By Marc De Kesel
In Eros and Ethics, Marc De Kesel patiently exposes the traces of suggestion underlying Jacques Lacan’s frequently complicated and cryptic reasoning concerning ethics and morality in his 7th seminar, The Ethics of Psychoanalysis (1959–1960). during this seminar, Lacan arrives at a slightly puzzling end: that which, over the a long time, has been purported to be “the best solid” is in truth not anything yet “radical evil”; consequently, the final word target of human hope isn't happiness and self-realization, yet destruction and demise. And but, Lacan speeds up so as to add, the morality in keeping with this end is much from being melancholic or tragic. particularly, it ends up in an encouraging ethics that for the 1st time in background offers complete ethical weight to the erotic. De Kesel’s shut studying uncovers the true scope of Lacan’s feedback in regards to the moralizing ethics of our time, and is among the infrequent books that provides the reader complete entry to the letter of the Lacanian textual content.
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Additional info for Eros and Ethics: Reading Jacques Lacan’s Seminar VII
It is brought to his attention through a passage from Simone Weil’s, Gravity and Grace, a compilation of aphorisms. There, the famous Christian mystic refers to the mystery of the “miser,” a passage to which Lacan returns four times in the course of his seminar. 49 32 Eros and Ethics The idea that a miser would miss his treasure most if it were lost is indeed not that certain. In fact, he already misses it. This is precisely why he is a miser: he not only denies everyone else the enjoyment of his treasure, but also himself.
He deﬁnes it as a more or less ﬁxed scenario of signiﬁers thanks to which the subject, sliding from one signiﬁer to another, gains a certain consistency. 45 This series invariably tells how the subject in one way or another disappears under the signiﬁer (because that is what it must do in order to become the “bearer” of signiﬁers). ”46 In other words, it reveals how they would like to disappear in (and under) the symbolic order, hence Lacan’s interpretation. In his conceptualization, the phantasm stands for a linguistic “image” that shows in a hidden way how the libidinal being has disappeared in the Other so as, in this way, to become its subject.
Precisely because of that lack, the signiﬁer can constitute the solution to the infantile libidinal being’s traumatic problem. It enables the infant to identify her own drive-induced lack37 with the signiﬁer’s lack so as to be able to miscognize, at this imaginary level, all lack. More speciﬁcally, the infant will constitute her “self” as an answer to the Other’s demand. Or, in linguistic terms, the subject will maintain itself as the signiﬁed (signiﬁé) of the signiﬁers (signiﬁants) it receives from the Other’s demand.