By Tim Themi
Brings Lacan and Nietzsche jointly as a part of a typical attempt to reconsider the culture of Western ethics.
Bringing jointly Jacques Lacan and Friedrich Nietzsche, Tim Themi specializes in their conceptions of ethics and on their money owed of the background of moral pondering within the Western culture. Nietzsche blames Plato for atmosphere in movement a degenerative technique that became ethics clear of nature, the physique, and its senses, and therefore ultimately opposed to our capacities for cause, technological know-how, and an artistic, flourishing lifestyles. pushing aside Plato’s ideally suited sturdy as a “mirage,” Lacan is particularly a lot in sympathy with Nietzsche’s analyzing. Following this premise, Themi exhibits how Lacan’s ethics may possibly construct on Nietzsche’s paintings, hence contributing to our realizing of Nietzsche, and likewise how Nietzsche’s critique can develop our figuring out of Lacan.
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Extra resources for Lacan's Ethics and Nietzsche's Critique of Platonism
It involves our domination by a zealously repressive ideal that Lacan notes to bear an “insatiable character” of “cruelty” (SVII:89)—that which, as Freud put it, ends up lording it over us “like a garrison in a conquered town” (SE21:124). For such an ideal can grow so opposed to our drives that it does not so much encourage ethical behavior as it does, rather, punish us for even having drives—calling “the ego to account,” Freud explains, “not only for its deeds but equally for its thoughts and unexecuted intentions” (SE23:205).
46 This is likely behind Lacan’s view of the Thing as “the pre-historic Other that is impossible to forget” (SVII:71), although forget it we try, for when it arises it is transgressive toward our moral norms and cultural forms, leading us to experience the Thing as trauma, as a disturbance in the head—whether emerging in ourselves or observable in the behavior of another. Hence, for Lacan, the Thing is split off—“Spaltung” (SVII:209)—by a child during the course of socialization, made object of that great wave of primal repression said by Freud to usher in a sexual latency for the child around the age of five, as the Oedipal material cleaves into the incest taboo, whence it encounters the threat of castration.
Freud’s point is that some ideals are more repressive of the drives than they are conducive to their sublimation, that “it is precisely in neurotics that we find the highest differences” and “far harder to convince an idealist of the inexpedient location of their libido” (SE14:95). This question of ideals thus is relevant to Nietzsche’s ethics, insofar as Nietzsche held Plato’s ideal of the Good to far surpass any point of expediency or D I ST I N G U I SH I N G W E A K SU B L I M AT IO N F R OM T H E ST R O N G / 25 moderation and leave us, rather, prone to a repressively ascetic religious capture by the forms of idealism to follow in the West.
Lacan's Ethics and Nietzsche's Critique of Platonism by Tim Themi