This document provides a summary and analysis of Derrida's argument in The Death Penalty: Volume II regarding psychoanalysis and its relationship to concepts of reason, world, and sovereignty. The summary argues that Derrida sees psychoanalysis as potentially contributing to decoupling reason from Western metaphysics of sovereignty, but that it also resists reflecting on its own historicity and worldliness. Derrida is interested in how psychoanalysis might inform abolitionism, but finds its appeal to the ahistorical Oedipus complex results in an equivocal argument against the death penalty. The document analyzes Derrida's view of "mondialisation" of psychoanalysis and the "double resistance" he sees between psychoanalysis and
Criminal Psychology. http://www.gloucestercounty-va.com Now here is some very interesting history about criminal behavior. How to identify it and warning signs. Visit us for super content.
This article shows the evolution from the 17th century speculative Descartes' views to a new, modern, and practical philosophy in the 18th century France. Yet, the core of Descartes philosophy, his critical method, pervives in some 18th century writers such as Rousseau.
Criminal Psychology. http://www.gloucestercounty-va.com Now here is some very interesting history about criminal behavior. How to identify it and warning signs. Visit us for super content.
This article shows the evolution from the 17th century speculative Descartes' views to a new, modern, and practical philosophy in the 18th century France. Yet, the core of Descartes philosophy, his critical method, pervives in some 18th century writers such as Rousseau.
A Comparative Study on Philosophy of Spinoza’s Nature and Nature Naturataijtsrd
Bento in Hebrew, Baruch in Latin, Benedictus Spinoza is one of the most important philosophers—and certainly the most radical—of the early modern period. His thought combines a commitment to a number of Cartesian metaphysical and epistemological principles with elements from ancient Stoicism, Hobbes, and medieval Jewish rationalism into a nonetheless highly original system. His extremely naturalistic views on God, the world, the human being and knowledge serve to ground a moral philosophy centered on the control of the passions leading to virtue and happiness. They also lay the foundations for a strongly democratic political thought and a deep critique of the pretensions of Scripture and sectarian religion. Of all the philosophers of the seventeenth century, Spinoza is among the most relevant today. Bento in Hebrew, Baruch in Latin, Benedictus all three names mean "blessed" Spinoza was born in 1632 in Amsterdam. He was the middle son in a prominent family of moderate means in Amsterdam’s Portuguese Jewish community. As a boy he had undoubtedly been one of the star pupils in the congregation’s Talmud Torah school. He was intellectually gifted, and this could not have gone unremarked by the congregation’s rabbis. It is possible that Spinoza, as he made progress through his studies, was being groomed for a career as a rabbi. But he never made it into the upper levels of the curriculum, those which included advanced study of Talmud. At the age of seventeen, he was forced to cut short his formal studies to help run the family’s importing business. Dr. Mahendra Singh "A Comparative Study on Philosophy of Spinoza’s Nature and Nature Naturata" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-6 | Issue-7 , December 2022, URL: https://www.ijtsrd.com/papers/ijtsrd52259.pdf Paper URL: https://www.ijtsrd.com/humanities-and-the-arts/philosophy/52259/a-comparative-study-on-philosophy-of-spinoza’s-nature-and-nature-naturata/dr-mahendra-singh
Existentialism Is a Humanism Jean-Paul Sartre Writt.docxrhetttrevannion
Existentialism Is a Humanism
Jean-Paul Sartre
Written: Lecture given in 1946
Source: Existentialism from Dostoyevsky to Sartre, ed. Walter Kaufman, Meridian
Publishing Company, 1989;
First Published: World Publishing Company in 1956;
Translator: Philip Mairet;
Copyright: reproduced under the “Fair Use” provisions;
HTML Markup: by Andy Blunden 1998; proofed and corrected February 2005.
Retrieved from
https://www.marxists.org/reference/archive/sartre/works/exist/sartre.htm5/30/17
My purpose here is to offer a defence of existentialism against several reproaches that
have been laid against it.
First, it has been reproached as an invitation to people to dwell in quietism of despair.
For if every way to a solution is barred, one would have to regard any action in this
world as entirely ineffective, and one would arrive finally at a contemplative
philosophy. Moreover, since contemplation is a luxury, this would be only another
bourgeois philosophy. This is, especially, the reproach made by the Communists.
From another quarter we are reproached for having underlined all that is ignominious
in the human situation, for depicting what is mean, sordid or base to the neglect of
certain things that possess charm and beauty and belong to the brighter side of
human nature: for example, according to the Catholic critic, Mlle. Mercier, we forget
how an infant smiles. Both from this side and from the other we are also reproached
for leaving out of account the solidarity of mankind and considering man in isolation.
And this, say the Communists, is because we base our doctrine upon pure subjectivity
– upon the Cartesian “I think”: which is the moment in which solitary man attains to
himself; a position from which it is impossible to regain solidarity with other men who
exist outside of the self. The ego cannot reach them through the cogito.
From the Christian side, we are reproached as people who deny the reality and
seriousness of human affairs. For since we ignore the commandments of God and all
values prescribed as eternal, nothing remains but what is strictly voluntary. Everyone
can do what he likes, and will be incapable, from such a point of view, of condemning
either the point of view or the action of anyone else.
https://www.marxists.org/admin/volunteers/biographies/ablunden.htm
2
It is to these various reproaches that I shall endeavour to reply today; that is why I
have entitled this brief exposition “Existentialism is a Humanism.” Many may be
surprised at the mention of humanism in this connection, but we shall try to see in
what sense we understand it. In any case, we can begin by saying that existentialism,
in our sense of the word, is a doctrine that does render human life possible; a
doctrine, also, which affirms that every truth and every action imply both an
environment and a human subjectivity. The essential charge laid against us is, of
course, that of over-.
