Lacan's theory of the four discourses∗

Bracher, Mark

doi:10.1080/01440358808586349

Cited by 25 publications

(23 citation statements)

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“…It is the speech act of dissatisfaction and disappointment of an alienated subject" (Hillier & Gunder, 2005, p.1058. The hysteric's discourse takes the form of a question, complaint, protest, and resistance against the discourse of the university (Bracher, 1988;Olivier, 2009), as well as the master's discourse. "The discourse of the hysteric represents a half-turn, or 180-degree revolution, from the discourse of the university" (Clarke, 2012, p.55).…”

Section: The Hysteric's Discourse and Southern Planning Theoristsmentioning

confidence: 99%

“…Despite the hysteric agent's expression of alienation, Zupančič (2006, p.165) maintains that "the truth of her or his basic complaint about the master is usually that the master is not master enough". Lacan argues that the hysteric agent is asking for, and will get, a new master (Bracher, 1988). "The tendency in this discourse is for the subject to seek a new master, new sources of certainty, whilst demonising the old" (M. Clarke, 2012, pp.…”

Section: Next Generation Planningmentioning

confidence: 99%

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A Lacanian understanding of the southern planning theorists' identification under the hegemony of western philosophy

Mohammadzadeh

2021

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As a planning theorist who has studied and taught planning theory in the Global South and North, I grapple with the question – “What does planning theory mean in the Global South?” To answer this question, I ontologically investigate the meaning of Southern planning theory based on a Lacanian approach. Drawing on the Lacanian theory of human subjectivity, this article explains how planning theorists’ identities are constituted through their interactions within academia. Lacanian discourse theory assists in exploring how most Southern planning theorists adopt, internalise, and use hegemonic Western philosophy, ideas, and discourses as the only accepted mechanism of truth. Consequently, this process profoundly alienates Southern planning theorists from their local context, as they often devalue, overlook, and neglect non-Western beliefs, ideas, knowledge, and philosophy. I argue that although the number of Southern planning theorists has increased during the last decades, non-Western philosophy is seldom utilised as the core of their critical studies. Based on the Lacanian discourse theory, I show that they mostly remain in the hegemonic mechanism of knowledge production that is embedded in the colonial era.

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Section: The Hysteric's Discourse and Southern Planning Theoristsmentioning

confidence: 99%

Section: Next Generation Planningmentioning

confidence: 99%

A Lacanian understanding of the southern planning theorists' identification under the hegemony of western philosophy

Mohammadzadeh

2021

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“…Indeed, according to the Russian president, 'we have no other, and there can be no other unifying idea but patriotism.' (Putin 2016) 4 Centering the public discourse on the Motherland and the People positions them as master signifiers-tautological concepts that function as the ultimate reference points for all the utterances produced within a particular discourse frame, fixing their meanings and stabilizing the whole discourse (Bracher 1988, Lacan 2006. Just as the sun's gravity determines the trajectories and mutual order of the bodies in the solar system, so utterances in Russian public discourse are interpreted and related to each other by their semantic anchoring in the notion of the Motherland.…”

Section: Memory Of Stalinism In Post-soviet Russiamentioning

confidence: 99%

When Memorials Cease to Commemorate: The Museum of the History of Political Repression in Tomsk as a Place of non-Patriotic Remembering

Skulskiy¹

2019

Mus. Soc.

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This article examines tourists' experiences of visiting the Tomsk Memorial Museum of Political Repression. Through a semiological reading of the exhibitions and textual analysis of visitor books, I show how despite the museum's proclaimed purpose as a place of remembrance, tourists frame their visits in terms of education and entertainment. Referring to memory as a discursive practice, I demonstrate how the exhibition does not fit the dominant patriotic discourse, wherein actors are remembered for their contributions to the Motherland. Because those killed in Gulags are represented as victims rather than heroes, their story remains insignificant and immemorable to many Russians.

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“…In this way, one 'shifts gears', as Lacan puts it" ([8], p. 124). This new master signifier has "allowed us to live" because it "will perhaps be a little less stupid" ( [73], p. 46) since it will include the lack in the Other and its creativity comes from being "less absolute, exclusive, and rigid in its establishment of the subject's identity, and more open, fluid, processual" ( [73], p. 46). When the analysand discovers this lack in the Other there is an identification with the symptom but this is "not a Symbolic nor an Imaginary one, but a Real identification, functioning as a suppletion (suppléance) for the lack of the Other" ( [17], p. 10).…”

Section: Life Chaos and Horizonsmentioning

confidence: 99%

“…In this way, one 'shifts gears', as Lacan puts it" ( [8], p. 124). This new master signifier brings vitality through "thinking which constructs, excludes, and annihilates" because it "will perhaps be a little less stupid" since it will include the lack in the Other and its creativity comes from being "less absolute, exclusive, and rigid in its establishment of the subject's identity, and more open, fluid, processual" ( [73], p. 46).…”

Section: Justice As Constructive Exclusive Annihilative Thinkingmentioning

confidence: 99%

Method in the Madness: Hysteria and the Will to Power

Gildersleeve¹

2016

Social Sciences

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Abstract:At the very start of a chapter on hysteria in her book From Mastery to Analysis: Theories of Gender in Psychoanalytic Feminism, Patricia Elliot cites Nietzsche's "truths are illusions of which one has forgotten that they are illusions". This paper follows this connection between hysteria and the work of Nietzsche. This paper will highlight how a Lacanian interpretation of hysteria can elucidate Heidegger's reading of Nietzsche's Will to Power and how this interpretation of the Will to Power can better explain the value and importance of hysteria for psychoanalysis and philosophy. I will show that the hysteric's discourse has a "higher value" than the master's discourse because it meets Nietzsche's definition of art, which aims at life's enhancement rather than the master's knowledge or truth which aims at the preservation of life. My work will explain how the hysteric's discourse can transform the master's discourse into the analyst's discourse through the Will to Power. This is important, as this is the ultimate aim of psychoanalysis where "At the end of analysis the subject passes to the position of analyst". This is the ultimate aim of psychoanalysis because "For Lacan, the Discourse of the Analyst is revolutionary because it articulates the truth of the (unconscious) subject". Fundamentally, the objective of this article is to demonstrate that "hysteria is to be understood not as an 'abnormal' condition but as one possible manifestation of the subject's uncanny relationship to itself".

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Lacan's theory of the four discourses∗

Cited by 25 publications

References 0 publications

A Lacanian understanding of the southern planning theorists' identification under the hegemony of western philosophy

A Lacanian understanding of the southern planning theorists' identification under the hegemony of western philosophy

When Memorials Cease to Commemorate: The Museum of the History of Political Repression in Tomsk as a Place of non-Patriotic Remembering

Method in the Madness: Hysteria and the Will to Power

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