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If the logic of the Oedipus myth were subjected to rigorous and thoroughgoing analysis with the tools of anthropology, comparative mythology, and narratology, might it invalidate the approach to the 'Oedipus complex' that Freud derived from his psychoanalytic experience? This book answers 'yes', arguing that instead of the Oedipus complex explaining the myth, the Oedipus myth explains the complex. The author argues that the Oedipus myth is an historical anomaly, a myth of failed royal investiture or of avoided masculine initiation. Does this mean that we must return to the wisdom of tradition and strike out twenty-five centuries of Oedipal history? The author knows very well that such a solution would be fantasy, and he concludes by speculating on how his analysis might contribute to a vision that has eluded Freudian psychoanalysis: how to surpass the Oedipus complex, with all the ethical consequences this would entail.
The Passion of Infinity generates a historical narrative surrounding the concept of the irrational as a threat which rational culture has made a series of attempts to understand and relieve. It begins with a reading of Sophocles' Oedipus as the paradigmatic figure of a reason that, having transgressed its mortal limit, becomes catastrophically reversed. It then moves through Aristotle's ethics, psychology and theory of tragedy, which redefine reason's collapses in moral-psychological rather than religious terms. By changing the way in which the irrational is conceived, and the nature of its relation to reason, Aristotle eliminates the concept of an irrationality which reason cannot in principle dissolve. The book culminates in an extensive reading of Kierkegaard's pseudonyms, who, in a critical retrieval of both Greek tragedy and Aristotle, prescribe their apparently pathological age a paradoxical task: develop a finite form of subjectivity willing to undergo an unthinkable thought ‐ allow the transcendence of a god to enter into the mind as well as the marrow, to make a tragic appearance in which a limit to the immanence of human reason can again be established.
‘A rare and remarkable book.' Times Literary Supplement Gilles Deleuze (1925-1995) was Professor of Philosophy at the University of Paris VIII. He is a key figure in poststructuralism, and one of the most influential philosophers of the twentieth century. Félix Guattari (1930-1992) was a psychoanalyst at the la Borde Clinic, as well as being a major social theorist and radical activist. A Thousand Plateaus is part of Deleuze and Guattari's landmark philosophical project, Capitalism and Schizophrenia - a project that still sets the terms of contemporary philosophical debate. A Thousand Plateaus provides a compelling analysis of social phenomena and offers fresh alternatives for thinking about philosophy and culture. Its radical perspective provides a toolbox for ‘nomadic thought' and has had a galvanizing influence on today's anti-capitalist movement. Translated by Brian Massumi>
An advanced critical introduction to Greek tragedy for those who do not read Greek. Combines the best contemporary scholarly analysis of the classics with a wide knowledge of contemporary literary studies in discussing the masterpieces of Athenian drama.
This book investigates the discursive practices of philosophy and theater/performance on the basis of actual encounters between representatives of these two fields.
"Surfacing" the Politics of Desire re-examines the "myths" of masculine desire in order to challenge this premise, placing literature at the centre of recent feminist debates over the ontology and politics of sexual difference.
Opposing a long-standing orthodoxy of the Western philosophical tradition running from ancient Greek thought until the late nineteenth century, Frege argued that psychological laws of thought—those that explicate how we in fact think—must be distinguished from logical laws of thought—those that formulate and impose rational requirements on thinking. Logic does not describe how we actually think, but only how we should. Yet by thus sundering the logical from the psychological, Frege was unable to explain certain fundamental logical truths, most notably the psychological version of the law of non-contradiction—that one cannot think a thought and its negation simultaneously. Irad Kimhi’s Thinking and Being marks a radical break with Frege’s legacy in analytic philosophy, exposing the flaws of his approach and outlining a novel conception of judgment as a two-way capacity. In closing the gap that Frege opened, Kimhi shows that the two principles of non-contradiction—the ontological principle and the psychological principle—are in fact aspects of the very same capacity, differently manifested in thinking and being. As his argument progresses, Kimhi draws on the insights of historical figures such as Aristotle, Kant, and Wittgenstein to develop highly original accounts of topics that are of central importance to logic and philosophy more generally. Self-consciousness, language, and logic are revealed to be but different sides of the same reality. Ultimately, Kimhi’s work elucidates the essential sameness of thinking and being that has exercised Western philosophy since its inception.
In this book, Peter Ahrensdorf examines Sophocles' powerful analysis of a central question of political philosophy and a perennial question of political life: should citizens and leaders govern political society by the light of unaided human reason or religious faith? Through an examination of Sophocles' timeless masterpieces - Oedipus the Tyrant, Oedipus at Colonus and Antigone - Ahrensdorf offers a sustained challenge to the prevailing view, championed by Nietzsche in his attack on Socratic rationalism, that Sophocles is an opponent of rationalism. Ahrensdorf argues that Sophocles is a genuinely philosophical thinker and a rationalist, albeit one who advocates a cautious political rationalism. Ahrensdorf concludes with an incisive analysis of Nietzsche, Socrates and Aristotle on tragedy and philosophy. He argues, against Nietzsche, that the rationalism of Socrates and Aristotle incorporates a profound awareness of the tragic dimension of human existence and therefore resembles in fundamental ways the somber and humane rationalism of Sophocles.
In Kafka Deleuze and Guattari free their subject from his (mis)intrepreters. In contrast to traditional readings that see in Kafka's work a case of Oedipalized neurosis or a flight into transcendence, guilt, and subjectivity, Deleuze and Guattari make a case for Kafka as a man of joy, a promoter of radical politics who resisted at every turn submission to frozen hierarchies.
Freud is discredited, so we don’t have to think about the darker strains of unconscious motivation anymore. We know what moves our political leaders, so we don’t have to look too closely at their thinking either. In fact, everywhere we look in contemporary culture, knowingness has taken the place of thought. This book is a spirited assault on that deadening trend, especially as it affects our deepest attempts to understand the human psyche—in philosophy and psychoanalysis. It explodes the widespread notion that we already know the problems and proper methods in these fields and so no longer need to ask crucial questions about the structure of human subjectivity.“What is psychology?” Open Minded is not so much an answer to this question as an attempt to understand what is being asked. The inquiry leads Jonathan Lear, a philosopher and psychoanalyst, back to Plato and Aristotle, to Freud and psychoanalysis, and to Wittgenstein. Lear argues that Freud and, more generally, psychoanalysis are the worthy inheritors of the Greek attempt to put our mindedness on display. There are also, he contends, deep affinities running through the works of Freud and Wittgenstein, despite their obvious differences. Both are concerned with how fantasy shapes our self-understanding; both reveal how life’s activities show more than we are able to say.The philosophical tradition has portrayed the mind as more rational than it is, even when trying to account for irrationality. Psychoanalysis shows us the mind as inherently restless, tending to disrupt its own functioning. And empirical psychology, for its part, ignores those aspects of human subjectivity that elude objective description. By triangulating between the Greeks, Freud, and Wittgenstein, Lear helps us recover a sense of what it is to be open-minded in our inquiries into the human soul.