclau como um aprofundamento dessa subversão lacaniana, incorporada a uma abrangente investigação dos processos sociopolíticos e identitários. No presente artigo, promovemos uma analítica das implicações teóricas do dispositivo psicanalítico presentes em sua Teoria do Discurso a partir de três direções: (A) os pressupostos de (...) ‘irredutibilidade do sentido’ e a ‘lógica do significante’ como ponto de partida; (B) e a implicação da categoria ‘sujeito cindido e descentrado’ impostos a fundamentação do campo do discurso ‘para além das áreas da fala ou da escrita’; (C) O terceiro eixo, o mais explorado, articulamos a relação teórica entre ‘discurso, campo pulsional e o gozo (la juissance)’, repensado por Laclau nos limites e consequências do político. Por fim, propomos algumas formalizações como forma de demonstrar o jogo teórico explicitado. (shrink)

탈구조주의와 정신분석 담론은 주체를 분산시키고 해체시키는 다양한 정치적, 문화적 힘을 주체성을 결정짓는 사회구조의 작용으로 파악한다. 이들의 이론에서 각 이론가들은 이성이란 이름하에 금지를 제도화하고 개인을 사회화하고, 나아가 주체와 주체의 욕망을 형성하는 구조의 작용을 드러낸다. 주체의 자아에서 숙주로 자라는 외래적이고 이질적인 무엇인 구조라는 ‘타자성’을 프로이트(Freud)는 ‘초자아’, 라깡(Jacques Lacan)은 ‘무의식(상징계)’, 지젝(Slavoj Žižek)은 ‘무의식’과 ’환상’, 들뢰즈와 가타리(Deluze and Guatarri)는 ‘오이디푸스적 구조’로 그들의 저술에서 다른 용어와 개념으로 정의된다. 본 논문은 먼저 그들의 이론에서 사용되는 용어들과 개념들의 차이점을 살펴보고 나아가 라깡과 지젝의 실재계, 충동, 향유 개념, (...) 들뢰즈와 가타리의 리비도, 욕망개념이 갖는 정치적, 윤리적 함의를 밝힘으로써 구조와 의식의 문제를 검토한다. 이들의 이론에서 주체의 어떠한 영역을 자신에게 강제된 구조의 틀을 넘어서는 주체의 능동성으로 상정하는 가를 분석하고 무의식적 구조에 의해 봉인된 주체의 의식을 복원하는 이론으로 볼 수 있는가를 검토한다. 이를 위해 먼저 이들의 이론에 나타나는 구조의 작용과 주체의 대응, 즉 구조와 주체의 역학관계에 대해 살펴봄으로써 프로이트, 라깡, 들뢰즈와 가타리, 그리고 지젝의 이론에서 주체와 주체에 대한 구조의 작용을 이해하는 다양한 관점의 차이를 파악하고, 주체의 사고 작용을 구조의 작용으로 환원하는 것처럼 보이는 이들의 이론에서 구조를 거스르고 탈주할 수 있는 주체의 힘, 즉 주체의 구조에 대한 반작용은 어떠한 발생학적인 과정에 의해 확보되는가를 분석한다. (shrink)

In diesem Buch verbindet Thomas Khurana eine innovative Neubeschreibung des zentralen Konzepts der Psychoanalyse mit wesentlichen Elementen neuerer Theorien des Sozialen. In drei originellen Studien zu Freud, Lacan und Luhmann wird die These vorgestellt, dass sich der Begriff des Unbewussten nur dann in seiner erschließenden Kraft entfalten kann, wenn das Unbewusste nicht mehr substantialistisch verstanden wird.

The immensely influential work of Jacques Lacan challenges readers both for the difficulty of its style and for the wide range of intellectual references that frame its innovations. Lacan’s work is challenging too, for the way it recentres psychoanalysis on one of the most controversial points of Freud’s theory – the concept of a self-destructive drive or ‘death instinct’. Originally published in 1991, _Death and Desire_ presents in Lacanian terms a new integration of psychoanalytic theory in which the battery (...) of key Freudian concepts – from the dynamics of the Oedipus complex to the topography of ego, id, and superego – are seen to intersect in Freud’s most far-reaching and speculative formulation of a drive toward death. Boothby argues that Lacan repositioned the theme of death in psychoanalysis in relation to Freud’s main concern – the nature and fate of desire. In doing so, Lacan rediscovered Freud’s essential insights in a manner so nuanced and penetrating that prevailing assessments of the death instinct may well have to be re-examined. Although the death instinct is usually regarded as the most obscure concept in Freud’s metapsychology, and Lacan to be the most perplexing psychoanalytic theorist, Richard Boothby’s straightforward style makes both accessible. He illustrates the coherence of Lacanian thought and shows how Lacan’s work comprises a ‘return to Freud’ along new and different angles of approach. Written with an eye to the conceptual structure of psychoanalytic theory, _Death and Desire_ will appeal to psychoanalysts and philosophers alike. (shrink)

