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Derrida, Deleuze, Psychoanalysis

Derrida, Deleuze, Psychoanalysis

EDITED BY Gabriele Schwab
with the assistance of Erin Ferris
  • Cite this Item
  • Book Info
    Derrida, Deleuze, Psychoanalysis
    Book Description:

    Derrida, Deleuze, Psychoanalysis explores the critical relationship between psychoanalysis and the work of Derrida ( Speech and Phenomena, Of Grammatology, and his later writing on autoimmunity, cruelty, war, and human rights) and Deleuze ( A Thousand Plateaus, Anti-Oedipus, and more). Each essay illuminates a specific aspect of Derrida's and Deleuze's perspectives on psychoanalysis: the human-animal boundary; the child's polymorphism; the face or mouth as constitutive of ethical responsibility toward others; the connections between pain and suffering and political resistance; the role of masochism in psychoanalytic thinking; the use of psychoanalytic secondary revision in theorizing film; and the political dimension of the unconscious. Placing a particular emphasis on liminal figurations of the human and challenges to discourses on free will, the essays explore shared concerns in Derrida and Deleuze with regard to history, politics, the political unconscious, and resistance. By addressing the need to overcome the split between the psychological and the political, Derrida, Deleuze, Psychoanalysis illuminates the ongoing relevance of psychoanalysis to critical interrogations of culture and politics.

    eISBN: 978-0-231-51247-3
    Subjects: Psychology, Philosophy

Table of Contents

  1. Front Matter
    (pp. i-iv)
  2. Table of Contents
    (pp. v-vi)
    (pp. vii-xii)
  4. 1 INTRODUCTION: Derrida, Deleuze, and the Psychoanalysis to Come
    (pp. 1-34)
    Gabriele Schwab

    At the end of “Freud and the Scene of Writing,” Derrida offers his readers two images drawn from Numbers and Ezekiel: one is “the parched woman drinking the inky dust of the law” and the other is “the son of man who fills his entrails with the scroll of the law which has become sweet as honey in his mouth.”¹ Highlighting the prominence of orality and incorporation in relation to ethics, politics, and the law, these two images seem to contain in a nutshell some of Derrida’s major engagements and concerns with psychoanalysis. Derrida’s psychophilosophical reflections on incorporation reach back...

    (pp. 35-60)
    Jacques Derrida

    Everything I’m going to say will be first of all a tribute to Gilles Deleuze’s work, a sign of an old and lasting admiration, respect, and friendship.¹ But I also would like to pay homage to Paul Patton for his scholarly work on Deleuze, and not only in the Anglophone world. Among so many other contributions, I especially would like to remark his translation of Difference and Repetition.² Why do I refer to the translation of this book here and, more specifically, to a chapter in Difference and Repetition entitled “The Image of Thought”? Even more specifically, why do I...

    (pp. 61-76)
    Catherine Malabou

    Gilles Deleuze and Jacques Derrida. Their difference does not bear any resemblance. From one difference to another, there exists no immediately visible way of passage, no path, no indications. From differance to difference, from the archiwriting to lines of flight, from traces to regimes of signs, from dissemination to immanence, from destinerrancy to strata or blocks of becoming is drawn an immense labyrinth, the struggle through which is perilous, if not hopeless. They themselves never undertook it. Maintaining silence, they always kept at a respectful distance from each other with the exception of a few, virtually insignificant references or mentions...

    (pp. 77-104)
    Sara Guyer

    In “‘Eating Well,’ or the Calculation of the Subject”—an interview with Jean-Luc Nancy—Jacques Derrida undertakes to recast the tragic theaters of thinking and, in particular, those apparently radical discourses of ethics and politics in which there remains “a place left open . . . for a noncriminal putting to death.” This opening signals the enduring humanism at work in adamantly antihumanist (or antivirilist) discourses including those of Martin Heidegger and Emmanuel Levinas, discourses that, Derrida goes so far as to say, “remain profound humanisms to the extent that they do not sacrifice sacrifice” (113). Whereas Heidegger, in positing...

    (pp. 105-141)
    Dina Al-Kassim

    Giorgio Agamben’s Homo Sacer comes to a provocative conclusion with the claim that “the ‘body’ is always already a biopolitical body and bare life, and nothing in it or the economy of its pleasure seems to allow us to find solid ground on which to oppose the demands of sovereign power” (187). Critics have countered this provocation by emphasizing the Foucaultian “practices of freedom” that proliferate in resistance movements and emergent alternative practices of the body as evidence that deathly zones of exception are not the nomos of our times.¹ Bodily practices of freedom or the indistinction of the body...

  9. 6 THE RHYTHM OF PAIN: Freud, Deleuze, Derrida
    (pp. 142-170)
    Branka Arsić

    Deleuze’s and Derrida’s relation to Freud was always complicated.¹ On the one hand, psychoanalysis seriously influenced them, whereas, on the other, it became for Deleuze the object of the gay science of Anti-Oedipus and for Derrida the object of a secret desistance described in “Passions.”² In this complex network of influences, it is the question of pain and suffering that not only “from the beginning” put psychoanalysis at a certain distance from both of them but also established an “affinity of the thesis” divided by “very obvious distances” in the strategy and manner of “writing, speaking and reading,” as Derrida...

  10. 7 THE ONLY OTHER APPARATUS OF FILM (A Few Fantasies About Différance, Démontage, and Revision in Experimental Film and Video)
    (pp. 171-191)
    Akira Mizuta Lippit

    “This is only a dream.” An unknown voice interrupts the dream. It enters the mise-en-scène from elsewhere, from a place both within and without the dream, a slight excess infused into the world of the dream. “Das ist ja nur ein Traum.” There and not there, the voice is folded into the dream as a trace of exteriority, inside and out, inside-out. The nondiegetic utterance suggests, for Sigmund Freud, evidence of a secondary revision, habitual, he argues, in all dreams. Another apparatus has interrupted the flow of the dream, leaving a trace of its intervention in the form of a...

    (pp. 192-212)
    Gregg Lambert

    I would like to begin by rephrasing the title to this chapter as a question: “De/Territorializing Psychoanalysis?” I believe this phrase is advantageous in that it provides us with two senses we can begin to explore; at least, it is sufficiently ambiguous to require further clarification. Are we talking about (a) “deterritorializing psychoanalysis” in the imperative sense of causing psychoanalysis itself to become deterritorialized from the historical legacy and dominant institutions that belong to the psychoanalytic movement after Freud? (To be more precise, since I am limiting my questions to the subject of psychoanalysis in the American university, I am...