Diaeresis - Böcker

A radical reinterpretation of the origin of religion through a psychoanalytic theorization of the unknown  Renowned psychoanalytic philosopher Richard Boothby puts forward a novel theory of religion inspired by Jacques Lacan’s theory of das Ding, the disquieting, inaccessible dimension of fellow human beings. This notion of an unfathomable excess, originally encountered in the figure of the mother, led Lacan to break with Freud’s formulation of the Oedipus complex and underlies Lacan’s distinctive conception of unconscious dynamics. Leaning on this account, Boothby shows how our sense of the sacred arises from our relation to what we do not know.  Embracing the Void lays out the range of Freud’s attempts at a psychoanalytic theory of religion and then sketches the rough contours of Lacan’s contrasting approach. From there, Boothby offers the theoretical tools for interpreting the religious impulse and analyzes key religious traditions, from ancient Greek polytheism to Judaism and Christianity, and from Hinduism and Buddhism to Islam, finally turning to modern capitalist culture and the seductive deity that dominates it—money. Lucid, accessible, and compelling, the book provides a cogent intervention in one of the psychoanalytic tradition’s most contentious topics and offers a new approach to our understanding of religion.

Adrian Johnston’s Prolegomena to Any Future Materialism, planned for three volumes, will lay the foundations for a new materialist theoretical apparatus, his “transcendental materialism.” In this first volume, Johnston clears an opening within contemporary philosophy and theory for his unique position. He engages closely with Lacan, Badiou, and Meillassoux, demonstrating how each of these philosophers can be seen as failing to forge an authentically atheistic materialism. Johnston builds a new materialism both profoundly influenced by these brilliant comrades of a shared cause as well as making up for the shortcomings of their own creative attempts to bring to realization the Lacanian vision of an Other-less, One-less ontology. The Outcome of Contemporary French Philosophy yields intellectual weapons suitable for deployment on multiple fronts simultaneously, effective against the mutually entangled spiritualist and scientistic foes of our post-Enlightenment, biopolitical era of nothing more than commodities and currencies.

Recent philosophical reexaminations of sacred texts have focused almost exclusively on the Christian New Testament, and Paul in particular. The Book of Job and the Immanent Genesis of Transcendence revives the enduring philosophical relevance and political urgency of the book of Job and thus contributes to the recent ""turn toward religion"" among philosophers such as Slavoj Žižek and Alain Badiou. Job is often understood to be a trite folktale about human limitation in the face of confounding and absolute transcendence; on the contrary, Hankins demonstrates that Job is a drama about the struggle to create a just and viable life in a material world that is ontologically incomplete and consequently open to radical, unpredictable transformation. Job's abiding legacy for any future materialist theology becomes clear as Hankins analyzes Job's dramatizations of a transcendence that is not externally opposed to but that emerges from an ontologically incomplete material world.

For Badiou serves both as an introduction to the influential French philosopher Alain Badiou’s thought and as an in-depth examination of his work. Ruda begins with a thorough and clear outline of the sometimes difficult main tenets of Badiou’s philosophy. He then traces the philosophers throughout Western thought who have influenced Badiou’s project—especially Plato, Descartes, Hegel, and Marx—and on whose work Badiou has developed his provocative philosophy. Ruda draws from Badiou’s oeuvre a series of directives with regard to renewing philosophy for the twenty-first century. For Badiou continues the interrogations of its subject and raises new materialistic and dialectical questions for the next generation of engaged philosophers.

For Badiou serves both as an introduction to the influential French philosopher Alain Badiou’s thought and as an in-depth examination of his work. Ruda begins with a thorough and clear outline of the sometimes difficult main tenets of Badiou’s philosophy. He then traces the philosophers throughout Western thought who have influenced Badiou’s project—especially Plato, Descartes, Hegel, and Marx—and on whose work Badiou has developed his provocative philosophy. Ruda draws from Badiou’s oeuvre a series of directives with regard to renewing philosophy for the twenty-first century. For Badiou continues the interrogations of its subject and raises new materialistic and dialectical questions for the next generation of engaged philosophers.

