By j. jagodzinski
The essays inside this assortment discover the chances and prospects of all 3 positions, providing encounters which are, from time to time contradictory, at different occasions supportive, in addition to complementary. the gathering thereby enriches the questions which are being raised inside modern cinematic reports.
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Additional resources for Psychoanalyzing Cinema: A Productive Encounter with Lacan, Deleuze, and Žižek
Sample text
OF SORTS, SORT OF 6. 7. 8. 9. 10. 11. 12. 13. 14. 25 As far as I know, Ian Buchanan, through a series of lectures in Amsterdam in 2010, has been able to show how this account explores the Freudian edifice that lies disguised throughout their work. A brief comparison can be made with Deleuze’s account in Logic of Sense. In LS, rather than absences|presences he develops the notion of parallel series: two series with a limit (border, frontier) between them so that they fail to contact. If we imagine the border to be the ‘cut’ that lies between them and mediates them, then a both|and logic of indiscenibility and folding can be theorized, a logic other than that of Lacan.
In TP authoritarian, socialist, and liberal democratic states are treated in relation to (global) capitalist markets. Thousand Plateaus, which expands on the so-called vitalism, offers the tool-kit for such explorations and experimentation. Inorganic life becomes the process of assembling in the Void (to paraphrase Badiou). The plane of consistency (or plane of immanence) now replaces univocity. Haecceities become the contents on the plane of consistency, whose plane of expression is then asemiotically informed to break with formal signification.
She concludes that Lacan’s “love letter” (as in Seminar XX, Encore) is the “matheme of the signifier of the barred Other, that is the matheme of woman’s jouissance or of woman as absolute Other” (101), which is the only possible love letter that “tries to make place for the unsayable, unpronounceable Other” (101). As Chiesa (2006, 355) explains, this is the Other-jouissance (JA) as the Not-All of the Symbolic. However, since there is no Other of the Other, JA cannot be part of the symbolic. Chiesa qualifies this via Lacan’s Sinthome Seminar maintaining that Other-jouissance must remain JA barred (jouis-sans).