Philosophy had either ignored or attacked psychoanalysis: such responses are neither warranted nor helpful. One hundred years after its inception, isn't it time to find out what psychoanalysis has to offer us? In Passion in Theory Robyn Ferrell does just that, and returns with some surprising answers. Concentrating on the work of Freud and Lacan, Robyn Ferrell asks why their work had been so influential in European philosophy yet so marginal in the Anglo-American circles. Passion in Theory explores their (...) conception of the relationship between mind and body, and how it provides a key to many current philosophical questions. Passion in Theory is designed for students and researchers in psychoanalysis, traditional and continental philosophy. (shrink)

With several never-before published writings, this volume gathers Althusser's major essays on psychoanalytic thought----documenting his intense and ambivalent relationship with Lacan, and dramatizing his intellectual journey and troubled personal life.

This article critically examines the relations between Lacan’s psychoanalytic theory and more conventional psychological ideas. It does so by concentrating on Lacan’s notion of the ‘mirror stage’. Lacan and some of his followers have suggested that psychoanalytic theory is ‘beyond psychology’. It is argued that Freud believed that psychoanalytic theory was beyond conventional psychology in a synthetic rather than rejectionist way. Lacan cited the work of orthodox psychologists such as Wolfgang Köhler, James Mark Baldwin and Charlotte Bühler as providing (...) evidential basis for his ideas about the mirror stage. The rhetoric of these citations is examined in detail. It is suggested that Lacan makes a distinction between the ‘facts’ of psychology and the interpretation of the facts. However, close rhetorical examination shows inaccuracies in his citations about the behaviour of children and chimpanzees in reaction to mirror images. Moreover, the evidential basis that he cites is neither supported by contemporary psychology, nor, more seriously, did it suggest what Lacan was claiming at the time of his writing. (shrink)

Este artículo analiza los desarrollos que Foucault realiza en torno a la analítica de la finitud en su libro Las palabras y las cosas con el fin de dilucidar las diferencias conceptuales con que Freud y Lacan abordan el sujeto del psicoanálisis. Se pretende reconocer la potencia de la crítica foucaulteana al cuadrilátero antropológico y revisar si las teorías de Freud y Lacan se encuentran o no dentro del mismo, buscando pensar la fecundidad de las direcciones contemporáneas del (...) psicoanálisis. Resultados: Foucault dejó en claro que es necesario prescindir del hombre para poder pensar de nuevo la realidad humana. Freud abrió las puertas de tal desaparición, aunque sus cimientos epistemológicos lo dejaron fijado a una antropología biologicista. Lacan retornó lingüísticamente a Freud para rescatar la potencia de su descubrimiento y formalizar un psicoanálisis cuyo sujeto no es el hombre. Orientaciones actuales del psicoanálisis parecen olvidar este último esfuerzo. (shrink)

ABSTRACT Despite seemingly broad acceptance within rhetorical theory, the category of the unconscious has remained understudied and misunderstood ever since Kenneth Burke first appropriated the concept from psychoanalysis, and his unquestioned commitment to conventional anthropocentric binaries continues to obscure the role and function of the unconscious within communication into this century. Offering a corrective reanalysis of the Freudian apparatus for contemporary rhetoricians, this article shows where Burke went wrong in his early encounter with psychoanalysis and suggests a vital alternative approach (...) in the cybernetic recasting of Jacques Lacan, which suggests the possibility of an unconscious without Dramatism’s traditional humanist assumptions. In a lateral turn bringing this imagined dialogue between Burke and Lacan into our era, the article demonstrates how a Lacan-inflected posthumanist revision of rhetoric’s unconscious is better suited to address contemporary issues of mediated communication, such as the pedagogical import of AI and ChatGPT. (shrink)

In this original work of psychoanalytic theory, John Muller explores the formative power of signs and their impact on the mind, the body and subjectivity, giving special attention to work of the French psychoanalyst Jacques Lacan and the American philosopher Charles Sanders Peirce. Muller explores how Lacan's way of understanding experience through three dimensions--the real, the imaginary and the symbolic--can be useful both for thinking about cultural phenomena and for understanding the complexities involved in treating psychotic patients. Muller develops Lacan's (...) perspective gradually, presenting it as distinctive approaches to data from a variety of sources, such as cognitive, social and developmental psychology, literature, history, art, and psychoanalytic treatment. The book's first four chapters present Muller's reading of selected data from child development research, psychology and linguistics, approximating a semiotic model of "normal" development. The following three chapters examine in a Lacanian framework the structural basis of psychotic stages as indicative of massive semiotic failure in development. The final chapters on human narcissism suggest reasons that "normal" development may be impossible. (shrink)