The principal motif that runs throughout The Virtual Point of Freedom is a confrontation with the discourse of freedom, or, more specifically, the falsely transgressive ideal of a total emancipation that would know no constraints. Far from delineating a supposed “subject of freedom” that would allegedly overcome alienation once and for all, the seven chapters in Chiesa’s book seek to unfold an innovative reading of the dialectical coincidence between dis-alienation and re-alienation in politics, aesthetics, and religion, using psychoanalysis as a privileged critical tool. Topics include Pier Paolo Pasolini’s attack on the visual and biological degeneration of bodies brought about by pleasure-seeking “liberal” consumerism, Giorgio Agamben’s and Slavoj Žižek’s conflicting negotiations with the Christian tradition of “poverty” and “inappropriateness”as potential redemption, and Alain Badiou’s inability to develop a philosophical anthropology that could sustain a coherent politics of emancipation. The book concludes by sketching out the figure of the partisan, a subject who makes it possible toconceive of an intersection between provisional morality and radical politics.

The principal motif that runs throughout The Virtual Point of Freedom is a confrontation with the discourse of freedom, or, more specifically, the falsely transgressive ideal of a total emancipation that would know no constraints. Far from delineating a supposed “subject of freedom” that would allegedly overcome alienation once and for all, the seven chapters in Chiesa’s book seek to unfold an innovative reading of the dialectical coincidence between dis-alienation and re-alienation in politics, aesthetics, and religion, using psychoanalysis as a privileged critical tool. Topics include Pier Paolo Pasolini’s attack on the visual and biological degeneration of bodies brought about by pleasure-seeking “liberal” consumerism, Giorgio Agamben’s and Slavoj Žižek’s conflicting negotiations with the Christian tradition of “poverty” and “inappropriateness”as potential redemption, and Alain Badiou’s inability to develop a philosophical anthropology that could sustain a coherent politics of emancipation. The book concludes by sketching out the figure of the partisan, a subject who makes it possible toconceive of an intersection between provisional morality and radical politics.

Speculative Formalism proposes a new theory of form and formalization, with particular reference to literature. Tom Eyers claims that literature works not through any kind of reflection or mimesis, nor through any overrunning of literary forms by their historical contexts or determinants. Rather, he argues that literary texts, insofar as they are able to at least partially break free from their prior determinants and refigure those determinants anew, embody a formal speculative capacity that prevents their final absorption or neutralization by those prior conditions, even as the result may well be stasis or immobility rather than, say, contestation or critique. This capacity will be shown to be as enabling of a transport outward from literature’s seemingly sealed bounds of form and formalism as methods are more regularly assumed to ignore just such a transport, sealing literary language within itself. Speculative Formalism, as a theory of literary form in particular, will identify a shared incompletion across both literary language and its various outsides—materiality, history, politics, nature—that, far from preventing literature from interfacing with those outsides, rather makes such a nonmimetic reference possible, in a connective movement that puts impasses to creative use.

Speculative Formalism proposes a new theory of form and formalization, with particular reference to literature. Tom Eyers claims that literature works not through any kind of reflection or mimesis, nor through any overrunning of literary forms by their historical contexts or determinants. Rather, he argues that literary texts, insofar as they are able to at least partially break free from their prior determinants and refigure those determinants anew, embody a formal speculative capacity that prevents their final absorption or neutralization by those prior conditions, even as the result may well be stasis or immobility rather than, say, contestation or critique. This capacity will be shown to be as enabling of a transport outward from literature’s seemingly sealed bounds of form and formalism as methods are more regularly assumed to ignore just such a transport, sealing literary language within itself. Speculative Formalism, as a theory of literary form in particular, will identify a shared incompletion across both literary language and its various outsides—materiality, history, politics, nature—that, far from preventing literature from interfacing with those outsides, rather makes such a nonmimetic reference possible, in a connective movement that puts impasses to creative use.

