An utterly dark spot : gaze and body in early modern by Miran Bozovic, Slavoj Zizek

By Miran Bozovic, Slavoj Zizek

Slovenian thinker Miran Bozovic's An completely darkish Spot examines the elusive prestige of the physique in early sleek ecu philosophy through reading its a variety of encounters with the gaze. Its diversity is notable, relocating from the Greek philosophers and theorists of the physique (Aristotle, Plato, Hippocratic scientific writers) to early smooth thinkers (Spinoza, Leibniz, Malebranche, Descartes, Bentham) to fashionable figures together with Jon Elster, Lacan, Althusser, Alfred Hitchcock, Stephen J. Gould, and others. Bozovic offers startling glimpses into a variety of overseas mentalities haunted via difficulties of divinity, immortality, construction, nature, and hope, upsetting insights that invert well-known assumptions in regards to the courting among brain and body.
The viewpoint is Lacanian, yet Bozovic explores the idiosyncrasies of his fabric (e.g., the our bodies of the Scythians, the transvestites remodeled and disguised for the gaze of God; or Adam's physique, which remained unseen so long as it used to be the single one in lifestyles) with an cognizance to element that's unheard of between Lacanian theorists. The technique makes for attractive studying, as Bozovic levels imagined encounters among top thinkers, permitting them to speak approximately topics that every explored, yet in a unique time and position. whereas its concentration is on a selected challenge within the background of philosophy, An totally darkish Spot will attract these attracted to cultural reports, semiotics, theology, the historical past of faith, and political philosophy as well.
Miran Bozovic is affiliate Professor of Philosophy on the college of Ljubljana, Slovenia. he's the writer of Der grosse Andere: Gotteskonzepte in der Philosophie der Neuzeit (Vienna: Verlag Turia & Kant, 1993) and editor of The Panopticon Writings by way of Jeremy Bentham (London: Verso, 1995).

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In Lacanese, Marianne at that point becomes a subject of lack, a desiring subject. The lover lacks something, yet he does not know what it is that he lacks. Marianne leaves the church "avec un coeur a qui il manquait quelque chose" [with a heart that was lacking something], "et qui ne savait pas ce que c'etait" [and that did not know what it was that it lacked] (64). Upon entering the church, Marianne firmly believed that she knew how to please, what it was that made her attractive in the eyes of the others-in short, she imagined she knew what she possessed, whereas upon leaving she does not know what she lacks.

According to Spinoza, no one can autonomously strive for selfdestruction. For someone to be capable of taking his own life, he must already have been "completely conquered by external causes,,25 and therefore be dead even prior to death. This is borne out by Althusser's fantasy of his own nonexistence: in his own words, Althusser wanted to destroy himself at all costs precisely because he believed he had never existed. 26 It is only retroactively that an individual can be said to have been conquered by external causes; however, there are undoubtedly many others who, dominated by external causes, act self-destructively and yet never commit the act of suicide itself.

In short, she becomes l'aimante, the lover, only when she abandons Ie soin d'etre aimable, the desire to please, to be worthy of love. In Lacanese, Marianne at that point becomes a subject of lack, a desiring subject. The lover lacks something, yet he does not know what it is that he lacks. Marianne leaves the church "avec un coeur a qui il manquait quelque chose" [with a heart that was lacking something], "et qui ne savait pas ce que c'etait" [and that did not know what it was that it lacked] (64).

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