Extract
[...] Lacan, Jacques, "The Instance of the Letter in the Unconscious" Ecrits, Seuil, 1966. Lacan, Jacques, Lacan in Italia, In Italy Lacan, 1953-1978, La Salamandra. Melman, Charles, The Man Without Gravity. Enjoy at All Costs, Denoël, 2002 Sauret, Marie-Jean, Malaise in Capitalism, Erès, 2009. [...]
[...] Fundamental alienation, therefore, of the subject to the signifier. « Because it passes through the field of the Other, the subject enters into the symbolic necessary for the assumption of his speech. Before this act, he was not. After this act, he could have been if the signifier did not come to mark him with an irreducible division. Such is the truth of the symptom that psychoanalysis reveals, annihilating, in its discourse, any prospect of accessing a harmonious happiness » (Genet, 2008). [...]
[...] The plus-de-jouir is supposed to mark the absence of the objet a which is found upstream of desire, not downstream. In the discourse of capitalism, this obscure object of desire is produced a posteriori to fill the divided subject, the subject of lack, who is also the subject of desire. Pathologies of desire, therefore, are found at the very place of this demand which is always already satisfied and therefore never posed as such. Narcosis of desire5, thus, where it can no longer be formulated. [...]
[...] Now, in a contemporary context, taking a trait as an invariant of identity is an 'imaginarization' of identity. We make a particular trait (precisely variable) the essence of a thing. However, the main question that arises concerns the principle of identity as such, i.e., the idea that there is a self-identity constitutive of a subjective identity capable of ensuring the subject its own consistency. Now, with the discovery of the unconscious, psychoanalysis introduced a flaw in the principle of identity: the subject is constituted not as identical to itself, but as not identical to oneself. » (Causse, 2018) Only identity, he recalls, makes community by excluding the < parias >. [...]
[...] This would be to think of as the 'naked life' (Agamben, 1995) at Agamben, 'that from which the exclusion founds the city of men' (Agamben, 1995) and which is captured in the state of exception, the totalitarian, concentrationary state, but also, tendentially, our modern states. It is indeed the 'natural life of men' (Agamben, 1995) which is now captive where the legal order is suspended7. Legal order that is precisely justified by the power of life and death that binds the sovereign to the 'naked lives' of his subjects. [...]
