Read My Desire

In Read My Desire, Joan Copjec stages a confrontation between the theories of Jacques Lacan and those of Michel Foucault, protagonists of two powerful modern disciplines—psychoanalysis and historicism. Ordinarily, these modes of thinking only cross paths long enough for historicists to charge psychoanalysis with an indifference to history, but here psychoanalysis, via Lacan, goes on the offensive. Refusing to cede history to the historicists, Copjec makes a case for the superiority of Lacan’s explanation of historical processes and generative principles. Her goal is to inspire a new kind of cultural critique, one that is “literate in desire,” and capable of interpreting what is unsaid in the manifold operations of culture.

In Read My Desire, Joan Copjec stages a confrontation between the theories of Jacques Lacan and those of Michel Foucault, protagonists of two powerful modern disciplines—psychoanalysis and historicism. Ordinarily, these modes of thinking only cross paths long enough for historicists to charge psychoanalysis with an indifference to history, but here psychoanalysis, via Lacan, goes on the offensive. Refusing to cede history to the historicists, Copjec makes a case for the superiority of Lacan’s explanation of historical processes and generative principles. Her goal is to inspire a new kind of cultural critique, one that is “literate in desire,” and capable of interpreting what is unsaid in the manifold operations of culture.

What does Lacan show us? He shows us that desire is not a biological function; that it is not correlated with a natural object; and that its object is fantasized. Because of this, desire is extravagant. It cannot be grasped by those who might try to master it. It plays tricks on them. Yet if it is not recognized, it produces symptoms. In psychoanalysis, the goal is to interpret—that is, to read—the message regarding desire that is harbored within the symptom. Although desire upsets us, it also inspires us to invent artifices that can serve us as a compass. An animal species has a single natural compass. Human beings, on the other hand, have multiple compasses: signifying montages and discourses. They tell you what to do: how to think, how to enjoy, and how to reproduce. Yet each person's fantasy remains irreducible to shared ideals. Up until recently, all of our compasses, no matter how varied, pointed in the same direction: toward the Father. We considered the patriarch to be an anthropological invariant. His decline accelerated owing to increasing equality, the growth of capitalism, and the ever-greater domination of technology. We have reached the end of the Father Age. Another discourse is in the process of taking the former's place. It champions innovation over tradition; networks over hierarchies; the draw of the future over the weight of the past; femininity over virility. Where there had previously been a fixed order, transformational flows constantly push back any and all limits. Freud was a product of the Father Age. He did a great deal to save it. The Catholic Church finally realized this. Lacan followed the way paved by Freud, but it led him to posit that the father is a symptom. He demonstrates that here using Hamlet as an example. What people have latched onto about Lacan's work—his formalization of the Oedipus complex and his emphasis on the Name-of-the-Father—was merely his point of departure. Seminar VI already revises this: the Oedipus complex is not the only solution to desire, it is merely a normalized form thereof; it is, moreover, a pathogenic form; it does not exhaustively explain desire’s course. Hence the eulogy of perversion with which this seminar ends: Lacan views perversion here as a rebellion against the identifications that assure the maintenance of social routines. This Seminar predicted “the revamping of formally established conformisms and even their explosion.” We have reached that point. Lacan is talking about us.

The latest from Ian Leslie, the author of Born Liars, a Globe and Mail Top 100 Book, is a fascinating look at the human characteristic of curiosity — our extraordinary capacity to take pleasure in discovering, learning, and understanding. Curious shows how the practice of “deep curiosity” — persistent, self-reflective seeking of knowledge and insight — is key to the success of our careers, the happiness of our children, the strength of our relationships, and the progress of societies. But it also argues that it is a fragile quality, which wanes and waxes over time, and that we take it for granted at our peril. Ian Leslie proposes that the Internet is opening up a “curiosity gap,” by exacerbating the divide between those with a large cognitive appetite, and those happy knowing no more than they have to know; between the curious and the incurious. He draws on many sources and stories to illustrate his points: Benjamin Franklin at Portsmouth Harbour studying the effect of oil on choppy waters; a bored Galileo distracting himself in a Pisa cathedral by observing the swinging of a recently lit lamp; Leonardo da Vinci doodling ideas in his notebook; Google co-founder Larry Page’s thoughts on the perfect search engine; the invention of the microwave oven; the advantages of your local bookseller over Amazon’s algorithms; a reassessment of Donald Rumsfeld’s defense strategy, and many more. Rich, textured, and exciting, Curious is a new take on the most absorbing human trait of all.

Money can buy you freedom. But what about happiness? When Jocelyne looks at herself in the mirror, she sees a middle-aged, married woman who runs a dressmaking shop in a small provincial French town and lives a very ordinary existence. But what happened to all those dreams she had when she was 17? Then she wins millions on the lottery and has the chance to change her life for ever. So why does she find herself reluctant to accept the money? To help her decide what to do, she begins to compile a list of her heart's desires, never suspecting for one moment that the decision might be taken out of her hands ...

Experience deeper intimacy with God by adopting a "lifestyle of worship."

Discusses how to apply lessons from the research on motivation in the classroom, from elementary through high school.

Thomas Armstrong vows only the loss of his faculties could ever convince him to take Amelia Bertram under his care during her father’s absence from England. Sadly, that loss does occur… the moment Lady Amelia publicly states that rumors of his exalted sexual prowess are more fable than fact. Responding like any man with an ounce of pride would, he picks up the gauntlet she threw down on the ballroom floor. After the death of her mother, Amelia Bertram is further devastated by the withdrawal of her father’s love. To survive the double heartbreak, she walls off her emotions. Now, her social faux pas finds her sharing a roof with the very man who took her place in her father’s affections…the man her father hopes one day to call son. In the seclusion of his country estate, Thomas glimpses in Amelia a vulnerability buried beneath a mountain of jealousy and pain. In turn, she discovers the ton’s ‘golden Greek god’ is more than the sum of rumor and innuendo. Soon a fire ignites between them not even a deluge from the Thames can extinguish. Can they set aside their plans—his for revenge, hers to escape—to forge a love powerful enough to surmount his pride and crumble the walls surrounding her heart? *Reissue. Originally published by Kensington Publishing in 2011