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Littérature Grise


 

Début de l'Étude
de la conférence GL5 Amsterdam Déc 2003

 

 

 

extrait - Hal

Institutions like Branford High School are keen on all the new&improved modes of education: performance based graduation requirements, project learning, cooperative learning, etc etc (there is a whole busy-ness here that markets such models to schools) -- but it is still the fantasme and the maintenance of the ego-illusion that rules, in resistance to the actual bodies/eco-niches. To illustrate this:

Schools like to promote the (GL) production of the students. For a given student to have hes work promoted, s/he needs to meet certain (ideal) expectations of the teacher, who in hes turn must take care to meet the (ideal) expectations of the administrators, who in their turn

---

owsing the web -- the rest were playing games. By the next year these numbers had changed: one or two would still be browsing/researching, but another 9 or 10 would be instant messenging or writing emails, with one game-player left...

By the end of my time at BHS a good percentage of the students had discovered the ease with which the budding AI lets web-sites be set up, and were making use of it -- thus by-passing the official promotion of their LG entirely...

 

IDENTIFICATION(s) des CORPS et des INDIVIDUS

 

 ven. 2003/09/05 22:07
Objet : mixed primitive lava

 

   Je vais finir une page sur la scène primitive amarnienne - et en débutant celle qui la suivra et qui répondra à fred à propos de métonymie et métaphore lacanienne, j'appuierai sur ces deux-là une fondation de mon intervention GL5.

   Je risque donc de faire un essai très théoricien - mais il n'y a pas de mal à ça. Toutefois, aujourd'hui fut le jour de ma rentrée à Faïdoli ; j'ai donc pris connaissance des premiers jours du SESSAD. On m'a confirmé l'intérêt pour la LG. Il y aura donc du matériel clinique qui s'offrira à la théorie.

   Une chose sur laquelle je n'ai pas assez insisté, c'est l'identification - 'id' & 'entité' ; il me semble qu'il faille absolument dégager la participation du gris à l'identification. Dans le cadre de la médecine - d'une institution médico-pédagogique - la santé est évidemment relative à ce qu'on identifie comme corps.
   De ton côté, ton institution, Horizon, est plutôt sociale que 'médicale' - est-ce qu'on pourrait y voir qu'il y a une civilisation qui est évidemment relative à ce qu'on identifie comme individu?

   Mais d'abord, voici qui pourrait être utile - nous avons fait un travail dans le passé qui a pu reconnaître la Littérature Hermétique, voire le mouvement New-Age des temps présents, comme une littérature grise. A présent, voilà..: est-ce qu'il va être possible de joindre ce qu'on appellera une scène primitive avec la littérature grise (comme Amarna serait la scène primitive puis sa littérature grise l'hermétisme). Si on peut arriver à faire cela - alors sera objectivée une notion historique fort utile à éclairer ce qui s'en suivra d'identification/identité.

------

   Etape de dernière minute : Daniel Kolos rappelait que chez les égyptiens, les identifications à ka, ba, etc... pouvaient être au nombre d'une dizaine voire plus. fred dernièrement ainsi que tes messages mentionnent le Semblant, le Signifiant, la Lettre etc... peut-être juste un nombre un peu moindre d'entités d'identification...
   Je commencerai avec deux : identification du/au corps et à l'individu ; est-ce qu'il est possible d'utiliser l'allégorie du miroir pour illustrer cette distinction : identification au corps (devant le miroir) et identification à l'image virtuelle. Bon... je nage...

------

   Voilà, cher hal - j'ai tenu à répondre le plus rapidement possible à ton dernier message. Tu vois, de mon côté, c'est encore très brouillon, c'est flou, ça va se préciser. Je pense pourvoir finir mon 'papier' brouillon pour fin septembre - arriver fin octobre à ce qu'il soit parfait! et fin Novembre à ce qu'il soit pur !! et ce sera le moment de l'adresser à Dominic F.

   Dans ton message " 2003/09/02 20:26", tu mentionnes l'idéal à quoi il convient d'ordonner la LG. Admettons qu'on puisse le comparer aux imago, virtuelles qu'offre l'institution et/ou le système social. Ensuite tu mentionnes que pour trouver une alternative à cet idéal, les étudiants se concentrent dans l'instant messaging. Et puis finalement ils trouvent une image ni par l'Autre, ni par l'autre; ce que l'IA web-page leur construit.

