ملاحظات
مقدمة
(1)
Jacques Lacan, The Ethics of
Psychoanalysis, London: Routledge, 1992, p. 307 (cited
below as Ethics).
(2)
See Todd Dufresne, Killing Freud: 20th
Century Culture and the Death of Psychoanalysis, London:
Continuum Books, 2004.
(3)
Le livre noir du communisme,
Paris: Robert Laffont, 2000.
(4)
Le livre noir de la psychanalyse:
vivre, penser et aller mieux sans Freud, Paris: Arènes
2005.
الفصل الأول: الأفعال الإنجازية والإيماءات الفارغة: لاكان يواجه مؤامرةَ وكالة المخابرات المركزية
(1)
Jacques Lacan, Ecrits. A
Selection, translated by Bruce Fink, New York: W. W.
Norton & Company, 2002, p. 61–2 (cited below as Ecrits ).
(2)
Janet Malcolm, The Silent
Woman, London: Picador, 1994, p.
172.
(3)
Adam Morton, On Evil,
London: Routledge, 2004, p. 51.
(4)
Ecrits, pp.
72–3.
(5)
Ecrits, pp.
72–3.
الفصل الثاني: الذات الخاملة: لاكان يدير عجلةَ الصلاة
(1)
Ethics, p.
247.
(2)
I rely here on Robert Pfaller, Illusionen der Anderen, Frankfurt: Suhrkamp,
2003.
(3)
See Michel de Certeau, “What We Do When We Believe”, in
On Signs, ed. Marshall Blonsky,
Baltimore: The Johns Hopkins University Press 1985, p.
200.
(4)
The same goes for marriage: the implicit presupposition (or,
rather, injunction) of the ideology of marriage is that, precisely, there
should be no love in it. The Pascalian formula of marriage is therefore not
“You don’t love your partner? Then marry him or her, go through the ritual
of shared life, and love will emerge by itself!”, but, on the contrary “Are
you too much in love with somebody? Then get married, ritualize your love
relationship, so as to cure your passionate attachment, and replace it with
boring routine – and if you can’t resist passion’s temptation, there are
always extramarital affairs …”
(5)
“Signifier” is a technical term, coined by Saussure, which
Lacan uses in a very precise way: it is not simply the material aspect of a
sign (as opposed to “signified”, its meaning), but a feature, a mark, which
represents the subject. I am what I am through signifiers that represent me,
signifiers constitute my symbolic identity.
(6)
Jean-Pierre Dupuy, Avions-nous oublié
le mal? Penser la politique après le 11 septembre, Paris:
Bayard, 2002.
(7)
See John Rawls, A Theory of
Justice, Cambridge (Ma): Harvard University Press, 1971
(revised edition ,1999).
(8)
See Friedrich Hayek, The Road to
Serfdom, Chicago: University of Chicago Press,
1994.
الفصل الثالث: الانتقال من «ماذا تريد؟» إلى الفانتازيا والبناءات المتخيَّلة: لاكان مشاهدًا فيلم «عيون مُغمضة على اتساعها»
(1)
The Seminar of Jacques Lacan, Book
III: The Psychoses, London: Routledge ,1981, p.
48.
(2)
Ecrits, p.
300.
(3)
Guillermo Arriaga, 21
Grams, London: Faber & Faber, 2003, p.
107.
(4)
Daniel C. Dennett, Consciousness
Explained, New York: Little, Brown & Company, 1991, p.
132.
(5)
Sigmund Freud, Dora: An Analysis of a
Case of Hysteria, New York: Macmillan 1963, p.
101.
(6)
Jacques Lacan, The Four
Fundamental Concepts of Psycho- Analysis,
Harmondsworth: Penguin Books 1979, pp. 57–8 (cited below as
FFC ).
الفصل الرابع: اضطراباتٌ في الواقعي: لاكان مُشاهِدًا فيلم «الدَّخيل»
(1)
Stephen Mulhall, On
Film, London: Routledge, 2001, p.
19.
(2)
Jacques Lacan, Le triomphe de
la religion, précédé de Discours aux catholiques,
Paris: Editions du Seuil 2005, pp. 93–4 (cited below as Triomphe).
(3)
Triomphe, pp.
96–7.
(4)
Joseph Campbell, The Power of
Myth, New York: Doubleday, 1988, p.
222.
(5)
Brian Greene, The Elegant
Universe, New York: Norton, 1999, pp.
116–19.
الفصل الخامس: الأنا المثالية والأنا العليا: لاكان مشاهِدًا فيلم «كازابلانكا»
(1)
Jacques Lacan, On Feminine
Sexuality (The Seminar, Book XX), New York: Norton,
1998, p. 3.
(2)
Ethics, p.
310.
(3)
Ethics, p.
314.
(4)
I rely here on Richard Maltby, “A Brief Romantic Interlude”:
Dick and Jane go to
Seconds of the Classic Hollywood Cinema’, in
Post-Theory, David Bordwell and Noel
Carroll, eds, Madison: University of Wisconsin Press ,1996, pp.
434–59.
(5)
Maltby, p. 443.
(6)
Maltby, p. 441.
(7)
F. Scott Fitzgerald, The Last
Tycoon, Harmondsworth: Penguin ,1960, p.
51.
الفصل السادس: «مات الإله، لكنه لا يعلم ذلك»: لاكان متفاعِلًا مع «بوبوك»
(1)
FFC, p.
59.
(2)
The Seminar of Jacques Lacan.
Book II: The Ego in Freud’s Theory and in the Technique of
Psychoanalysis, New York: Norton, 1988, p.
128.
(3)
Karl Marx, Capital, Volume
One, Harmondsworth: Penguin Books 1990, p.
163.
(4)
Quoted from Jana Cerna, Kafka’s
Milena, Evanston: Northwestern University Press,
1993, p. 174.
(5)
The very beginning of the story involves a strange denial of
Rimbaud’s Je est un autre: “This is not
me; this is an entirely other person.”
الفصل السابع: الذات السياسية المنحرِفة: لاكان قارئًا قضية محمد بويري
(1)
FFC, p.
185.
(2)
Hannah Arendt, Eichmann in Jerusalem: a
report on the banality of evil, Harmondsworth: Penguin Books,
1963, p. 98.
(3)
Available at
http://www.militantislammonitor.org/article/id/320.
(4)
See Janet Avery and Kevin B. Anderson, Foucault and the Iranian Revolution, Chicago: The University
of Chicago Press, 2005.
(5)
See Karl Marx, “Class Struggles in France”, Collected Works, vol. 10, London: Lawrence and
Wishart ,1978, p. 95.
(6)
See FFC, p.
103.
(7)
Ecrits, p.
310.
(8)
FFC, p.
99.
(9)
One of the ridiculous excesses of this joint venture of
religious fundamentalism and the scientific approach is taking place today
in Israel, where a religious group convinced of the literal truth of the Old
Testament prophecy that the Messiah will come when a calf that is totally
red is born, is expending huge amounts of time and energy to produce such a
calf, through genetic engineering.
(10)
Jonathan Brent and Vladimir P. Naumov, Stalin’s Last Crime, New York: HarperCollins, 2003, p.
307.
(11)
Brent and Naumov, p. 297.
(12)
Samuel Beckett, Trilogy,
London: Calder Publications, 2003, p. 418.
