The subject supposed to recycle

Philosophy Today

Volumn 54, Issue 1, 2010, Pages 30-39

  Jones, Campbell ^a  

^a UNIVERSITY OF LEICESTER   (United Kingdom)

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EID: 77951713625     PISSN: 00318256     EISSN: 00318256     Source Type: Journal    
DOI: 10.5840/philtoday201054133     Document Type: Article

References (29)

1. How far have we come from the situation described by Weber? Consider where he writes: "The Calvinist God did not demand isolated 'good works' from His faithful; rather if salvation were to occur, He required an intensification of good works into a system. There was no mention of that genuinely humane cycle, followed by the Catholic, of sin, repentance, penitence, relief, and then further sin. Nor was there any discussion in Calvinism of devices or mechanisms (such as a defined period of punishment) that would balance one's entire life account and then provide, through the means of grace provided by the church, atonement for sins. In Calvinism, the practical-ethical action of the average believer lost its planless and unsystematic character and was molded into a consistent, methodical organization of his life as a whole." Max Weber, The Protestant Ethic and the Spirit of Capitalism, trans. Stephen Kalberg (Oxford: Oxford University Press, 2001), 70-71
2. Putting things this way might clarify that part of the care of the self that remained to be analysed by Foucault, that is to say, the risks and pathologies of the turn inward that so often accompanies a concern or care for the self. It is this element that Levinas helps us disclose when considering how, for example, Foucault concerns himself with the cultivation of the self through questions such as dietetics. For Levinas, of course, the question is not so much the care of self involved when I subject myself to diet. The question, always, is that of the hunger of the Other. See Michel Foucault, History of Sexuality, Volume 2: The Use of Pleasure, trans. Robert Hurley (London: Penguin, 1984), 95-139
3. and History of Sexuality, Volume Three: The Care of the Self, trans. Robert Hurley (London: Penguin, 1986), 97-144
4. Emmanuel Levinas, Totality and Infinity: As Essay on Exteriority, trans. Alphonso Lingis (Pittsburg: Duquesne University Press, 1961)
5. Jacques Derrida, "At this very moment in this work here I am, " in Robert Bernasconi and Simon Critchley, eds., Re-Reading Levinas (London: Continuum, 1991), 11-48
6. Karl Marx, Capital: A Critique of Political Economy, Volume 1, trans. Ben Fowkes (London: Penguin, 1976), 163-77. It is also no coincidence that Marx's critique of commodity fetishism emphasizes the "metaphysical subtleties and theological niceties" of the commodity form (163), which clearly persist in the underlying theological, metaphysical and moral thematics of the subject supposed to recycle
7. Lacan introduced his conception of the subject supposed to know in his eleventh seminar, of 1964. See Jacques Lacan, Seminar Eleven: The Four Fundamental Concepts of Psychoanalysis, trans. Alan Sheridan (New York: Norton, 1979)
8. Jacques Lacan, Le séminaire, livre VIII: Le transfert (Paris: Seuil, 2001)
9. Sigmund Freud, "An Autobiographical Study, " in Standard Edition of the Complete Psychological Works of Sigmund Freud, vol. 20 (London: Hogarth Press, 2001), 42
10. Freud, "An Outline of Psychoanalysis, " Standard Edition, vol. 23, 175
11. Sigmund Freud, "The Dynamics of Transference, " Standard Edition, vol. 12, 100
12. Lacan, Seminar Eleven, 234
13. Jacques Lacan, Autres écrits (Paris: Seuil, 2001), 248
14. See Lacan, Séminaire VIII
15. Slavoj Žižek, "The Supposed Subjects of Ideology, " Critical Inquiry, 39 (1997):39-59
16. I thank Mark Dery for this framing. See "'Always Crashing the Same Car': A Head-On Collision with the Machinic Phylum, " in Steffen Böhm, Campbell Jones, Chris Land, and Matthew Paterson, eds., Against Automobility (Oxford: Blackwell, 2006), 223-39
17. Sigmund Freud, "Civilization and its discontents, " Standard Edition, vol. 21, 134
18. Walter Benjamin, "Capitalism as religion, " in Selected Writings: Volume 1, 1913-1926, ed. Marcus Bullock and Michael W. Jennings (Harvard, MA: Harvard University Press, 2004), 288
19. Friedrich Nietzsche, Human, All Too Human, trans. R. J. Hollingdale (Cambridge: Cambridge University Press, 1986), 31-59, also 12
20. Friedrich Nietzsche, The Genealogy of Morals, in The Birth of Tragedy and the Genealogy of Morals, trans. Francis Golffing (New York: Anchor, 1956)
21. Sigmund Freud, "Beyond the Pleasure Principle, " Standard Edition, vol. 18, 7-64
22. Nietzsche, The Genealogy of Morals, 226
23. Renata Salecl, On Anxiety (London: Routledge, 2004), 50
24. Albert Camus, The Outsider, trans. Joseph Laredo (London: Penguin, 2006), 9
25. Immanuel Kant, Critique of Practical Reason, trans. Mary Gregor (Cambridge: Cambridge University Press, 1996), 3
26. Lacan discusses this example, in what can only be called an "inventive" fashion, in Seminar Seven: The Ethics of Psychoanalysis, 1959-1960, trans. Dennis Porter (London: Routledge, 1992), 108-09
27. Kant, Critique of Practical Reason, 27-28
28. Emmanuel Levinas, "Substitution, " in Otherwise than Being, or, Beyond Essence, trans. Alphonso Lingis (Pittsburg: Duquesne University Press, 1985), 99-130
29. Slavoj Žižek, Plague of Fantasies (London: Verso, 1997), 109