جاك لاكان
اللاوعي مبنيٌّ كاللغة، والأنا يتشكل حين يتعرف الطفل على نفسه لأول مرة في صورة المرآة.
التموضع
اللاوعي مبنيّ مثل لغة؛ ومرحلة المرآة تكوّن الأنا.
الأفكار الرئيسة
- مرحلة المرآة
- الواقعي والرمزي والخيالي
- رغبة الآخر
التأثير
تأثّر بـ 6
تيريزا الأفيلاوية
تأثّر بـ
In his seminar Encore (1972–73; publ. 1975) Lacan took Bernini’s Teresa as an image of a feminine jouissance beyond the phallus, attested by the mystics. J. Lacan, Le séminaire XX: Encore (1972–73; ed. J.-A. Miller, 1975); SEP “Jacques Lacan”
التوثيق: مسودة بالذكاء الاصطناعي
تيريزا الأفيلاوية › 1515–1582
جورج فيلهلم فريدريش هيغل
تأثّر بـ
Lacan, who attended Kojève’s Hegel seminar (1933–39), took from the master–slave dialectic that desire is the desire of the other and seeks recognition (‘Subversion du sujet’, 1960). J. Lacan, “Subversion du sujet et dialectique du désir dans l’inconscient freudien” (1960), in Écrits (1966); A. Kojève, Introduction à la lecture de Hegel (1947); SEP “Jacques Lacan”
التوثيق: مسجّل أيضًا في InPhO · InPhO
جورج فيلهلم فريدريش هيغل › 1770–1831
سيغموند فرويد
تأثّر بـ ✓
Lacan called for a return to Freud and reread condensation and displacement as metaphor and metonymy, the unconscious being structured like a language (‘L’instance de la lettre’, 1957). J. Lacan, “La chose freudienne” (1955); “L’instance de la lettre dans l’inconscient ou la raison depuis Freud” (1957), both in Écrits (1966); SEP “Jacques Lacan”
سيغموند فرويد › 1856–1939
فردينان دو سوسور
تأثّر بـ ✓
Lacan inverted Saussure’s sign, placing the signifier over the signified and giving it primacy, so that meaning slides along chains of signifiers (‘L’instance de la lettre’, 1957). J. Lacan, “L’instance de la lettre dans l’inconscient ou la raison depuis Freud” (1957), in Écrits (1966); F. de Saussure, Cours de linguistique générale (1916); SEP “Jacques Lacan”
فردينان دو سوسور › 1857–1913
مارتن هايدغر
تأثّر بـ ✓
Lacan, who met Heidegger in 1955, translated his ‘Logos’ for La Psychanalyse (1956) and drew on his thinking of speech and truth (Écrits, 1966). M. Heidegger, “Logos”, trans. J. Lacan, La Psychanalyse 1 (1956); J. Lacan, Écrits (1966); E. Roudinesco, Jacques Lacan (1993); SEP “Jacques Lacan”
مارتن هايدغر › 1889–1976
كلود ليفي ستروس
تأثّر بـ
Lacan took from Lévi-Strauss’s Elementary Structures of Kinship (1949) that a symbolic law of exchange orders human relations, the core of his symbolic order (‘Fonction et champ’, 1953). J. Lacan, “Fonction et champ de la parole et du langage en psychanalyse” (1953), in Écrits (1966); C. Lévi-Strauss, Les structures élémentaires de la parenté (1949); SEP “Jacques Lacan”
التوثيق: مسجّل أيضًا في InPhO · InPhO
كلود ليفي ستروس › 1908–2009
أثّر في 5
لوي ألتوسير
أثّر في
Althusser took up Lacan’s return to Freud (‘Freud and Lacan’, 1964) and modelled ideology’s imaginary relation of individuals to their conditions on Lacan’s mirror stage (1970). L. Althusser, “Freud et Lacan”, La Nouvelle Critique (1964); “Idéologie et appareils idéologiques d’État” (1970); SEP “Louis Althusser”
التوثيق: مسجّل أيضًا في InPhO · InPhO
لوي ألتوسير › 1918–1990
فرانتس فانون
أثّر في
In Black Skin, White Masks (1952, ch. 6) Fanon took up Lacan’s mirror stage in a long note: once the mechanism Lacan described is grasped, the real Other for the white man is the Black man, perceived on the level of the body image. F. Fanon, Peau noire, masques blancs (1952), ch. 6 “Le nègre et la psychopathologie”; J. Lacan, “Le stade du miroir” (1936/1949)
التوثيق: مسودة بالذكاء الاصطناعي
فرانتس فانون › 1925–1961
ليليا غونزاليس
أثّر في
Gonzalez drew on Lacan to set consciousness, the site of misrecognition, against memory, the site of an unwritten history (‘Racismo e sexismo na cultura brasileira’, 1984). L. Gonzalez, “Racismo e sexismo na cultura brasileira”, Ciências Sociais Hoje 2 (1984)
التوثيق: مسودة بالذكاء الاصطناعي
ليليا غونزاليس › 1935–1994
جوليا كريستيفا
أثّر في ✓