   Je suis paumé, je cherche. Je m'accroche à cette connexion : le Semblant c'est le Centre-de-Gravité du sujet ; le Semblant a été inventé par Verdiglione comme le Centre-de-Gravité par Gallilée ; la vie de Verdiglione est identique à celle de Gallilée, actuellement il est en Italie, en résidence surveillée, il a à peine le droit de correspondre, plus le droit d'écrire. Est-ce que la Lettre Grise a un centre de gravité?

   Est-ce qu'il faut arriver à conclure que la littérature peut se réduire à deux catégories : la Littérature Grise et la Littérature Idéale. Voilà pour ce soir. Je rassemble encore quelques informations avant de dormir - et puis j'écris demain. A demain.

 

 

4 propos suivis de fred

fred60471 [fdewit@peoplepc.com]
jeu. 2003/07/31 21:30
[akhnaton] Re: To Mark Yates from Armand L. Archambeault Digest 824

 

--- In akhnaton@yahoogroups.com, "Mark C. Yates" <myates@f...> wrote:

>Metonymical for what? I am not trying to
> be an ass here - how does metonymical (using a word in place of another)
> differ from metaphor (using one image to stand for another)? And by
> deplacement, do you mean displacement? It sounds like you think I'm
> missing the real object of the metaphor (as unknowable as that object
> may be). That somehow, it's being pushed out of the way by other
> concepts. Could you try to explain better what you mean?

 

Hi Mark,

I didn't think it was such a profound observation. I can think of an example, in Latin this time, where Vergil uses the phrase "Mars rages" as a metaphor for the many evils in the world. I don't think he actually thought that there was a literal god, Mars, that was responsible for those evils.

"Here indeed right has been turned around and also wrong; (there are) so many wars throughout the world, so many aspects of evils, (there is) not any honor worthy of the plow, the fields are neglected (with) the settlers having been led off, and the curved sickles are forged into a rigid sword. Here the Euphrates, there Germany, stirs up war; after laws have been broken among themselves, neighboring cities bear arms; unholy Mars rages over the whole world, just as when four-horse chariots have poured themselves forth from the starting gates, they add up (speed) lap after lap, and the charioteer holding the reins in vain is borne by his horses, and his chariot does not respond to the reins."

(Vergil, Georgics, I.505-51)

Just so were on the same page, Vico, in "New Science," proposed four primary poetic tropes:

1) Metaphor--a figurative expression in which a word which ordinarily means one thing is applied to another thing, implying a likeness between the two;

2) Metonymy--a figure of speech that consists in substituting for the name of a thing an attribute of it or something which it naturally suggests;

3) Synedoche--a figure by which a more comprehensive term is used for a less comprehensive or vice versa--a part for a whole or a whole for a part; and

4) Irony--a figure in which the ordinary meanings of the words are opposite of the thought conveyed.

At the risk of sounding like a knucklehead, I memorized a phrase that helps me to remember three of the four poetic tropes summarized by Vico:

Fifty keels ploughed the deep

Keels = synedoche
Ploughed = metaphor
Deep = metonym

Regards,
fred

 

ven. 2003/08/29 22:04
[akhnaton] What I've been reading

Dear Fellow List Members,

Did anyone happen to catch the movie, "The Life of David Gale?" Kevin Spacey plays a professor of philosophy at some university in Texas who is also an activist opposing the death penalty, and at the beginning of the movie he is shown concluding a lecture to his students on Lacan. He is standing in front of a blackboard with various Lacanian terms and schema drawn on it. I guess the Lacan stuff was meant to show that he was some type of Harvard educated cutting edge intellectual.

