By Sarah Harasym
Levinas and Lacan strains the same techniques and logics of Jacques Lacan and Emmanuel Levinas, to explicitly render the rigorous wondering of the philosophic culture undertaken via those thinkers, and to articulate the theoretical stakes and useful effects of this sort of conjunction for ethics. during this ebook, modern philosophers research this overlooked stumble upon among Levinas and Lacan by means of tracing their preoccupation with matters that emerge in overdue modernity: language, subjectivity, alterity, and ethics.
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For representation is the sphere of meaning belonging to the Imagmary. In this way, the speaking subject is a signification manque, doomed to failure in finding an adequate self-expression or grasp of the Other: the signifer is a signifier only for another subject-but it is the "unconscious subject [who is] essentially the subject who speaks" CSe 1/, 207/S 1/, 17S). We also may formulate the impasse in terms of a distinction between the subject who speaks or utters [Ie sujet de l'enoncel and the resulting constative utterance [Ie sujet de i'enonciation], where the former slides behind the wall of language characteristic of the latter.
45. However, this raises the question of whether in Lacan as well we must assume two different conceptions of the "ego," or whether the devaluation of the ego as a misjudging authority, as generally attributed to Lacan, is the whole truth. For the "I" of the "I am to become" can hardly be the "Vego" of narcissism, at least not (anymore) once it has become what or where it is to become. Alain JuranviIIe, in his essay at the ZUrich symposium "KantlLacan-ethische Grundfragen," reached the same conclusion beginning from a different background.
13-16. 16. As early as 1936, in the final sentence of his essay "De l' evasion," Levinas outlined the necessity of a conceptual reversal: "Our concern is to emerge from Being on a new path, at the risk of reversing certain concepts that seem most evident to the general understanding and to the wisdom of the nations" (De 1'6vasion [Montpellier: Fata Morgana, 1982], p. 99). And in the same essay a complaint is already lodged about "olltologisme" as the "fundamental dogma of all our thinking" (96).
Levinas and Lacan: The Missed Encounter by Sarah Harasym