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This article seeks to discuss and illustrate how employing theoretical elements and interpretative frames from Lacanian psychoanalysis might help to conceptualize and analyze the affective dimension of European identity. European identity, as constructed in the discourses of European institutions, is believed to be crucial in legitimating the political project of European integration. It is argued that in order to understand how "desire" and jouissance ("enjoyment") are active in this construction of European identity, we need to focus on the plotlines of the dominant narrative about Europe as articulated in official discourses. Using such an approach, I show that the EU's preferred construction of a European identity, which narrates the EU as a grand peace project, is structured around the sacrifice of "national" jouissance, which in turn becomes a site of political enjoyment through the mediation of an external gaze.

This article is part of the special section titled Recursive Easts, Shifting Peripheries, guest edited by Pamela Ballinger. The European Neighborhood Policy (ENP), launched in 2002–2003, was presented as the EU's way of responding to the Eastern neighbours' desires for closer ties to the Union. The policy ignored, however, that if such desires did exist they were aimed at full EU membership, rather than at mere neighbourliness. Indeed, the EU's insistence that the ENP entailed neither a promise of, nor a definite ruling out of, membership, meant that the policy caught the eastern neighbours in a continuous state of ambivalent liminality. This article argues that this ambiguity at the heart of the policy is linked to the rather self-congratulatory idea of EUrope as "the club everybody wants to join," and thus to a distinction between those who were European (the EU) and those who were inscribed with a desire for becoming European (the neighbours). The neighbours were defined not by their own position but by their desire for the privileged position of the articulating (EUropean) subject. The ENP's function of arresting the neighbours in a liminal position might as such be understood as a way of continually reproducing and displaying their desire for Europe, a desire which could then be imitated also in the disenchanted populations of the EU itself.

AbstractThe question of European identity today seems to be all the more pressing, as the current financial crisis is not only quickly developing into one of internal political cohesion for the Union, but has also certainly aggravated the long‐standing problem of a lack of identification with the European political project among European populations. This article seeks to discuss this disenchantment with Europe through a concept of political myth. It argues that political myths entail both narrations of communal origins and utopian horizons of the communal future. Drawing on insights from Lacanian psychoanalysis, it connects the utopian dimension of myth to the level of affective investment in political communities, and suggests that the disenchantment with the European project might be partly due to the fact that its original utopian horizon – that of peace in Europe – today seems to have been achieved.

Abstract
While Reinhart Koselleck articulated the limits of conceptual history in relation to social history, and the limits of historiographical understanding in his discussion of the event, his thinking about the limits of the conceptual as such is harder to trace. However, a close reading of key texts where he discusses situations or events marked as "meaningless" or absurd, allows us to uncover both his ethics and analytics of the limit of meaning, of what we call "the ungraspable." It is further argued that Koselleck's conceptual mapping of European modernity can be fruitfully extended by bringing it into contact with the ideas of thinkers such as Michel De Certeau, Edourd Glissant, and Francis Affergan who have contemplated how especially "the colonial" both represents the outside to and is the site from which the limit of European modernity and its conceptual universe might be (re)thought.