Lately I've been looking at Couliano ("Eros and Magic in the Renaissance") again, in anticipation of William returning to his reading of it. But I also went to Borders and picked up Lacan's "Écrits," and "Lacan: The Absolute Master" by Mikkel Borch-Jacobsen, so I've been kind of reading them simultaneously. I was struck by Couliano's comment, when he quotes Ficino ("Amore," VI, 6), "The lover carves into his soul the model of the beloved. In that way, the soul of the lover becomes the mirror in which the image of the loved one is reflected." Couliano says this anticipates the analytic psychology of Jung, but to me, it seems closer to Lacan. Couiliano goes on to say that in this complex dialectic that Ficino sees heterosexual love as a form of narcissism. I know William has made the observation before, of the close ties between psychoanalysis and the Renaissance magician, nothing new here, but it just confirms it for me. In fact, I got to a part in "Écrits." "The Agency of the Letter in the Unconscious" where Lacan is discussing tropes, metaphor and metonym, when he mentions Quintilian in a humorous aside,

"The properly signifying function thus depicted in language has a name. We learned this name in some grammar of our childhood, on the last page, where the shade of Quintilian, relegated to some phantom chapter concerning 'final considerations on style,' seemed suddenly to speed up his voice in an attempt to get in all he had to say before the end."

Well, as we all know, from reading Yates' "The Art of Memory," that the "Institutio oratoria" of Quintilian was a major source of rules for the "ars memoriae," along with Cicero and the false Cicero of the Second Rhetoric, as well as the linguistic concerns about the poetic tropes. Although Quintilian was not as enthusiastic a supporter of the art as Cicero was, I would still guess that Lacan had an interest in it. Especially when elsewhere he also mentions one of the most well known of the practitioners of the art of memory G. Bruno, and his book "The Heroic Frenzies," which is an obscure work that Lacan must have read in the original Latin. So this convinces me that Lacan was well versed in this Renaissance art.

I am still trying to puzzle out Lacan's definitions, where metonym is "word-to-word," and metaphor is "one word for another," which differ from the Classical definitions. In fact he uses the example of "sails" for "ships" for metonym, which I thought should more properly be called a synedoche, but I read one critic say that metonym and synedoche are so closely related, that there really is no point in differentiating between the two.

I'll talk a little bit more about the role of magic in Lacan's theories according to my reading of Jacobsen in my next message.

Regards,
fred

 

mar. 2003/09/02 19:14
[akhnaton] What I've been reading, Part 2

Dear Fellow List Members,

So in "The Absolute Master," Jacobsen attempts to put Lacan's thought into a philosophical context. The main influence on the early Lacan is Hegel, e.g., the resolution of the Oedipus conflict is seen in terms of a dialectical process. The later Lacan is linked to Heidegger, with little bit of Fichte and Schelling thrown in. Without discussing the relative merits of either philosopher, I find this odd for the following reason: Lacan, like some philosophers who advocated a "return to Plato," was advocating a "return to Freud." Freud was greatly influenced in his conception of the Unconscious by Schopenhauer's conception of the Will, but Schopenhauer thought that Hegel, and the other post-Kantians (Schelling and Fichte), were "absurd."

"… my writing bears the stamp of honesty so distinctly on its face, that it is thus in glaring contrast to that of the three notorious sophists of the post-Kantian period. I am always to be found at the standpoint of 'reflection,' in other words, of rational deliberation and honest information, never at that of 'inspiration,' called intellectual intuition or even absolute thought; its correct names would be humbug (Fichte and Schelling) and charlatanism (Hegel).
Therefore, working in this spirit, and meanwhile constantly seeing the false and the bad held in general acceptance, indeed humbug and charlatanism in the highest admiration, I long ago renounced the approbation of my contemporaries. It is impossible that an age which for twenty years has extolled a Hegel, that intellectual Caliban, as the greatest of philosophers so loudly that the echo was heard throughout Europe, could the man who looked at this be eager for its approbation. No longer has it any crowns of honor to bestow; its applause is prostituted, its censure signifies nothing
."
(Schopenhauer, preface to the second edition of "The World as Will and Representation")

In fact Schopenhauer would often schedule his lectures to conflict with Hegel's lectures, but of course, Hegel's were better attended. Perhaps this is why the later Lacan, with his return to Freud, would distance himself more and more from Hegel. Returning to Freud would imply a return also to the philosopher who most influenced Freud, Schopenhauer, and possibly inheriting Schopenhauer's distaste for Hegel. The way I see it, the crux of the difference between Schopenhauer and the Kantians is this: They both saw the ego as an external object, but for the Kantians the "thing-in-itself" is basically unknowable, whereas Schopenhauer identified the "thing-in itself" with the Will, which was the source of all desire.

