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21.
The essay discusses the case of Wilhelm Reich in the light of current demand of a direct and immediate access to the raw intensities of pure jouissance by means of gadgets, networks, data and the like. Early on, Reich already insisted that politics and sex are related, if not inseparable. He also thought that both are broken as they always disappoint. He suggested to fix them simultaneously, as the only ‘cure’ for the false consciousness of authoritarian ideologies causing sexual repression was a revolution. This essay offers a Lacanian reading of Reich's transition from clinical practices to bioelectric experiments with skin and muscles and to designing his signature machine, the orgone accumulator, a collector of, and storage for, the ‘orgone energy’ for improving sexual potency and achieving a ‘true orgasm.’ I find such transition worth attention for two reasons. First, it demonstrates a consistent refusal on his part to accept what Lacan defined as “inexistent sexual rapport”, that Reich expressed by equating the absolute key of sexual relations with the event of the body, an orgasm, which (second reason) can only be achieved with the help of techno-augmentation. 相似文献
22.
Nathan Kowalsky 《Zygon》2012,47(1):118-139
Abstract. On the naive reading, “radical social constructivism” would be the result of “deconstructing” science. Science would simply be a contingent construction in accordance with social determinants. However, postmodernism does not necessarily abandon fidelity to the objects of thought. Merold Westphal's Derridean philosophy of religion emphasizes that even theology need not eliminate the transcendence of the divine other. By drawing an analogy between natural and supernatural transcendence, I argue that science is similarly called to responsibility in the encounter with that which lies outside its horizon of expectation. Science's rational autonomy is overcome by the heteronomy of realities that precede it. Understanding species as homeostatic property clusters is an example of nonessentialist, postmodern, and scientific realism. Science is still a vehicle for encountering natural alterity, thus decentering the relativism thought to characterize postmodernism. However, natural science must not attempt to place the whole of being at human disposal if it is to fulfill the potential of Westphal's philosophy of religion. 相似文献
23.
Rustum Roy 《Zygon》2005,40(4):835-844
Abstract. Jacques Ellul, by far the most significant author in the serious discussions on the interface between religion and technology, is apparently not known to the science‐and‐religion field. The reason is the imprecise use of the terminology. In scientific formulation the relationship can be summarized as technology /religion:: science/theology. The first pair are robust three‐dimensional templates of most human experience; the second pair are linear, abstract concerns of a minority of citizens. In the parallel community—now well developed throughout academia—of science, technology, and society, where the technology/religion matters have been discussed more than the science/religion pair, John Caiazza's point that “techno‐secularism is the real problem” has been front and center for some decades. Among the theologians most aware of this, Raimundo Panikkar, Langdon Gilkey, and Huston Smith, Smith is the one who has taken the case much further than Caiazza, recognizing the danger of the real theological challenge from the religion of scientism and actively working against it. I write from a unique background among those involved in this debate—that of being deeply embedded simultaneously both in the modern science and technology establishment and in the reform of the religious enterprise for fifty years. I make the case that matters are worse than even Smith posits. He shows that scientism as a fundamentalist modern secularism serves the exact function of the theology behind the practiced religion of America and the West, that is, technology. An unexpected ray of hope has appeared in the sudden emergence of whole‐person healing (also known as complementary and alternative medicine), which is used regularly by well over half the population. This reintroduction of the spiritual dimension into this key technology of health will certainly be a major turning point. 相似文献
24.
Julio García Salas 《Scandinavian Psychoanalytic Review》2018,41(1):37-43
In the following article ‘who’ as the agent in the clinical session becomes questioned. By speaking we are introduced in the world of misunderstanding, where we are not merely speaking but being spoken to. Listening to what is being said and in this way misunderstanding what the patient is trying to say helps us in order to locate where the subject of the unconscious places himself in relation to the desire of the Other. In the article, it is conveyed how interpretation is not something that clarifies or explains to the patient his difficulties, but instead locates them by letting them take part in the session. In Lacanian psychoanalysis, locating the subject of the unconscious is crucial as this gives the patient a clue about where they place themselves in relation to the Other. This is why cutting the session is an essential element of its technique, as it stops in this way something that can disturb or hide where the subject of the unconscious has appeared. This allows patients to experience where they are gratifying themselves in their own difficulty. Interpretation is not speaking about the truth but instead, making the truth present in the session. 相似文献
25.
This paper adopts a Lacanian motif to present the world as being psycho‐theologically characterized by sacrifice and loss, with its subjects (including, more often than not, Christians) remaining in bondage to a vicious cycle of tit‐for‐tat violence and retribution. The chief solution to this situation is for the church to mimic the mercy, forgiveness, and cheek‐turning displayed by Jesus. Through via unconditional forgiveness in the face of injustice and oppression, the community defined by the enemy‐loving work of Christ can exemplify an unravelling of the present diabolical world system. In Lacanian terms, the church is responsible to initiate an ongoing assault of the Real (of peace‐making and forgiveness) upon the Symbolic Order (of rights‐seeking and oppression). This article argues that turning the cheek is no mere political tactic, but is indeed the church's singularity, that is, that aspect of a subject whose jouissance (or enjoyment) refuses the validation of the Other. It concludes by highlighting two episodes from the “Allah” controversy in Malaysia where Christian leaders prioritized forgiveness and reconciliation over legal reprisal. 相似文献
26.
