{"id":12474,"date":"2019-02-15T23:25:49","date_gmt":"2019-02-15T21:25:49","guid":{"rendered":"http:\/\/egophobia.ro\/?p=12474"},"modified":"2019-02-15T23:25:49","modified_gmt":"2019-02-15T21:25:49","slug":"lacan-dinspre-zizek","status":"publish","type":"post","link":"https:\/\/egophobia.ro\/?p=12474","title":{"rendered":"Lacan dinspre \u017di\u017eek"},"content":{"rendered":"

[Slavoj \u017di\u017eek,\u00a0Looking Awry: An Introduction to Jacques Lacan through Popular Culture<\/em>, MIT Press, 1995]<\/strong><\/p>\n

(ca prin oglind\u0103)<\/span><\/p>\n

de Marius-Iulian Stancu<\/p>\n

\u201cincon\u015ftientul este structurat asemeni unui limbaj\u201d (Lacan).<\/p>\n

    \n
  1. \n fantezie\/ dorin\u0163\u0103\/ real\/ adev\u0103r\/ fic\u0163iune<\/em><\/p>\n

    Fantezia desemneaz\u0103 rela\u0163ia \u201eimposibil\u0103\u201d a subiectului cu cauza-obiect a dorin\u0163ei sale \u2013 \u201eceea ce fantezia pune \u00een scen\u0103 nu este o scen\u0103 \u00een care dorin\u0163a noastr\u0103 este \u00eemplinit\u0103, satisf\u0103cut\u0103 \u00een \u00eentregime, ci din contr\u0103, o scen\u0103 care realizeaz\u0103, ce pune \u00een scen\u0103, dorin\u0163a pur \u015fi simplu\u201d, spectacolul dorin\u0163ei ca ceva ce nu este oferit \u00een avans, ca ceva de construit prin intermediul fanteziei \u2013 \u201eprin intermediul fanteziei \u00eenv\u0103\u0163\u0103m cum s\u0103 ne dorim\u201d (o dorin\u0163\u0103 care se reproduce \u00een mi\u015fcarea ei circular\u0103, \u00een fantezia \u201eca un fel de ecran pentru proiectarea dorin\u0163elor\u201d noastre). Asem\u0103narea dintre mecanismul fantasmatic \u015fi circularitatea p\u0103timirii descris\u0103 \u00een textele patristice este transparent\u0103 \u2013 de la patim\u0103 la con\u015ftientizarea faptului c\u0103 cele finite nu pot satisface tenta\u0163ia de infinit, de la aceast\u0103 con\u015ftientizare la repetarea la infinit a patimilor, ca m\u0103sur\u0103 compensatorie, ca un continuum ce ne ofer\u0103 senza\u0163ia de nesf\u00e2r\u015fit \u2013 \u201eanxietatea survine nu atunci c\u00e2nd cauza-obiect a dorin\u0163ei lipse\u015fte; nu lipsa obiectului este cea care d\u0103 na\u015ftere anxiet\u0103\u0163ii, ci din contr\u0103, pericolul de a ajunge prea aproape de obiect \u015fi astfel de a pierde lipsa \u00eens\u0103\u015fi. Anxietatea este produs\u0103 de c\u0103tre dispari\u0163ia dorin\u0163ei\u201d. Doar \u00een vise \u00eent\u00e2lnim realul propriei dorin\u0163e. Astfel, realitatea cotidian\u0103, realitatea universului social \u00een care interpret\u0103m rolurile oamenilor decen\u0163i, se dovede\u015fte a fi o iluzie fundamentat\u0103 pe o anumit\u0103 \u201erefulare\u201d, pe o pierdere din vedere a realului propriei dorin\u0163e. Distan\u0163a dintre cele dou\u0103 este locul fic\u0163iunii \u2013 iat\u0103 de ce potrivit lui Lacan, adev\u0103rul \u201eeste structurat asemenea fic\u0163iunii\u201d. Distan\u0163a dintre realitatea cotidian\u0103\/ social\u0103 \u015fi realitatea propriei dorin\u0163e \u0163ine \u00eens\u0103 locul unei distan\u0163e fundamentale \u2013<\/p>\n

    2. distan\u0163a dintre real \u015fi realitate<\/em><\/p>\n

    \u00cen sine,\u00a0realul<\/strong>este imposibil de descris, de simbolizat, devenind pur\u0103 asem\u0103nare. Aproape de grani\u0163ele sale con\u015ftientiz\u0103m faptul c\u0103\u00a0Cel\u0103lalt<\/em>(acel cineva care ne controleaz\u0103, ce vorbe\u015fte prin noi f\u0103r\u0103 ca m\u0103car s\u0103 \u015ftim asta)\u00a0nu exist\u0103<\/em>\u00a0(Lacan). Aproape de grani\u0163ele sale construc\u0163ia paranoic\u0103 se constituie \u00eentr-o \u00eencercare de a ne vindeca, de a sc\u0103pa de adev\u0103rata \u201eboal\u0103\u201d \u2013 \u201esf\u00e2r\u015fitul lumii\u201d, distrugerea universului simbolic, a\u00a0realit\u0103\u0163ii<\/strong>. \u201e\u00centoarcerea celui mort este semnul unei tulbur\u0103ri \u00een ritualul simbolic, \u00een procesul simboliz\u0103rii; cei mor\u0163i se \u00eentorc ca colectori a unei datorii simbolice nepl\u0103tite.\u201d<\/p>\n

