In Logique du Fantasme, Lacan argues that the compulsion to repeat does not obey the same discharge logic as homeostatic processes. Repetition installs a realm that is categorically different from the one related to homeostatic pleasure seeking, a properly subjective one, one in which the mark “stands for,” “takes the place of,” what we have ventured to call “an event,” and what only in the movement of return, in what Lacan calls a “thinking of repetition,” confirms and ever reconfirms this point of no return, which is also a qualitative cut and a structural loss. The kind of “standing for” Lacan intends here with the concept of repetition is certainly not something like an image or a faithful description. No, what Lacan wishes to stress is that this mark is situated at another level, at another place, it is “entstellt,” and as such, it is punctually impinging upon the bodily dynamics without rendering the event, without having an external meta-point of view, but cutting across registers according to a logics that is not the homeostatic memory logics. This paper elaborates on this distinction on the basis of a confrontation with what Freud says about the pleasure principle and its beyond in Beyond the Pleasure Principle, and also takes inspiration from Freud’s Project for a Scientific Psychology. We argue that Lacan’s theory of enjoyment takes up and generalizes what Freud was after in Beyond the Pleasure Principle with the Wiederholungszwang, and pushes Freud’s thoughts to a more articulated point: to the point where a subject is considered to speak only when it has allowed the other, through discourse, to have impacted and cut into his bodily pleasure dynamics.
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机译:拉康在Logique du Fantasme中辩称,重复强迫不服从与稳态过程相同的放电逻辑。重复安装的领域与稳态寻求乐趣的领域截然不同,后者是一种适当的主观性领域,其中的标记“代表”,“代替”了我们冒险称之为“事件”的那个领域。拉康称之为“重复的思考”的仅仅是返回运动中的事实,确认并曾经再次确认这一不返回点,这也是定性削减和结构性损失。拉康在这里用重复的概念表示的“代表”肯定不是图像或忠实的描述。不,拉康希望强调的是,该商标位于另一个层次,在另一个地方,是“恩赐”,正因为如此,它在不产生事件的情况下及时地冲击了人体动力学,没有外部元态。观点,但根据不是稳态存储器逻辑的逻辑切入寄存器。本文是基于与弗洛伊德在享乐原则及其超越《快乐原则》之外的论述相抵触的基础上进行区分的,并从弗洛伊德的《科学心理学计划》中得到启发。我们认为,拉康的享乐理论吸收并概括了弗洛伊德在《超越快乐原则》中的追求与Wiederholungszwang的相通之处,并将弗洛伊德的思想推向了更加明确的点:只有当主体允许其他通过话语来影响并切入他的身体愉悦感。
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