Gregor Moder’s Hegel and Spinoza: Substance and Negativity is a lively entry into current debates surrounding the issues raised by Hegel’s readings of Spinoza, from the Lacanians and Deleuzians to the Althusserians and Heideggerians. Hegel and Spinoza have inspired generations of scholars and sparked two of the most influential philosophical traditions that persist in theoretical debates to this day. Just as German Idealism of the eighteenth and nineteenth centuries legitimated itself through its attempt to transcend the determinacy of Spinoza’s system by reserving within it a place for the freedom of the subject, so one may also say that the twentieth-century French materialism of Althusser, Deleuze, and others legitimated itself by deploying Spinoza as the champion of anti-Hegelian materialism. This alternative, or rather a mutual theoretical rejection, is perhaps nowhere quite as evident as in the controversies between contemporary Deleuzians and Lacanians.Contemporary materialist philosophy is either Spinozist or Hegelian—it either abolishes the concepts of the subject and negation, arguing for pure affirmation, that is, the vitalistic production of differences, or it makes a case for the productiveness of concepts of the negative, nothingness, and death. Hegel and Spinoza: Substance and Negativity both traces the historical elements of the alternatives and explains contemporary discussions as its variation, persuasively demonstrating throughout that the best way to read Hegel and Spinoza is not in opposition or contrast, but together: as Hegel AND Spinoza.

Only a Joke Can Save Us presents an innovative and comprehensive theory of comedy. Using a wealth of examples from high and popular culture and with careful attention to the treatment of humor in philosophy, Todd McGowan locates the universal source of comedy in the interplay of the opposing concepts lack and excess.After reviewing the treatment of comedy in the work of philosophers as varied as Aristotle, G. W. F. Hegel, Sigmund Freud, Henri Bergson, and Alenka Zupancic, McGowan, working in a psychoanalytic framework, demonstrates that comedy results from the deployment of lack and excess, whether in contrast, juxtaposition, or interplay.Illustrating the power and flexibility of this framework with analyses of films ranging from Buster Keaton and Marx Brothers classics to Dr. Strangelove and Groundhog Day, McGowan shows how humor can reveal gaps in being and gaps in social order. Scholarly yet lively and readable, Only a Joke Can Save Us is a groundbreaking examination of the enigmatic yet endlessly fascinating experience of humor and comedy.

Only a Joke Can Save Us presents an innovative and comprehensive theory of comedy. Using a wealth of examples from high and popular culture and with careful attention to the treatment of humor in philosophy, Todd McGowan locates the universal source of comedy in the interplay of the opposing concepts lack and excess.After reviewing the treatment of comedy in the work of philosophers as varied as Aristotle, G. W. F. Hegel, Sigmund Freud, Henri Bergson, and Alenka Zupancic, McGowan, working in a psychoanalytic framework, demonstrates that comedy results from the deployment of lack and excess, whether in contrast, juxtaposition, or interplay.Illustrating the power and flexibility of this framework with analyses of films ranging from Buster Keaton and Marx Brothers classics to Dr. Strangelove and Groundhog Day, McGowan shows how humor can reveal gaps in being and gaps in social order. Scholarly yet lively and readable, Only a Joke Can Save Us is a groundbreaking examination of the enigmatic yet endlessly fascinating experience of humor and comedy.

In this book, Thomas J. Connelly draws on a number of key psychoanalytic concepts from the works of Jacques Lacan, Slavoj Žižek, Joan Copjec, Michel Chion, and Todd McGowan to identify and describe a genre of cinema characterized by spatial confinement. Examining classic films such as Alfred Hitchcock's Rope and Stanley Kubrick's The Shining, as well as current films such as Room, Green Room, and 10 Cloverfield Lane, Connelly shows that the source of enjoyment of confined spaces lies in the viewer's relationship to excess. Cinema of Confinement offers rich insights into the appeal of constricted filmic spaces at a time when one can easily traverse spatial boundaries within the virtual reality of cyberspace.

Speculation: Politics, Ideology, Event develops Hegel's radical perspective of speculative thought as a way of reclaiming and revitalizing the sense of the future and its possibilities. Engaging with such figures as Alain Badiou, Quentin Meillassoux, Ernesto Laclau, Slavoj Žižek, and Fredric Jameson, Glyn Daly articulates the distinctness of speculative philosophy and draws its implications for new debates in areas of science, politics, capitalism, ideology, ethics, and the event. In a confrontation with today's fatalistic milieu, principal emphasis is given to Hegel's idea of infinity as the intrinsic dimension of negativity within all finitude. Against the modern era's paradigmatic tendency to externalize social problems in the form of antagonism and Otherness, Daly argues for a renewal of utopian thought based on Hegelian reconciliation and the affirmation of excess as the essence of all being. On these grounds, he advances a new kind of political imagination that in speculative terms centers on uncompromising notions of truth and reason.

