By Roberto Harari
During this lucid and compelling research of Lacan's twenty-third seminar, “Le Sinthome,” Roberto Harari issues to new psychoanalytic pathways that lead past Freudian oedipal dynamics.Lacan's seminar measures the limits among creativity and neurosis. We learn the way poetry and wordplay could provide possible choices to neurotic soreness or even psychotic delusions, with Joyce as our subject.This new translation makes the intricacies of Lacan's seminar to be had to the English-speaking international for the 1st time. The author's available, lively prose explains the nuances of Lacanian concept with ideal clarity.In the extreme stumble upon among Lacan and Joyce, Harari unearths unforeseen affinities among them either as theorists and writers. It illustrates how literature is the classy area that's closest to the analytic event.
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During this lucid and compelling research of Lacan's twenty-third seminar, “Le Sinthome,” Roberto Harari issues to new psychoanalytic pathways that lead past Freudian oedipal dynamics. Lacan's seminar measures the bounds among creativity and neurosis. We learn the way poetry and wordplay could supply choices to neurotic soreness or even psychotic delusions, with Joyce as our topic.
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Additional resources for How James Joyce Made His Name: A Reading of the Final Lacan (Contemporary Theory)
We are thus dealing with a category that lies outside the dialectic of general and particular: the sinthome is singular. Lacan points out that it is precisely here that Aristotle goes wrong. Another surprise: How has the philosopher gone wrong? " Lacan's joke here is a serious one: Aristotle is wrong, because Socrates is JOYCE AND LACAN 31 not a man. This may seem rather abstruse, but it turns out that he is not a man precisely because he prefers to die. Although Socrates could certainly have won a pardon when it came to the famous verdict (as narrated in the Phaedo, the Apology, and other Platonic dialogues) if he had defended himself—for his defense would certainly have carried more weight than the arguments of his accusers—he chose to drink the hemlock in order to save his own honor and that of the polis.
In other words, it was not a question of fishing out some old word that is dead and buried, in the course of a scholarly excursus into the 15th century, in order to reveal one's sophistication. On the contrary, Lacan sought 24 HOW JAMES JOYCE MADE HIS NAME in this way to revitalize an open pathway: in sum, to move from the symptom to the sinthome. Thus, Lacan tells us, he is employing a different nomination in order to account for different constellations. They should not be confused, they are two quite distinct concepts; and this is why, if we were to call this seminar The Symptom, we would alter its object.
The reader may wonder whether Lacan himself is very far from such a sacrifice and such a demand. All those who have labored on his work for almost thirty years would answer no; and in a virtual sense, Lacan also demands that we sacrifice our entire lives to him. Evie, M'Adam's Eve, bears the mark of completeness, according to Lacan. This is a decisive moment in his work, for he has taught that woman is not-all, being divided, barred: thus he could write Jzti femme. In order to support this idea, we recall, he refers to Freud: specifically to the latter's claim that there was a split between two libidinal tendencies, one marked by the clitoris and the other vaginal.