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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.

Intro -- urplus -- Contents -- Acknowledgments -- Introduction: The Context -- Postmodern "Neo-Spinozism" -- Scientific "Neo-Spinozism" and Hegel -- After the Context -- Consensual, Evolutionist "Modern Spinozism" -- Part I. Secular Causality and Its Enjoyment -- From the First Cause to Transference -- Causes or Reasons? -- Secular Ontology: Differential (Non-)Substanceand the End of (Anti-)Platonism -- Wherein Consists the Break of Secular Modernity? -- History of Differential (Non-)Substance -- Ethics of Differential (Non-)Substance -- From Libido to Enjoyment -- A History of God in Secular Reason(From Philosophy to Non-Anti-Philosophy) -- God in (or out of?) Cultural Studies -- The Break of Extimacy -- (Burning with) Enjoyment -- God, Nobody, or Mr. Nobody? -- Part II. Kant with Marx: Surplus, Or, Gaze -- Commodity Fetishism:Toward an Epistemo-/Ontology of Surplus -- The Rule of Representation and Sex(From Kant's Rule of Reason to Marx's Rule of Exchange-Value) -- Set Theory and Being(Marx's Materialist Metaphysics) -- From Absolute Knowledge to the Gaze -- Is It Possible Not to Hate Representation?(Another Look at Empire) -- Conclusion: Another Look at Ethics, or, Commodity and the Gaze -- Notes -- Works Cited -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- R -- S -- T -- U -- V -- W -- Y -- Z -- Conclusion. Raising a Question.

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.