I got sidetracked talking about Hegel. I was supposed to be talking about the role of magic in Lacan, according to Jacobsen, so I'll get back to that in my next message.

Regards,
fred

 

jeu. 2003/09/04 21:48
[akhnaton] What I've been reading, Part 3

Dear Fellow List Members,

Anyway, according to Jacobsen, in Freud's 1922 article, "Some Neurotic Mechanisms in Jealousy, Paranoia, and Homosexuality," there is also a dialectical process of repression, conversion, and transformation, which leads to the "birth of the social instincts." The dialectical process bears a strong resemblance to "magic," as Hegel remarked in "The Phenomenology of the Spirit:" "This tarrying with the negative is the magical power that converts it into being."

I don't think this is the same thing that we normally think of as magic. Generally when we speak of magic in our little group, aren't we thinking more along the lines of the Renaissance magus who manipulates symbols in order to effect some goal in others? Jacobsen then discusses something that I think is more in line with this definition of magic.

"Why were the hysterics whom Breuer and Freud treated cured of their symptoms, often in such a spectacular manner? Breuer and Freud, as we know, attributed the cure to the bringing to consciousness of an actual 'traumatic event' - or, more precisely, to its spoken recollection in a hypnotic trance induced by the doctor. But, as Freud quickly realized, these traumatic events were often phantasies, with no basis in reality. Thus, real cures were effected through perfectly fictive 'reminiscences.' This explains Freud's constant embarrassment on this question, since in the absence of any 'reality' in the memory, analysis seemed actually to be reduced once more to a technique of suggestion - indeed, it seemed to flirt dangerously with magic. But, Lacan concludes, to say this is to completely mistake the power of speech and misunderstand its exclusively symbolic nature. What matters is not that hysterics become conscious of anything (since, as Lacan notes, they 'vaticinate' under hypnosis), but only that they 'recount' and 'verbalize' the 'epos' of their individual myths, getting these recognized by the collectivity incarnated in the doctor. Consequently, in this speech of the oracle or rhapsode there is nothing real but the magic efficacy of the pact of truth sealed in the shared fiction."

So what this amounts to is that that analyst's cure is much like the shaman who effects a cure by a manipulation of symbols, the shaman who by sleight of hand produces the bloody tissue that was causing the patient's illness, is kin to the analyst who brings the traumatic event to light. The analysts cure is a manipulation of the symbols of speech, and the shaman and analyst both cure by a form of trickery. I sometimes wonder about the efficacy of ancient physician's cures. I wonder if the ancient physicians were just as successful as modern physicians because the patient believed in the power of the symbols used, just as we believe in the efficacy of the modern techniques employed by our own doctors. It is not a bunch of mumbo-jumbo, there are modern scientific methods in use here.

"In a word, the mysterious ritual formula of the shaman is to the 'affliction' to be cured what the mathematician's 'x' is to the unknown term of the equation; pure play of words or writing, all the more effective and performative for being perfectly void, conventional, and arbitrary. Therefore, it is useless to resonate with the harmonies of the sacred in order to understand it, as did Durkheim and Mauss and, even more gravely, those 'sorcerer's apprentices' Caillois and Bataille. The magician is simply a mathematician who does not know it, just as, inversely, the mathematician is a sort of magician in the pure state (who nevertheless only 'partially controls' the 'floating signifier'). As for psychoanalysis, Lévi-Strauss, quite to the point, concludes that it is nothing more than 'a modern version of shamanistic technique' and is thus indebted to the same theory."

Regards,
fred

 

extrait - Hal

your use of "corps" in recent posts to akhnaton* & psychanalyse:

1) comme SIGNIFIANT it relates to other signifiants

   (For those who like to stick to the signifiant -- mark et les autres phicanalyses?!--, they will let it relate/link to other signifiants.)

2) comme SEMBLANT "corps" relates/links to 'moi' 'ego' -- me me

   (perhaps june & abbie, and also rmbruno, pjrovelli...)