Speculation: Politics, Ideology, Event develops Hegel's radical perspective of speculative thought as a way of reclaiming and revitalizing the sense of the future and its possibilities. Engaging with such figures as Alain Badiou, Quentin Meillassoux, Ernesto Laclau, Slavoj Žižek, and Fredric Jameson, Glyn Daly articulates the distinctness of speculative philosophy and draws its implications for new debates in areas of science, politics, capitalism, ideology, ethics, and the event. In a confrontation with today's fatalistic milieu, principal emphasis is given to Hegel's idea of infinity as the intrinsic dimension of negativity within all finitude. Against the modern era's paradigmatic tendency to externalize social problems in the form of antagonism and Otherness, Daly argues for a renewal of utopian thought based on Hegelian reconciliation and the affirmation of excess as the essence of all being. On these grounds, he advances a new kind of political imagination that in speculative terms centers on uncompromising notions of truth and reason.

Adrian Johnston’s trilogy Prolegomena to Any Future Materialism aims to forge a thoroughly materialist yet antireductive theory of subjectivity. In this second volume, A Weak Nature Alone, Johnston focuses on the philosophy of nature required for such a theory. This volume is guided by a fundamental question: How must nature be rethought so that human minds and freedom do not appear to be either impossible or inexplicable within it? Asked differently: How must the natural world itself be structured such that sapient subjects in all their distinctive peculiarities emerged from and continue to exist within this world?In A Weak Nature Alone, Johnston develops his transcendental materialist account of nature through engaging with and weaving together five main sources of inspiration: Hegelian philosophy, Marxist materialism, Freudian-Lacanian metapsychology, Anglo-American analytic neo-Hegelianism, and evolutionary theory and neurobiology. Johnston argues that these seemingly (but not really) strange bedfellows should be brought together so as to construct a contemporary ontology of nature. Through this ontology, nonnatural human subjects can be seen to arise in an immanent, bottom-up fashion from nature itself.

Adrian Johnston’s trilogy Prolegomena to Any Future Materialism aims to forge a thoroughly materialist yet antireductive theory of subjectivity. In this second volume, A Weak Nature Alone, Johnston focuses on the philosophy of nature required for such a theory. This volume is guided by a fundamental question: How must nature be rethought so that human minds and freedom do not appear to be either impossible or inexplicable within it? Asked differently: How must the natural world itself be structured such that sapient subjects in all their distinctive peculiarities emerged from and continue to exist within this world?In A Weak Nature Alone, Johnston develops his transcendental materialist account of nature through engaging with and weaving together five main sources of inspiration: Hegelian philosophy, Marxist materialism, Freudian-Lacanian metapsychology, Anglo-American analytic neo-Hegelianism, and evolutionary theory and neurobiology. Johnston argues that these seemingly (but not really) strange bedfellows should be brought together so as to construct a contemporary ontology of nature. Through this ontology, nonnatural human subjects can be seen to arise in an immanent, bottom-up fashion from nature itself.

Responding to the ongoing “objectal turn” throughout contemporary humanities and social sciences, the eleven essays in Subject Lessons present a sustained case for the continued importance—indeed, the indispensability—of the category of the subject for the future of materialist thought.Various neovitalist materialisms and realisms currently en vogue across a number of academic disciplines (from New Materialism and actor-network theory to speculative realism and object-oriented ontology) advocate a flat, horizontal ontology that renders the subject just another object amid a “democracy of objects.” By contrast, the dialectical materialism presented throughout Subject Lessons maintains that subjectivity is crucial to grasping matter’s “vibrancy” and continual “becoming” in the first place. Approaching matters through the frame of Hegel and Lacan, the contributors to this volume—many of whom stand at the forefront of contemporary Hegel and Lacan scholarship—agree with neovitalist thinkers that material reality is ontologically incomplete, in a state of perpetual becoming, yet they do so with one crucial difference: they maintain that this is the case not in spite of but rather because of the subject.Incorporating elements of philosophy, psychoanalysis, and literary and cultural studies, Subject Lessons contests the movement to dismiss the subject, arguing that there can be no truly robust materialism without accounting for the little piece of the Real that is the subject.

