This book presents the radical theory of subjectivity found in the work of Jacques Lacan. Against the tide of post-structuralist thinkers who announced “the death of the subject,” Bruce Fink explores what it means to come into being as a subject where impersonal forces once reigned, subjectify the alien roll of the dice at the beginning of our universe, and make our own knotted web of our parents’ desires that led them to bring us into this world.
Lucidly guiding readers through the labyrinth of Lacanian theory—unpacking such central notions as the Other, object a, the unconscious structured like a language, alienation and separation, the paternal metaphor, jouissance, and sexual difference—Fink demonstrates in-depth knowledge of Lacan’s theoretical and clinical work. One of the first books to have appeared in English that has displayed a firm grasp of both theory and practice of Lacanian psychoanalysis, the author being one of the only few Americans to have undergone full training with Lacan’s school in Paris.
Are you a feminist? Do you believe women are human beings and that they deserve all the same rights as men? If so, then you are a feminist . . .
Or are you? Is it really that simple? Outspoken cultural critic Jessa Crispin says somewhere along the way, the movement for female liberation sacrificed meaning for acceptance, and left us with a banal, polite, ineffectual pose that barely challenges the status quo.
In this bracing, fiercely intelligent manifesto, she demands more: nothing less than the total dismantling of the system of oppression—and of what people currently think of as “feminism.”
This anthology includes all of the major works by René Descartes over his lifetime in their entirety, important selections from his lesser known writings, and key selections from his philosophical correspondence.
Widely regarded as the father of modern Western philosophy, Descartes sought to look beyond established ideas and create a thought system based on reason. In this profound work he meditates on doubt, the human soul, God, truth and the nature of existence itself.
1. Art is not the sublime descent of the infinite into the finite abjection of the body and sexuality. On the contrary, it is the production of an infinite subjective series, through the finite means of a material subtraction.
2. Art cannot merely be the expression of a particularity (be it ethnic or personal). Art is the impersonal production of a truth that is addressed to everyone.
3. Art is the process of a truth, and this truth is always the truth of the sensible or sensual, the sensible qua sensible. This means: the transformation of the sensible into an happening of the Idea.
4. There is necessarily a plurality of arts, and however we may imagine the ways in which the arts might intersect there is no imaginable way of totalizing this plurality.
5. Every art develops from an impure form, and the progressive purification of this impurity shapes the history both of a particular artistic truth and of its exhaustion.
6. The subjects of an artistic truth are the works which compose it.
7. This composition is an infinite configuration, which in our own contemporary artistic context is a generic totality.
8. The real of art is ideal [Èelle] impurity conceived through the immanent process of its purification. In other words, the raw material of art is determined by the contingent inception of a form. Art is the secondary formalisation of the advent of a hitherto formless form.
9. The only maxim of contemporary art is: do not be imperial. This also means: do not be democratic, if democracy implies conformity with the imperial idea of political liberty.
10. Non-imperial art is necessarily abstract art, in this sense: it abstracts itself from all particularity, and formalises this gesture of abstraction.
11. The abstraction of non-imperial art is not concerned with any particular public or audience. Non-imperial art is related to a kind of aristocratic-proletarian ethic: it does what it says, without distinguishing between kinds of people.
12. Non-imperial art must be as rigorous as a mathematical demonstration, as surprising as an ambush in the night, and as elevated as a star.
13. Today art can only be made from the starting point of that which, as far as Empire is concerned, doesn’t exist. Through its abstraction, art renders this in-existence visible. This is what governs the formal principle of every art: the effort to render visible to everyone that which, for Empire (and so by extension for everyone, though from a different point of view), doesn’t exist.
14. Since it is sure of its ability to control the entire domain of the visible and the audible via the laws governing commercial circulation and democratic communication, Empire no longer censures anything. All art, and all thought, is ruined when we accept this permission to consume, to communicate and to enjoy. We should become the pitiless censors of ourselves.
15. It is better to do nothing than to contribute to the invention of formal ways of rendering visible that which Empire already recognises as existent.
Written in the white heat of revolutionary Russia’s Civil War, Trotsky’s Terrorism and Communism: A Reply to Karl Kautsky is one of the most potent defenses of revolutionary dictatorship. In his provocative commentary to this new edition the philosopher Slavoj Žižek argues that Trotsky’s attack on the illusions of liberal democracy has a vital relevance today.