3) comme LETTRE "corps" relates/links to desir -- desire -- (unsure here as to the proper term, perhaps desirant?

4) comme SIGNE "corps" relates/links to la desiree -- the desired

 

 

 

PARTICIPATION de la LITTERATURE GRISE à l'IDENTIFICATION(s) des CORPS et des INDIVIDUS

 

 

A l'assaut de la Littérature Grise
posté en forum psychanalyse@yahoogroupes.fr
20030906

   Fred présente une combinaison de deux directions : et d'une, il cherche la matière qui puisse faire raison de la distinction entre métonymie et métaphore - et de l'autre, il montre que, malgré les efforts répétés des générations de chercheurs, comme un grimpeur qui grimpe une dune de sable qui s'enfonce sous chacun de ses pas, chaque émergence vers une réalité qui serait moins vide que la mémoire sans origine des analyses de névroses sans trauma, glisse et retombe d'un shamanisme illusionniste à la pratique à nouveau vide d'une mathématique relative à quelqu' 'x'-jamais-ça.
   Cette seconde direction est celle que fred peut aussi lire, dans l'industrie, la pratique et l'économie du Transfert - à mon avis Pulsion-de-Mort, Thanatos.
   Il me semble qu'il y a mieux à faire à insister dans la première direction. Y a-t-il quelque chose qui puisse objectivement distinguer métaphore et métonymie? Si oui, alors nous tiendrons par cette chose la possibilité d'une manipulation objective des symboles. Alors le magicien de la Renaissance sera-t-il maître en effet d'un objet distinct du vide. Alors le psychanalyste, voire peut-être même le shaman avant lui, seront-ils à l'œuvre d'une Science telle qu'on la désire en conscience.

   Si cela est possible, s'il est possible que nous avancions un pas qui ne s'effondre pas sur place, nous devons pouvoir saisir ce qui a glissé sous celui de nos prédécesseurs. Nous nous attendons à constater d'ailleurs que la retombée de ces marches à leur point de départ, n'est pas plus difficile à comprendre, qu'une Lettre Volée ne l'est à être vue, ou que l'observation que "le sable glisse". Je veux dire que ce qui échappe à la sagacité des piètres piétineurs du vide, n'est pas plus difficile à trouver qu'un lapin dans le chapeau d'un magicien.
   Ainsi s'instruit-on de
ce que la gloriole de Champollion tienne sur ce qu'elle éclipse de d'Olivet.

 

 

NEW: to construc

 

-----Message d'origine-----
De : TextRelease [mailto:info@textrelease.com]
Envoyé : vendredi 12 septembre 2003 22:46
À : William Théaux
Objet : RE: To DJ Farace / Théaux

Dear William,

Thanks for your email. Unfortunately, when I left MCB/GreyNet in 2000, I was
unable to make any further claims to the information in the databases or to
the published works. This means that when GreyNet restarted this year, it
was without the earlier resources. I personally do not have any contact with
MCB.

I have one resource that may be of interest to you, this I can mail to your
postal address. Will you please send me your postal mailing address at your
earliest convenience.

With kind regards,
Dominic

_______________________________________________

TextRelease
GL5 Program and Conference Bureau
Beysterveld 251
1083 KE Amsterdam
The Netherlands

Tel/Fax +31(0)20-672.1217
info@textrelease.com
http://www.textrelease.com

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_______________________________________________

-----Oorspronkelijk bericht-----
Van: William Théaux [mailto:wtheaux@club-internet.fr]
Verzonden: vrijdag 12 september 2003 10:48
Aan: TextRelease
Onderwerp: RE: To DJ Farace / Théaux

OK Dominic,

I had misenderstood the meaning of 'presentation'. Translation will not
be a prob I'm sure.

At that point I am also wondering how and how much archive from previous
texts, mettings, congresses can be accessed. Browsing this stuff would be
quite usefull in order to sharper present writings.
For the WE I can only logg with a slow type of Internet access - soon
I'll connect again through ADSL and I'll visit more of the grey net ; yet
I'd benefit from all kind of clues and addresses that I could explore in
grey net and GL conferences.

All the best,
William

 

 

 

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