Responding to the ongoing "objectal turn" throughout contemporary humanities and social sciences, the eleven essays in Subject Lessons present a sustained case for the continued importance—indeed, the indispensability—of the category of the subject for the future of materialist thought. Various neovitalist materialisms and realisms currently en vogue across a number of academic disciplines (from New Materialism and actor-network theory to speculative realism and object-oriented ontology) advocate a flat, horizontal ontology that renders the subject just another object amid a "democracy of objects." By contrast, the dialectical materialism presented throughout Subject Lessons maintains that subjectivity is crucial to grasping matter’s "vibrancy" and continual "becoming" in the first place. Approaching matters through the frame of Hegel and Lacan, the contributors to this volume—many of whom stand at the forefront of contemporary Hegel and Lacan scholarship—agree with neovitalist thinkers that material reality is ontologically incomplete, in a state of perpetual becoming, yet they do so with one crucial difference: they maintain that this is the case not in spite of but rather because of the subject. Incorporating elements of philosophy, psychoanalysis, and literary and cultural studies, Subject Lessons contests the movement to dismiss the subject, arguing that there can be no truly robust materialism without accounting for the little piece of the Real that is the subject.

The Desire of Psychoanalysis proposes that recognizing how certain theoretical and institutional problems in Lacanian psychoanalysis are grounded in the historical conditions of Lacan's own thinking might allow us to overcome these impasses. In order to accomplish this, Gabriel TupinambÁ analyzes the socioeconomic practices that underlie the current institutional existence of the Lacanian community - its political position as well as its institutional history - in relation to theoretical production.By focusing on the underlying dynamic that binds clinical practice, theoretical work, and institutional security in Lacanian psychoanalysis today, TupinambÁ is able to locate sites for conceptual innovation that have been ignored by the discipline, such as the understanding of the role of money in clinical practice, the place of analysands in the transformation of psychoanalytic theory, and ideological dead-ends that have become common sense in the Lacanian field. The Desire of Psychoanalysis thus suggests ways of opening up psychoanalysis to new concepts and clinical practices and calls for a transformation of how psychoanalysis is understood as an institution.

The Desire of Psychoanalysis proposes that recognizing how certain theoretical and institutional problems in Lacanian psychoanalysis are grounded in the historical conditions of Lacan's own thinking might allow us to overcome these impasses. In order to accomplish this, Gabriel TupinambÁ analyzes the socioeconomic practices that underlie the current institutional existence of the Lacanian community - its political position as well as its institutional history - in relation to theoretical production.By focusing on the underlying dynamic that binds clinical practice, theoretical work, and institutional security in Lacanian psychoanalysis today, TupinambÁ is able to locate sites for conceptual innovation that have been ignored by the discipline, such as the understanding of the role of money in clinical practice, the place of analysands in the transformation of psychoanalytic theory, and ideological dead-ends that have become common sense in the Lacanian field. The Desire of Psychoanalysis thus suggests ways of opening up psychoanalysis to new concepts and clinical practices and calls for a transformation of how psychoanalysis is understood as an institution.

In A Search for Clarity: Science and Philosophy in Lacan's Oeuvre, Jean-Claude Milner argues that although Jacques Lacan's writing is notoriously obscure his oeuvre is entirely clear. In a discussion that considers the difference between the esoteric and exoteric works of Plato and Aristotle, Milner argues that Lacan's oeuvre is to be found in his published writings alone, not his transcribed seminars, and that these published writings contain his official doctrine. This means that Lacan's oeuvre is already complete, even though many of his seminars remain unpublished.According to Milner, Lacan's fundamental idea is that the subject psychoanalysis works on is the subject of science. Milner suggests that this is a supplement to Alexandre Koyré's and Alexandre Kojève's accounts of modern science, for which mathematization and a break from the ancient episteme were key. A Search for Clarity is the definitive statement on how Lacan viewed the relationship between psychoanalysis and science, and on how Lacan's thinking evolved as he struggled to draw out the consequences of the equation he posited between psychoanalysis and science.In an afterword written specifically for this translation, Milner discusses how his views on the late Lacan have shifted since the writing of A Search for Clarity, especially regarding the significance of James Joyce, lalangue, and homophony. Milner's work on Lacan has been essential reading in French for decades. This English translation will make Milner's unique and illuminating work accessible to a broader audience.

