Ebook Ethics of the Real: Kant and Lacan (Radical Thinkers)

Ebook Ethics of the Real: Kant and Lacan (Radical Thinkers)

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Ethics of the Real: Kant and Lacan (Radical Thinkers)

Ebook Ethics of the Real: Kant and Lacan (Radical Thinkers)

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Review

“If Zupancic's book does not become a classic work of reference, the only conclusion will be that our academia is caught in an obscure desire to self-destruct.”—Slavoj Žižek

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About the Author

Alenka Zupan?i? is a researcher at the Institute of Philosophy in the Slovene Academy of Sciences, Ljublijana

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Product details

Series: Radical Thinkers

Paperback: 282 pages

Publisher: Verso; Reprint edition (January 16, 2012)

Language: English

ISBN-10: 1844677877

ISBN-13: 978-1844677870

Product Dimensions:

5.2 x 0.6 x 8 inches

Shipping Weight: 8.8 ounces (View shipping rates and policies)

Average Customer Review:

4.2 out of 5 stars

6 customer reviews

Amazon Best Sellers Rank:

#871,183 in Books (See Top 100 in Books)

Great book!

There is something in our moral economy that makes it unsustainable. We live off an accumulated stock of beliefs, norms, and values. But we are depleting our reserves, and running out of fuel. We need to develop new sources of moral energy that will allow us to grow on a sustained basis. From its origins, mankind has known such a source of energy available in unlimited supply: desire. Desire is what drives us, what makes our world go round. It produces more heat than it consumes, and can generate enormous power.But desire has traditionally been excluded from the field of ethics. Indeed, it was seen as opposite to the moral law, as a force blocking access to the moral high ground. As Alenka Zupančič writes in her introduction, the term ethics is often taken to refer to a set of norms which restrict or `bridle' desire. Yet this understanding of ethics fail to acknowledge that desire is a component of ethics which cannot simply be eliminated without ethics itself losing all meaning. Better still, a moral economy built upon desire escapes the law of diminishing returns and of resource depletion. Tapping the source of desire will allow the moral subject to grow indefinitely.According to Lacan, Kant was the one who introduced the dimension of desire into ethics, and brought it to its `pure state'. To desire is to demand the impossible, and this is precisely what Kantian ethics compels us to do. For Kant, duty is "a respect for something entirely different from life, in comparison and contrast to which life and its enjoyment have absolutely no value." Death itself, if duty tells us so, can be pursued as a moral act. Like the starry heavens above, the moral law is what fills the mind with shock and wonder.Kant was not the stern and boring moralist that philosophy textbooks would have us believe. His positions on `the right to lie' or on radical evil seem to be, strictly speaking, inhuman. Some of his commentators have indeed expressed reservation or even repulsion at the practical implications of his ethics. For Kant, nothing, not even the love of our fellow-man or the law of self-preservation, can justify us in making an exception to the moral law. If my act conforms with duty and if it is accomplished only for the sake of duty, then it is an ethical act. Here the ethical man is disturbingly close to the pervert--who attributes to the Other (to duty or to the Law) the surplus-enjoyment he derives from his action.French literature offers us several figures of radical evil or perversion. In Dangerous Liaisons, Valmont breaks off with his lover by repeating: "It is not my fault", hiding the enjoyment he derives from betrayal behind a supposed respect for nature's law. But it is Sade who has brought literary perversion to its most incandescent point. Reading Sade as a moralist, deriving a code of ethics from his Philosophy in the Bedroom, has been a constant temptation for French intellectuals. Foreigners are sometimes puzzled by the high respect that Sade commands upon French thinkers since the beginning of the twentieth century. Could Sade provide the template for a new ethics beyond good and evil, a morality in tune with our time of moral confusion?It is well known that Lacan wrote an essay entitled `Kant with Sade' in which he brings to our attention the extraordinary proximity of Kant and Sade. This notoriously difficult text has been a source of inspiration and commentary for many philosophers claiming the Lacanian legacy. They often add more confusion than light, and project upon Lacan's reading of Kant and Sade their own proclivities. Taking her readers through a step-by-step approach, and treating her subject with utmost rigor and clarity, Zupančič offers the most compelling interpretation of Kant avec Sade that I have had the chance to read. According to Kant, to act without allowing pathological incentives to influence our action is to do good. But so is radical evil, as Kant himself was forced to consider when discussing the execution of the monarch by French revolutionaries. In other words, at the level of the structure of the ethical act, the difference between good and evil does not exist. At this level, evil is formally undistinguishable from good.Providing a close reading of Kant with Sade alone would constitute a considerable achievement. But Zupančič does not stop here. She transforms Kant into a Lacan avant la lettre by pointing the many parallels and convergence between Kant's doctrine and Lacan's ethics as developed in particular in Seminar VII. She offers literary digressions on Laclos's Les liaisons dangereuses and of Molière's Don Juan, again based on Lacanian principles. She revisits Lacan's cursory remarks on great works of tragedy, such as Hamlet, Antigone, Sophocles' Oedipus, and the Claudel trilogy beginning with The Hostage.Any commentator is bound to compare Alenka Zupančič's work with Slavoj Zizek's own writings. They belong to the same Slovenian school of Lacanese psychoanalysis. Why Slovenia? Why Lacan? None of what I read provides any satisfying explanation, but footnotes offer some clues. Like Zizek, Zupančič has read and maybe attended Jacques-Alain Miller's seminar. She is also in familiar terms with Louis Althusser's philosophy. All this points toward an intellectual constellation that defined Parisian chic in the late seventies, and that was somehow transplanted in Ljubljana where it prospered in a hotbed atmosphere functioning in closed circuit. Globalization and the end of communism brought this mix of Lacanianism and continental philosophy to the world, something the enterprising Slovenians were better able to do than the French, with their poor command of English and their disregard for anything beyond Parisian limits.There are marked differences between Zupančič and Zizek, however. For a start, the "Big Z" is much more productive. I am amazed at the rhythm by which he churns out massive volumes, his last opus on Hegel being more than one thousand pages long. By contrast, Alenka Zupančič is more parsimonious, this being her first entry in an oeuvre that counts only three essays. Second, Zupančič does not share Zizek's taste for lowbrow pop culture and radical provocations. She prefers to comment literary masterworks than cheap Hollywood flicks or TV series. She keeps her politics to herself, with only limited allusion to a feminist agenda that Zizek would deride as utterly conventional. She offers a Zizek with a "small z", a Zizek without the ebriety and obscene excess. She sits safely in the driver's seat, and won't enter the skids and car rolls that often make Zizek end up on the wrong side of the road. Her Ethics of the Real is a demanding read, yet accessible even to the lay reader without any notion of classical philosophy or modern psychoanalysis.