R. HORACIO ETCHEGOYEN SAMUEL ZYSMAN 《The International journal of psycho-analysis》2005,86(3):869-894
In the first decades of the 20th century, Freud was known and quoted in Latin America by an elite of enlightened minds. In the 1940s a convergence took place in Buenos Aires of European exiles with local pioneers, and thus the Argentine Psychoanalytical Association was founded in 1942. Since then psychoanalysis has grown steadily and has spread into hospitals and universities, infiuencing culture at large. The socioeconomic situation of that time permitted this phenomenon to develop, to the astonishment of observers. In this paper the authors study the strong infiuence of Kleinian thought during the first 30 years of this development. The original works of local thinkers constitute the intellectual capital that sustains the idea of an Argentine psychoanalytic school. During the 1970s, both society and psychoanalysis endured deep and complex changes. Lacan's teachings gained support and Klein's infiuence began to decline. At present the Buenos Aires Kleinians keep working, while their relationship with Lacanians and other schools is calmer. Respectful discussions became thus possible, oriented to strictly scientific differences. 相似文献
27.
Laurens ten Kate 《Sophia》2008,47(3):327-343
The work of the French philosopher Jean-Luc Nancy shares with the thinkers of the ‘theological turn in phenomenology’ the
programmatic desire to place the ‘theological’, in the broad sense of rethinking the religious traditions in our secular time,
back on the agenda of critical thought. Like those advocating a theological turn in phenomenology, Nancy’s deconstructive
approach to philosophical analysis aims to develop a new sensibility for the other, for transcendence, conceptualized as the
non-apparent in the realm of appearing phenomena. This is why Nancy launches a project looking for the ‘unthought’ and unexpected within
the Christian traditions, called deconstruction of Christianity. However, the deconstructive approach to the non-apparent differs fundamentally from that of the thinkers of the turn (1)
in its being non-apologetic and non-restorative with regard to religion, because it starts from a problematization of the—typically
modern, that is romantic—desire to defend and protect what would be ‘lost’ and possibly to restore this, (2) in its focus
on the complex difference-at-work (différance) between religion and secularism, a difference that can be termed entanglement and complicity between these two, (3) in its hypothesis that this entanglement is essentially one between (the meaning and experience of,
the rituality around) presence and absence in modern culture, (4) in its conviction that the philosophy and history of culture
must join, support, complete and maybe even turn around phenomenology when dealing with the difficult task of determining
what exactly would be ‘left’ of the ‘theological’ in our time. In this article, both positions are compared and confronted
further, leading to an account of Nancy’s re-readings of the Christian legacy (its theology, doctrine, art, rituals etc.),
and ending in a more detailed, exemplary inquiry into the tension between distance and proximity, characteristic of the Christian
God.
相似文献
Laurens ten KateEmail: |
28.
This article affirms the view that literature transmits multiple reflections on human life that shape social mores. Examining stereotypes of age in literature as socially constructed artifacts reveals the prevailing attitudes toward aging during that time. This study focuses on the aging Julius Caesar in William Shakespeare's The Tragedy of Julius Caesar and in George Bernard Shaw's Caesar and Cleopatra. Writing 300 years apart, these two great playwrights inscribe both positive and negative models of aging, reflecting views in their eras that persist today. This article identifies these models, then explores them from a Lacanian standpoint, showing that each dramatist focuses on Caesar's ego development through the opinions of other characters. Offering a primarily negative view of aging, Shakespeare emphasizes the fragmented mirror images that other characters hold up to Caesar. Shaw self-consciously counters Shakespeare by foregrounding Caesar as subject, who beholds his aging self in the mirror of others' opinions while enacting a positive model of aging. Tracing this long tradition of aging stereotypes found in the two plays can be useful as scholars continue to reconstruct society's attitudes toward aging. 相似文献
29.
Mélèse L 《American journal of psychoanalysis》2002,62(1):65-81
This paper examines Balint and Lacan's views about regression and symbolism, language, and transference. The author points out their similarities, their differences, and then proposes a synthesis through his approach of history, genealogy, trauma, and crisis. Freud's notions of masochism, of fixation (innate or phylogenetic) may thus be renewed, leading to the analyst's capacity to cope with deep regression and borderline (Balint) psychosis and perversion (Lacan) or to psychosomatics, including epilepsy. 相似文献
30.
Paul Roazen Cambridge 《International Forum of Psychoanalysis》2013,22(1):73-77
An unusual set of silences mark the history of psychoanalysis, and the origins of training analysis is notable among them. Organizational trade unionist politics too often substitute for genuine scholarship. The advantages and limitations of the practice of training analysis need to be explored. Both Glover and Lacan pioneered politicization. A variety of authoritarian devices have been operating for suppressing "dissidence." The future of psychoanalysis may depend on the extent to which the political, social, and strictly philosophic sides of psychoanalysis get explored. in proposing that training analysis leads to 相似文献