    3. realul ce serve\u015fte ca suport pentru realitatea simbolic\u0103 este g\u0103sit, nu produs<\/em><\/p>\n

    Orice obiect poate ocupa spa\u0163iul gol al\u00a0Lucrului<\/em>, \u00eens\u0103, aceasta are loc doar prin intermediul iluziei c\u0103 a fost dintotdeauna acolo, c\u0103 nu a fost pus de noi, ci g\u0103sit ca \u201er\u0103spuns al realului\u201d. Orice obiect-cauz\u0103 a dorin\u0163ei, a c\u0103rui putere de fascina\u0163ie nu rezid\u0103 \u00eentr-o proprietate imediat\u0103 a sa, ci din locul ocupat \u00een structur\u0103, \u00ee\u015fi datoreaz\u0103 puterea de fascina\u0163ie de fapt iluziei c\u0103 aceast\u0103 putere apar\u0163ine obiectului ca atare.<\/p>\n

    4. omul ca \u201eran\u0103 deschis\u0103 a lumii\u201d<\/em><\/p>\n

    \u00cen contextul acelui ceva de \u201edincolo\u201d ce vine s\u0103 dezechilibreze lumea care func\u0163ioneaz\u0103 dup\u0103 anumite legi, ca o t\u0103ietur\u0103 ce abate \u015fi perturb\u0103 circula\u0163ia a ceea ce desemn\u0103m drept \u201erealitate\u201d, momentul \u00een care \u00eensu\u015fi fundamentul lumii noastre pare s\u0103 se dezintegreze, \u201eacolo subiectul trebuie s\u0103 recunoasc\u0103 nucleul fiin\u0163ei sale cele mai intime\u201d, acel\u00a0ecce homo<\/em>\u00a0dominat de instinctul mor\u0163ii. \u201e\u00cens\u0103\u015fi apari\u0163ia omului con\u0163ine \u00een mod necesar o pierdere a echilibrului natural\u201d. Pentru c\u0103 activitatea uman\u0103, prin excelen\u0163\u0103 excesiv\u0103, nu mai poate fi integrat\u0103 echilibrului natural. Prin \u201eata\u015famentul traumatic de un Lucru, de un spa\u0163iu gol, care exclude omul pentru totdeauna din mi\u015fcarea circular\u0103 a vie\u0163ii \u015fi astfel deschide posibilitatea imanent\u0103 a catastrofei naturale, a celei de-a doua mor\u0163i\u201d.<\/p>\n

    5. cultur\u0103\/ natur\u0103\/ exces<\/em><\/p>\n

    Dintr-o perspectiv\u0103 freudian\u0103, \u201etoat\u0103 cultura nu este \u00een cele din urm\u0103 nimic altceva dec\u00e2t o forma\u0163iune de compromis, o reac\u0163ie la ceva terifiant, dimensiunea radical inuman\u0103 corespunz\u0103toare condi\u0163iei umane \u00eens\u0103\u015fi\u201d. \u201eNatura nu exist\u0103\u201d; \u00eens\u0103\u015fi ideea omului ca \u201eexces\u201d trebuie abandonat\u0103, imaginea naturii ca circuit echilibrat nefiind dec\u00e2t o proiec\u0163ie uman\u0103, \u201enatura\u201d fiind deja, \u00een sine, dezechilibrat\u0103, haotic\u0103. Doar\u00a0semnul<\/em>\u00a0este cel care mai p\u0103streaz\u0103 continuitatea cu realul.<\/li>\n<\/ol>\n

    <\/p>\n","protected":false},"excerpt":{"rendered":"

    [Slavoj \u017di\u017eek,\u00a0Looking Awry: An Introduction to Jacques Lacan through Popular Culture, MIT Press, 1995] (ca prin oglind\u0103) de Marius-Iulian Stancu \u201cincon\u015ftientul este structurat asemeni unui limbaj\u201d (Lacan). fantezie\/ dorin\u0163\u0103\/ real\/ adev\u0103r\/ fic\u0163iune Fantezia desemneaz\u0103 rela\u0163ia \u201eimposibil\u0103\u201d a subiectului cu cauza-obiect a dorin\u0163ei sale \u2013 \u201eceea ce fantezia pune \u00een scen\u0103 nu este o scen\u0103 \u00een […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[48,1369,27],"tags":[30,1370,1117,60,1371],"class_list":["post-12474","post","type-post","status-publish","format-standard","hentry","category-ca-prin-oglind","category-egophobia-57","category-filosofie","tag-ca-prin-oglinda","tag-egophobia-57","tag-filosofie","tag-marius-iulian-stancu","tag-slavoj-zizek"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p6DakB-3fc","_links":{"self":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/12474","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=12474"}],"version-history":[{"count":1,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/12474\/revisions"}],"predecessor-version":[{"id":12475,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/12474\/revisions\/12475"}],"wp:attachment":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=12474"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=12474"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=12474"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}