This book is necessary reading for anyone interested in learing about Lacan as well as for anyone already versed in Lacanian theory. Zupancic is a former pupil of Slavoj Zizek, and though some of her style reflects that relationship, for the most part, she does not deploy the same strategy of jokes and movies; so expect nothing but serious philosophical discourse. It tackles with depth and clarity the issue of a "Lacanian ethics," which Lacan himself developed in and after seminar VII on that very topic. Since much of Lacan's seminars are not published in English, it is very nice that Zupancic moves in and out of the body of Lacanian theory to pull together what she is calling an "Ethics of the Real." Perhaps, what is most informative about this book is how it clarifies the distinction between desire and drive in their respective relations to the Real. Unlike most Lacanians, Zupancic is not interested in making outlandish statements, but rather, is engaged in a very serious conversation with Kant and Greek tragedy (she also clarifies why Lacan is constantly interested in tragedy). Indeed, Zupancic is the proverbial student who overcomes her master as this first book of hers already rivals the best of Zizek's own work.

Man is not as moral as he believes, but he is also more moral than he believes himself to be. The first half of this seemingly paradoxical statement tells us what we already know: beneath a "reputable", ethical facade, man is driven pathologically, he is a merely a slimy effect of symbolically situated will and social edifice. The second half of this statement is of Lacanian/Kantian import, the truly subversive gesture: the subject is (ethically) free qua empty "link" between cause and effect, qua position of enunciation - he is both answerable to the lack in the Other and the cause of it. Find out why Lacan was Kantian and Kant was, in a way, Lacanian - in short, read this book: it is a genuine piece of scholarship.

There are lots of clever books about Lacan, but often they are too clever for their own good (or the reader's good), simply compounding Lacan's own obscurity. This is not an easy book but you can't fault it for any lack of clarity. Unlike many Lacanians, she actually gives examples for her abstract claims, since she is not afraid to test the abstract on the concrete. Her analysis of 'Dangerous Liaisons' is brilliantly incisive. What Zizek says about her unquestionable value in the book's blurb and the preface turns out to be a fact. Great book! Don't miss it.

For someone who already has a fixed view of Kant's philosophy and would be interested to see it re-cast in a new light, there are some interesting points to be found in this book. Unfortunately, to get to those points you will have to dig through Zupancic's extremely tangled and self-indulgent writing style. She employs the same rhetorical devices over and over to shoehorn in strings of words without being clear about where they are meant to fit. For example, instead of saying "this is similar to..." or "this follows from...", she will always say something vague and wordy like "let us co-ordinate point this alongside...", in effect allowing herself to just dump the idea out and leave it to the reader to find a connection for himself. She also loves to compound rhetorical questions inside other rhetorical questions, so that the exact point she's trying to make is never plainly in sight.Again, if you really want to see someone's take on Kant as colored by Lacan's concept of the Real, then this book might be worth suffering through. For anyone else, I don't know what the attraction would be.

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