Kristeva took up Lacan’s symbolic order and mirror stage but placed before them a ‘semiotic’ level of drives and rhythms (La révolution du langage poétique, 1974). J. Kristeva, La révolution du langage poétique (1974); J. Lacan, “Le stade du miroir” (1949), in Écrits (1966); SEP “Jacques Lacan”
جوليا كريستيفا › وُلد 1941
سلافوي جيجك
أثّر في ✓
Žižek took up Lacan’s registers of the Imaginary, Symbolic and Real and his concept of fantasy to analyse ideology and popular culture (Looking Awry, 1991). S. Žižek, The Sublime Object of Ideology (1989); Looking Awry: An Introduction to Jacques Lacan through Popular Culture (1991)
سلافوي جيجك › وُلد 1949
النقد
انتقده 4
كورنيليوس كاستورياديس
انتقده
Castoriadis rejected Lacan’s view of the imaginary as specular illusion, conceiving it as radical creation, and attacked Lacanian practice (Imaginary Institution, 1975; ‘La psychanalyse, projet et élucidation’, 1977). C. Castoriadis, L’institution imaginaire de la société (1975); “La psychanalyse, projet et élucidation”, in Les carrefours du labyrinthe I (1978), pp. 81–157
التوثيق: مسودة بالذكاء الاصطناعي
كورنيليوس كاستورياديس › 1922–1997
جاك دريدا
انتقده
In ‘Le facteur de la vérité’ (1975) Derrida read Lacan’s seminar on Poe’s ‘Purloined Letter’ as phallogocentric and contested that a letter always reaches its destination. J. Derrida, “Le facteur de la vérité”, Poétique 21 (1975), repr. in La carte postale (1980); J. Lacan, “Le séminaire sur ‘La lettre volée’”, in Écrits (1966)
التوثيق: مسودة بالذكاء الاصطناعي
جاك دريدا › 1930–2004
لوسي إيريجاري أثّر في
أثّر في
Irigaray, trained in Lacan’s École freudienne, took over his view that the subject is constituted in language and asked which sex that language serves (Speculum, 1974). L. Irigaray, Speculum de l’autre femme (1974); Ce sexe qui n’en est pas un (1977); M. Whitford, Luce Irigaray: Philosophy in the Feminine (1991)
التوثيق: مسجّل أيضًا في InPhO · InPhO
انتقده
Irigaray argued that Lacan’s symbolic order, organised around the phallus, admits woman only as lack (‘Così fan tutti’, in Ce sexe qui n’en est pas un, 1977). L. Irigaray, “Così fan tutti”, in Ce sexe qui n’en est pas un (1977); Speculum de l’autre femme (1974)
التوثيق: مسودة بالذكاء الاصطناعي
لوسي إيريجاري › وُلد 1930
جوديث بتلر
انتقده
Butler objected that Lacan’s symbolic law fixes sexual positions around the phallus as quasi-timeless, and recast the phallus as a resignifiable norm (Bodies That Matter, 1993, ch. 2). J. Butler, Gender Trouble (1990), ch. 2; Bodies That Matter (1993), ch. 2 “The Lesbian Phallus and the Morphological Imaginary”
التوثيق: مسودة بالذكاء الاصطناعي
جوديث بتلر › وُلد 1956
الأعمال
- 1966كتابات (Écrits)
مرحلة المرآة وإلحاح الحرف في اللاشعور.
الموقف
Lacan called for a “return to Freud,” whom he read through Saussure’s linguistics and structural anthropology. His famous thesis: the unconscious is structured like a language – it works with displacements and condensations like metaphor and metonymy. In the “mirror stage” the infant recognises itself in its mirror image and forms an ego that is from the outset an imaginary, alienated identification. Human beings are subjects of the “symbolic order” of language and law, into which they are born and which divides them. Lacan distinguished the registers of the Imaginary, the Symbolic and the Real, and described desire as “the desire of the Other.” His difficult work influenced literary theory, film studies, feminism and philosophers such as Žižek.
الحياة والسياق
Lacan was born in Paris in 1901 and trained as a psychiatrist; his dissertation on paranoia attracted the interest of the surrealists. From 1953 he gave a public seminar for almost three decades that became a Parisian intellectual institution. Expelled from the International Psychoanalytical Association, he founded the École freudienne de Paris in 1964, which he dissolved shortly before his death in 1981.
أعمال رئيسة أخرى
- The Mirror Stage as Formative of the I Function (1949)
- The Four Fundamental Concepts of Psychoanalysis (Seminar XI) (1973)
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