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'Der Autor diskutiert Kaminskis Forderung, jedes psychologische Paradigma müsse 'sich mindestens auch dieses fragen: ob ihr homo psychologicus lebensfähig wäre, ob er Gesellschaft entwickeln könnte, ob er Psychologie hervorzubringen und anzuwenden imstande wäre'. Zum Teil komplementär, zum Teil im Widerspruch zur akademischen Psychologie vertritt er ein psychoanalytisches Subjektmodell, das die selbst- und ich-psychologischen Vorstellungen eines autonomen Ich als Illusionsbildung verwirft, die zentralen Determinanten des Unbewussten, des Begehrens, des Phantasmas sowie die Topologie des Realen, Symbolischen, Imaginären herausarbeitet. Als kritische Psychologie ist sich diese psychoanalytische Psychologie dennoch ihrer unausweichlichen Selbstverkennung, ihres provisorischen Charakters als theoretisches 'Exoskelett' bewusst.' (Autorenreferat)

The purpose of this paper is to demonstrate how Heidegger's claim to being-to-death can be understood as a condition of possibility for the responsibility of desire as formulated by Lacanian psychoanalysis. First, the structure of the Heideggerian Dasein, as well as its existential ones, is described. Next, the use and the sense of the notion of desire in Lacan is analyzed. Both in an authentic existence and at the end of analysis, where the subject knows how to deal with his losses, in the face of anguish, he assumes a role of protagonist of his existence and manages to be responsible for his desire. The analysis, in this sense, serves as a tool that enables the subject to deal with this suffering arising from the lack, of this nothing that Heidegger spoke. Obviously, the analysis does not aim to eliminate this ontological lack, but only to deconstruct the phantasms that the subject has constructed to ward off what is his own, constituting his ontological structure, that is, his finitude. Thus, for Heidegger, through the affirmation of anguish in the face of death, and for Lacan, where the subject has assumed the tragedy of his existence - at the end of analysis - it is the affirmation of finitude that makes it possible to hold the desire, authentic or, if you prefer, subject.

Review:Parker, Ian y Pavón-Cuellar, David (Coord.). Lacan, discurso, acontecimiento. Nuevos análisis de la indeterminación textual. Ciudad de México: Universidad Michoacana de San Nicolás de Hidalgo - Plaza y Valdés Editores, 2013. 429 páginas. ; Reseña:Parker, Ian y Pavón-Cuellar, David (Coord.). Lacan, discurso, acontecimiento. Nuevos análisis de la indeterminación textual. Ciudad de México: Universidad Michoacana de San Nicolás de Hidalgo - Plaza y Valdés Editores, 2013. 429 páginas. ; Revue:Parker, Ian y Pavón-Cuellar, David (Coord.). Lacan, discurso, acontecimiento. Nuevos análisis de la indeterminación textual. Ciudad de México: Universidad Michoacana de San Nicolás de Hidalgo - Plaza y Valdés Editores, 2013. 429 páginas.

This article presents the research results of Jaque Lacan's ethics of psychoanalysis. Lacan suggested both the new theory of desire and the new ethics which is motivated by a desire as a criterion of an action. In this article the author reconstructs the Lacan's system of arguments, which proves the fact, that desire can be considered as a criterion of an action, not its motive. This paper shows that the ethics of desire, that was originally developed in relation to the problem of the criterion of an analytical act, is also important for the ethical position of the patient, and therefore can be presented as a universal ethic. The article also provides evidence that psychoanalytic work can be considered as an ethical practice, since there is a transformation of the ethical position of the patient in it. Initially, the patient takes an ethical position that can be defined as the desire to achieve the good, it would lead the subject to satisfaction, comfort and tranquility. On the other hand, psychoanalysis reveals a different ethical perspective to the patient, where the desire defines how the patient chooses the path. First of all, this is about the analyst's desire. This term means a special formation that was resulted by the analyst's own analysis. Lacan believed that a psychoanalyst is the result of his/her own analysis, one of the main effects of which is the analyst's desire. The analyst's desire serves as a criterion for the analyst to perform analytical acts in his/her psychoanalytic practice. But the ethics of desire is important not only for the psychoanalyst. The author's task is to show that a patient who came to the analysis for the sake of therapy also performs the transformation of an ethical position in the process of analysis. This is the basic condition of psychoanalytic therapy. The main purpose of psychoanalysis is the study of unconscious desire, as a result of which the patient becomes an analysand and gets the opportunity to face his/her desire and follow it. To follow the desire means to decide to abandon the perspective of satisfaction and to bet on what is opposed to peace and completeness, and what can be defined as life.

Contrairement à une version devenue « officielle », et malgré la relation privilégiée que Lacan établit avec l'anthropologue Claude Lévi-Strauss pendant la première période de son enseignement, il s'en détache progressivement mais totalement. Il élabore ce qu'il nomme la dimension symbolique en référence à la dimension imaginaire de constitution du sujet, très différente de la « fonction symbolique » lévi-straussienne. Plus que cela, sa lecture de l'Essai sur le don, de Marcel Mauss, perceptible dès le Rapport de Rome, dans lequel Lacan insiste sur le lien étroit existant entre la dimension du don (symbolique) et ce quíil appellera la dimension de la parole, montre que le premier Lacan, tout au moins, est, déjà, profondément maussien.

In the present article, Todd McGowan points several introductory considerations on the usefulness of the concept of "the gaze", as it is understood by Jacques Lacan, for cinematic language. This is in order to show the links of psychoanalysis with film theory, and the political potential of this relationship. It is complemented with a brief introduction by the translator. ; En el presente artículo, Todd McGowan señala algunas consideraciones introductorias a la utilidad del concepto de "la mirada", en el sentido que tiene en el pensamiento de Jacques Lacan, para el lenguaje cinematográfico. Esto para demostrar los nexos que tiene el psicoanálisis con la teoría del cine, así como el potencial político de esta relación. Se complementa con una breve introducción por parte del traductor.