In Algorithmic Desire, Matthew Flisfeder shows that social media is a metaphor that reveals the dominant form of contemporary ideology: neoliberal capitalism. The preeminent medium of our time, social media’s digital platform and algorithmic logic shape our experience of democracy, enjoyment, and desire. Weaving between critical theory and analyses of popular culture, Flisfeder uses examples from The King’s Speech, Black Mirror, Gone Girl, The Circle, and Arrival to argue that social media highlights the antisocial dimensions of twenty-first-century capitalism. He counters leading critical theories of social media—such as new materialism and accelerationism—and thinkers such as Gilles Deleuze and Michel Foucault, proposing instead a new structuralist account of the ideology and metaphor of social media. Emphasizing the structural role of crises, gaps, and negativity as central to our experiences of reality, Flisfeder interprets the social media metaphor through a combination of dialectical, Marxist, and Lacanian frameworks to show that algorithms may indeed read our desire, but capitalism, not social media, truly makes us antisocial. Wholly original in its interdisciplinary approach to social media and ideology, Flisfeder’s conception of “algorithmic desire” is timely, intriguing, and sure to inspire debate.

In Algorithmic Desire, Matthew Flisfeder shows that social media is a metaphor that reveals the dominant form of contemporary ideology: neoliberal capitalism. The preeminent medium of our time, social media’s digital platform and algorithmic logic shape our experience of democracy, enjoyment, and desire. Weaving between critical theory and analyses of popular culture, Flisfeder uses examples from The King’s Speech, Black Mirror, Gone Girl, The Circle, and Arrival to argue that social media highlights the antisocial dimensions of twenty-first-century capitalism. He counters leading critical theories of social media—such as new materialism and accelerationism—and thinkers such as Gilles Deleuze and Michel Foucault, proposing instead a new structuralist account of the ideology and metaphor of social media. Emphasizing the structural role of crises, gaps, and negativity as central to our experiences of reality, Flisfeder interprets the social media metaphor through a combination of dialectical, Marxist, and Lacanian frameworks to show that algorithms may indeed read our desire, but capitalism, not social media, truly makes us antisocial. Wholly original in its interdisciplinary approach to social media and ideology, Flisfeder’s conception of “algorithmic desire” is timely, intriguing, and sure to inspire debate.

Hegel’s The Phenomenology of Spirit has been one of the most important works of philosophy since the nineteenth century, while the question of energy has been crucial to life in the twenty-first century. In this book, Michael Marder integrates the two, narrating a story about the trials and tribulations of energy embedded in Hegel’s dialectics. Through an original interpretation of actuality (Wirklichkeit) as energy in the Hegelian corpus, the book provides an exciting lens for understanding the dialectical project and the energy-starved condition of our contemporaneity. To elaborate this theory, Marder undertakes a meticulous rereading of major parts of the Phenomenology, where the energy deficit of mere consciousness gives way to the energy surplus of self-consciousness and its self-delimitation in the domain of reason. In so doing, he denounces the current understanding of energy as pure potentiality, linking this mindset to pollution, profit-driven economies, and environmental crises. Surprising and deeply engaged with its contemporary implications, this book doesn’t simply illuminate aspects of The Phenomenology of Spirit — it provides an entirely new understanding of Hegel’s ideas.

Hegel’s The Phenomenology of Spirit has been one of the most important works of philosophy since the nineteenth century, while the question of energy has been crucial to life in the twenty-first century. In this book, Michael Marder integrates the two, narrating a story about the trials and tribulations of energy embedded in Hegel’s dialectics. Through an original interpretation of actuality (Wirklichkeit) as energy in the Hegelian corpus, the book provides an exciting lens for understanding the dialectical project and the energy-starved condition of our contemporaneity. To elaborate this theory, Marder undertakes a meticulous rereading of major parts of the Phenomenology, where the energy deficit of mere consciousness gives way to the energy surplus of self-consciousness and its self-delimitation in the domain of reason. In so doing, he denounces the current understanding of energy as pure potentiality, linking this mindset to pollution, profit-driven economies, and environmental crises. Surprising and deeply engaged with its contemporary implications, this book doesn’t simply illuminate aspects of The Phenomenology of Spirit — it provides an entirely new understanding of Hegel’s ideas.