Esoteric Lacan

Jacques Lacan was fascinated with forms of the "religious" throughout his life, from monotheism, which shaped his account of the signifier, to modern occultism, as he was well acquainted with the writings of figures such as Oskar Goldberg and René Guénon. Lacan also repeatedly turned to non-European religiosities to test the limits of psychoanalytic theory. In his yearly seminars he engaged with traditions such as Kabbalah and Taoism, going beyond the Western Christian, capitalist and postcolonial setting of the French university to search for a possible outside to psychoanalysis. But such a quest ultimately recapitulates Lacan's constant awareness of the desire for a new master, and the still open question regarding the names and meanings that this desire may yield. This anthology of eleven essays, which travel from gnosticism to sufism, from afro-pessimism to post-68 ex-Maoist apocalypticism, investigates these unresolved threads that Lacan left behind. Beneath the exoteric psychoanalytic apparatus of Lacan's thought, there is an esoteric Lacan who remains unexplored.

It is often said that Lacan is the most radical representative of structuralism, a thinker of negativity and alienation, whereas Deleuze is pictured as a great opponent of the structuralist project, a vitalist and a thinker of creative potentialities of desire. It seems the two cannot be further apart. This volume of 12 new essays breaks the myth of their foreignness (if not hostility) and places the two in a productive conversation. By taking on topics such as baroque, perversion, death drive, ontology/topology, face, linguistics and formalism the essays highlight key entry points for a discussion between Lacan's and Deleuze's respective thoughts. The proposed lines of investigation do not argue for a simple equation of their thoughts, but for a 'disjunctive synthesis', which acknowledges their differences, while insisting on their positive and mutually informed reading.

Quintessentially fascinating, love intrigues and perplexes us, and drives much of what we do in life. As wary as we may be of its illusions and disappointments, many of us fall blindly into its traps and become ensnared time and again. Deliriously mad excitement turns to disenchantment, if not deadening repetition, and we wonder how we shall ever break out of this vicious cycle. Can psychoanalysis – with ample assistance from philosophers, poets, novelists, and songwriters – give us a new perspective on the wellsprings and course of love? Can it help us fathom how and why we are often looking for love in all the wrong places, and are fundamentally confused about “what love really is”? In this lively and wide-ranging exploration of love throughout the ages, Fink argues that it can. Taking within his compass a vast array of traditions – from Antiquity to the courtly love poets, Christian love, and Romanticism – and providing an in-depth examination of Freud and Lacan on love and libido, Fink unpacks Lacan’s paradoxical claim that “love is giving what you don’t have.” He shows how the emptiness or lack we feel within ourselves gets covered over or entwined in love, and how it is possible and indeed vital to give something to another that we feel we ourselves don’t have. This first-ever commentary on Lacan’s Seminar VIII, Transference, provides readers with a clear and systematic introduction to Lacan’s views on love. It will be of great value to students and scholars of psychology and of the humanities generally, and to analysts of all persuasions.

Drawing on relevant postmodern theories, and exploring the link between the dynamics of eroticism and esotericism, this book establishes the esoteric significance of the bawdy tales in R?m?'s (d. 1273) "Mathnaw?," a masterpiece of medieval Perso-Islamic mystical literature.

"A major and long overdue addition to the America/English psychoanalytic literature. . . . All major concepts—among them the mirror stage, the Name-of-the-Father, metaphor and metonymy, the phallus, the foreclosure of the subject—are developed in depth." -Nicholas Kouretsas, Harvard Medical School

Reading Lacan’s Écrits is the first extensive set of commentaries on the complete edition of Lacan’s Écrits to be published in English. This third volume provides an indispensable companion piece to some of Lacan’s most crucial and notoriously challenging writings, from ‘Logical Time’ to ‘Response to Jean Hyppolite’, and including ‘The Function and Field of Speech’, ‘Variations on the Standard Treatment’ and ‘Presentation on Transference’. With the contributions of some of the world’s most renowned Lacanian scholars and analysts – such as Bernard Burgoyne, Marc De Kesel and Russell Grigg – this volume encompasses a series of systematic, paragraph-by-paragraph commentaries which not only contextualize, explain and interrogate Lacan’s arguments, but afford the reader multiple interpretive routes through the complete edition of Lacan’s most labyrinthine of texts. As there is no existing set of exhaustive commentaries on Lacan’s Écrits available in English, this volume acts as an essential and incisive reference-text for psychoanalysts and psychoanalytic psychotherapists in training and in practice, as well as philosophers, cultural theorists and literary, social science and humanities researchers. Considering the significance of Écrits as a landmark in the history of psychoanalysis, this far-reaching and accessible guide will sustain and continue to animate critical engagement with one of the most challenging intellectual works of the twentieth century.

Despite philosophers’ growing interest in the relation between philosophy and literature in general, over the last few decades comparatively few studies have been published dealing more narrowly with the literary aspects of philosophical texts. The relationship between philosophy and literature is too often taken to be "literature as philosophy" and very rarely "philosophy as literature." It is the dissatisfaction with this one-sidedness that lies at the heart of the present volume. Philosophy has nothing to lose by engaging in a serious process of literary self-analysis. On the contrary, such an exercise would most likely make it stronger, more sophisticated, more playful and especially more self-reflexive. By not moving in this direction, philosophy places itself in the position of not following what has been deemed, since Socrates at least, the worthiest of all philosophical ideals: self-knowledge. This book was originally published as a special issue of The European Legacy.