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Seminar VII

Marcus Aurelius. Jordan B. The School of Life. Rebel Ideas. Matthew Syed. Utopia for Realists. Rutger Bregman. I Am Dynamite! Sue Prideaux. The Order of Time. Carlo Rovelli. Learning from the Germans. Susan Neiman. What has resulted, is the notion that the spiritual has more to do with the experiential impression made upon the community of individual believers while theology is its intellectual expression [20]. One can argue that this has resulted in spirituality being intellectually silenced and pushed to the fringes of feeling while its intellectual element is boxed off and understood as operating on an almost different register [21].

Amy Hollywood has argued that historically there have been two forms of spirituality, one which aims at wholeness and the other at fragmentation [23]. Arguably it also results with the tendency to find many of the modern practical treatises on spiritual direction to have the same formulaic framework as self-help books insofar that happiness is their overarching goal. Carrette and King have argued that in the 21 st century we now see that this drive to experience spiritual happiness everywhere [25].

Everything within our neoliberal paradigm is presented as a type of reductive psycho-spiritual direction. In other words, the logic of capital is a logic of spiritual direction insofar that it shapes our desires toward happiness. Every product comes with the promise of a positive spiritual experience which one can integrate into the very fabric of life.

However, this demand for happiness results in anxiety and pain:. Happiness has been rendered a depthless physiological response without moral referent, a biological potential of the individual [29].


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The psychologist became the provider of positive emotional content while the patient became its passive recipient [31]. Parker further argues this capitalization of positive pseudo-spiritual experience is one of the underpinning devices driving our modern era. Whenever the importance of experience is determined only by intensity, by absoluteness, by ecstatic Godlikeness or God-nearness and is self-validating, there is a risk of possession by an archetypal person and a manic inflation [33].

Our way shall be around them. Meditate, contemplate, exercise through them and away from them, but do not dwell there for insight.

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Analysis of them leads downward into fragmentation, into the bits and functions and complexes of partial man and away from wholeness and unity. This denial sees in psychopathological events misplaced energies by which one may be scourged by which ultimately shall be transformed to work for one and toward the One[…]Divinity is up at the peaks, not the swamps of our funk, and not in[…]anxiety[…] [34].

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Hillman sees this perspective as being antithetical to older forms of spiritual direction and forms of spirituality. He could see the gradual transformation of the language of the soul into something which negated some of its most fundamental aspects. This is also reflected in his comment also that the medical apparatus had become involved in the regulation of enjoyment [36]. This drive to enjoyment is then fed back into current models of spiritual direction.

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Vertaling in het Engels van : Eros & Ethiek. Een lectuur van Jacques Lacans Seminaire VII

However, there is a long tradition within Christian mysticism and spiritual direction which starts with axioms similar to Lacanian analysis. In seminar XIV he suggests that the Juanist Dark Night is important because it teaches us about the contradictions, messiness, and difficulties that one faces in an analysands discourse. In the same seminar, he states that one should locate his Ecrit in the same order of writings as John of the Cross [42].

While in the Ecrit themselves there is a direct reference to the centrality of the practice of spiritual direction where he categorically that psychoanalysis needs to evolve in the area of spiritual direction as a discipline that psychology has only considered from afar [43]. I will now systematically unpack this quote to explore its implications.

This article examines the place of film comedy in Jacques Lacan's psychoanalysis. It takes as its starting point Lacan's most extensive consideration of a single film, the comedy Never on Sunday , directed by Jules Dassin and set in the Greek port of Piraeus. It places Lacan's reading of the film in relation to his other interventions on cinema, which are scattered throughout his seminars and are more numerous and heterogeneous than generally assumed, drawing especially on cinema of the late s and early s.


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The article shows how Lacan's analysis of Never on Sunday contributes to the articulation of a theory of comedy in The Ethics of Psychoanalysis , a seminar best known for its treatment of Antigone and tragic drama. It then locates this theory of comedy and reading of Never on Sunday in relation to key concepts of the Ethics such as jouissance and the moral good s. Sign In or Create an Account. Advanced Search. User Tools. Sign In. Article Navigation.

Jacques Lacan. Ethics 02

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