1.Introduction -- 2. The Cogito and its Detractors -- 3. From the Cogito to the Unconscious -- 4. The Unconscious and Language -- 5. From the Symbolic to the Ethical -- 6. The Law of the Subject and the Law of the Other -- 7. Ethics Following Ricoeur -- 8. Ethics After Lacan -- 9. Conclusion -- Bibliography

When Posthumanism displaces the traditional human subject, what does psychoanalysis add to contemporary conversations about subject/object relations, systems, perspectives, and values? This book discusses whether Posthumanism itself is a cultural indication of a shift in thinking that is moving from language to matter, from a politics focused on social relations to one organized according to a broader sense of object in environments. Together the authors question what is at stake in this shift and what psychoanalysis can say about it. 0Promoting psychoanalysis? focus on the cybernetic relationships among subjects, language, social organizations, desire, drive, and other human motivations, this book demonstrates the continued relevance of Lacan?s work not only to continued understandings of the human subject, but to the broader cultural impasses we now face. This book explains how Lacanian notions of the subject inform current discussions about human complicity with, and resistance to, algorithmic governing regimes, which themselves more wholly produce a ?post?-humanism than any philosophical displacement of human centrality could

Was LACAN genau gesagt hat, steht nicht fest. Sein Werk liegt in autorisierten, aber problematischen, und in kritischen, aber nicht legitimierten Fassungen vor. Des Meisters "wahre Worte" sind nicht zugänglich; wer etwas davon wissen will, sieht sich auf Boten verwiesen, auf Wirkungen, durch Weisung oder Lektüre Angestoßenes. Der Sammelband von THOLEN, SCHMITZ und RIEPE vereinigt Texte aus verschiedensten Bereichen, in denen mit Hilfe LACANschen Denkens gearbeitet wird: die Themen reichen von Lese-Rechtschreibschwäche über juristische Fragen der Todesdefinition, über KAFKA- und HÖLDERLIN-Deutungen zur Filmtheorie und zur Geschichte der Psychologie. Das ist zu viel für einen Sammelband akademischen Zuschnitts, aber deshalb gerade das, was so etwas wie einen LACANschen Raum zu erschließen hilft; es führt über sozialwissenschaftliche "Abteilungen" hinaus und hält sich im lichten Gelände des Kahlschlags nicht auf. Wer das Buch gelesen hat, wird nicht mehr der- oder dieselbe sein – leicht korrigiert, sähe dieses LACANsche Versprechen im vorliegenden Falle etwa so aus: Leser und Leserinnen werden ihre Zeit nicht vertan haben. Wie kaum anders möglich, stehen in einigen Beiträgen zum rezensierten Werk Schul- und Begriffsfragen im Mittelpunkt: Versuche der Selbstvergewisserung, rezeptions- und übersetzungsbezogene Überlegungen und Kritik. Doch ist die Mehrzahl der Aufsätze von allgemeinem und kulturwissenschaftlichem Interesse; übrigens kommt bei Erörterungen zum Borromäischen Knoten auch der Spieltrieb nicht zu kurz. Schwächer fallen drei von vier Arbeiten zur LACAN-Rezeption in europäischen Ländern aus; aber an diesen eher harmonieorientierten Texten ist immer noch interessant, was nicht zur Sprache kommt. In einem eigenen Rückblick auf die italienische LACAN-Rezeption will ich im Gegenzug konflikthaltige Tendenzen der Rezeption unterstreichen.

239 p. ; Libro Electrónico ; The work of Jacques Lacan has become an influential source to most disciplines of the social sciences, and is now considered a standard reference in literary theory, cultural studies and political theory. While management and organization studies has traditionally been preoccupied with questions of making corporations more efficient and productive, it has also mobilized a strong and forceful critique of work, management and capitalism. It is primarily as a contribution to this tradition of critical scholarship that we can see the work of Lacan now emerging. ; La obra de Jacques Lacan se ha convertido en una fuente de influencia para la mayoría de las disciplinas de las ciencias sociales, y ahora se considera una referencia estándar en la teoría literaria, estudios culturales y la teoría política. Mientras que los estudios de gestión y organización ha sido tradicionalmente preocupado por las cuestiones de lo que las empresas más eficientes y productivos, sino que también ha movilizado una fuerte crítica y contundente del trabajo, la gestión y el capitalismo. Es sobre todo como una contribución a esta tradición de los estudios críticos que podemos ver la obra de Lacan surgiendo. ; Contributors ix Preface xiii Carl Cederström and Casper Hoedemaekers 1 Lacan and Organization: An Introduction 1 2 Lacan at Work 13 3 Symbolic Authority, Fantasmatic Enjoyment and the Spirits of Capitalism: Genealogies of Mutual Engagement 59 4 The Unbearable Weight of Happiness 101 5 For the Love of the Organization 133 6 You Are Where You Are Not: Lacan and Ideology in Contemporary Workplaces 169 7 Danger! Neurotics at Work 187 8 Lacan in Organization Studies 211

Abstract
What does it mean to bring Marxism and psychoanalysis together at this conjuncture? Such a project has been a throughline, arguably, for Fredric Jameson's work for the past four decades. In this review-article, I read his chapter on Lacan and Hamlet for how it helps us to understand, not only how Jameson's ruminations on desire and neurosis highlight the social tendencies in Lacanian theory (for example, the notion that desire is the desire of the other), but also how that relationship throws new light on both the Marxist project and psychoanalysis proper.