by Lode Lauwaert | Vol 31 (4) 2013
During the 60s, at a time when many leading philosophers were showing an interest in Sade, the French psychoanalyst Jacques Lacan also wrote an essay on the literary works of the libertine aristocrat D.A.F. de Sade, often called “The Divine Marquis”. That essay, entitled “Kant avec Sade”, is regularly cited but rarely discussed in any depth by philosophers and psychoanalysts, partly as a result of Lacan’s baroque style of writing, his sloppy formulations, and his suggestive language. However, in spite of this, Lacan’s text is worthwhile reading. The central idea is that Sade’s oeuvre reveals the truth of Kant’s moral philosophy. In his article, the author shows that this remarkable thesis can be understood in at least two ways. Moreover, it is also argued that Lacan’s thesis can be read in a reverse direction, although Lacan himself never says that explicitly. It will be shown in the third section that according to Lacan, Kant is the truth of Sade.
by Gertrudis Van de Vijver | Vol 31 (4) 2013
This paper analyses the idea that Frege and Lacan can be connected through a transcendental line of thought. From this viewpoint Frege’s development of modern formal logic is considered as a moment in modernity that shows that the challenge of formalization or mathematization is in fact a challenge of identification of both subject and object. Lacan’s thinking is in accord with this endeavour, but it articulates more explicitly and symbolically the connection between formalization and identification. A crucial point in our argument is that a transcendental viewpoint is not necessarily incompatible with a lacanian viewpoint, to the extent, namely, that attention is paid to the idea that subject and object are first and foremost of the order of writing or the symbolic.
by Hanna Stouten | Vol 31 (3) 2013
In this contribution, Hanna Stouten, author of the first Dutch Bonaparte biography, sketches the problematic life of Marie Bonaparte (1882-1962). Freud played a key role in Bonaparte’s life, first as his patient and later as a psychoanalyst herself. He was a father-figure for her, bestowing self-confidence and also a profession, his profession. The activities which Marie developed in psychoanalysis start with her own analysis. The first 43 years display an overarching need for someone like Freud. The time with him was a rich period of expansion for her and was followed by post-Freudian years. In French and international psychoanalysis the princess acquired a reputation as one of the great Freud translators, as a networker and benefactor, and as rescuer of the Fliess letters. Her conflict with Jacques Lacan left a scar.
by Rik Loose | Vol 18 (3/4) 2000
Texts by Abraham, Rado, Glover and Gross are explored in order to investigate post-Freudian literature on the question of addiction. The reduction of the Freudian field is analysed in order to produce new foundation stones for a theory on addiction by confronting the (post-Freudian) reduced elements with each other. A reading of the post-Freudian literature shows that it is possible to distinguish between different periods in psychoanalytic thinking about addiction. These periods represent, in their own style, a reduction of Freud’s work. A confrontation between the earlier drive-theory and the later ego(self)psychology period, interestingly enough, does not lead to a synthesis of the two into a higher order of thinking on addiction. Surprisingly, it results in the production of new theoretical elements and a shift in thinking about addiction. Thus, despite the lack of fecundity in most post-Freudian thinking on addiction, the possibility nevertheless exists to produce some material on addiction, providing one analyses or interprets, not just the relevant texts, but precisely what is lacking in these texts.
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by Bart De Lepeleire | Vol 19 (4) 2001
According to Peirce the essence of the sign lies in its triadic interrelated structure, namely: a representamen, an object and an interpretant, in which the object is brought in relation to an interpretant by the representamen, such that the interpretant is, in turn, a sign of the same object. Lacans conceptualisation of the signifier shows a surprising resemblance with the ideas of Peirce about the sign. Thus their definitions reflect a same structure: the signifier as well as the sign have to be situated in a chain, for both an ultimate meaning is impossible and a meaning is always determined afterwards.