IntroductionDynamics of Crime TheoryEarly Schools of Tho.docxnormanibarber20063
Introduction
Dynamics of Crime Theory
Early Schools of Thought
The Classical School
The Positive School
The Chicago School
Classical and Rational Theories:
Crime as Choice
Cohen & Felson's Routine Activities
Hindelang, Gottfredson, & Garofalo's Lifestyle Theory
Walters & White's Cognitive Theory
Biological & Physiological Theories:
Born Criminals
Lombroso's Criminal Born Man and Woman
Sheldon's Somatotyping
XYZ Chromosome
Sociobiology
Eysenck's Differential Conditionality
Psychological & Psychiatric Theories:
The Criminal Mind
Social Learning Theories
Bandura's Modeling/Imitation
Criminological Theory on the Web
http://people.ne.mediaone.net/dianedemelo/crime/index.html (1 of 4) [10/1/2001 4:51:02 PM]
Sutherland's Differential Association
Glaser's Differential Identification
Jeffery's & Akers' Differential Reinforcement
Akers' Social Learning Theory
Psychoanalytic Theories
Freud's Pscychoanalytic Theory
Warren & Hindelang's Psychoanalytic Theory
Moral Development Theories
Kohlberg's Moral Development
Yochelson & Samenow's Criminal Personality Theory
Sociological Theories I:
Crime and Social Structure
Social Strain Theories
Social Disorganization
Durkheim's Anomie Theory
Merton's Strain Theory
Agnew's General Strain Theory
Subculture Theories
Overview of Subculture Theories
Sellin's Culture Conflict Theory
Cohen's Subculture of Delinquency
Cloward & Ohlin's Differential Opportunity
Miller's Lower-Class Focal Concerns
Shaw & McKay's High Delinquency Areas
Wolfgang & Ferracuti's Subculture of Violence
Sociological Theories II:
Crime and Social Process
Labeling Theories
Overview of Labeling Theories
Criminological Theory on the Web
http://people.ne.mediaone.net/dianedemelo/crime/index.html (2 of 4) [10/1/2001 4:51:02 PM]
Tannenbaum's Concept of Tagging
Lemert's Primary & Secondary Deviance
Becker's Developmental Career Model
Schur's Radical Non-Intervention
Social Control Theories
Overview of Social Control Theories
Reckless' Containment Theory
Hirschi's Social Bond Theory
Sykes & Matza's Techniques of Neutralization
Gottfredson & Hirschi's Low Self-Control Theory
Peacemaking Criminology Theories:
Overview of Peacemaking Theories
Braithwaite's Reintegrative Shaming
Radical, Feminist, & Conflict Theories:
Crime, Sex, Inequality & Power
Overview of Radical, Feminist, Conflict and Marxist Theories
Marxism and Crime
Quinney & The Social Reality of Crime
Turk's Conflict Theory
Greenberg's Adolescent Frustration
Adler's Liberation Theory
Simon's Opportunity Theory
Hagan's Power-Control Theory
Schwendinger's Instrumental Theory
Feminism & Crime
This page is designed and maintained by Diane M. DeMelo.
Questions or comments are encouraged. Also, please read the disclaimer.
[email protected]
Last revised on November 14, 1999
Criminological Theory on the Web
http://people.ne.mediaone.net/dianedemelo/crime/index.html (3 of 4) [10/1/2001 4:51:02 PM]
This page continues to be a work in progress and will be under constructio.
The contemporary philosophy of science & the problem of the scientific consciousness.
...The understanding of scientific knowledge requires reflective thinking. The reflective thinking could restore the communication between subject and object, between social sciences and natural sciences. Only then, communication between facts and values can achieved. In other words, communication between reason and myth, science and art, knowledge and wisdom, empirical research and the existential question for the meaning of life.
...the problem of scientific consciousness (liability) requires the transformation of the structures of the same knowledge. The sovereignty of uncontrolled scientism-positivism leads to brutalization and the reaction to it, leads to metaphysical obscurantism and madness. The researcher should be aware of the complex and reciprocal relationships between the scientific, technical, social and political worlds...
Responsibility and PunishmentAristotle (384-322 BCE).docxronak56
Responsibility and Punishment
Aristotle (384-322 BCE)
Aristotle was a Macedonian citizen, who studied with Plato for twenty years.
He went on to found his own school (the Lyceum) to rival Plato’s Academy.
Unlike Plato, he sees empirical observation as vital to the pursuit of true knowledge.
We have no published works by Aristotle, only his lecture notes on many different subjects: nature, the soul, politics, logic, etc.
As the power of Athens faded, the might of Macedonia under Alexander the Great grew.
Nicomachean Ethics
Illuminated Manuscript (1331)
The nature and goal of ethics
The first “book” or chapter of the Nicomachean Ethics (NE) identifies happiness as the chief human good.
Happiness is not a product of money, social esteem, or pleasure, though each of these must be present.
Instead, happiness is “a rational activity of the soul in accordance with virtue.”
So that means …?
Human Happiness
Like his teacher, Plato, Aristotle takes for granted the idea that the ultimate purpose of human life is the attainment of happiness.
Unlike Plato, he thinks that ethics is not about constructing a theory but about identifying what types of action create a happy state.
Aristotle sees good action as produced by human capacities, which are traditionally referred to as virtues.
Aristotle recognizes two types of virtue: those of character (endurance, generosity, etc) and those of intellect (“prudence” or “practical wisdom”).
Human Rationality
As with many other ancient Greek thinkers, Aristotle sees a rational power as essential to the human person.
Our word “reason” comes to use through Latin and later French, and is the translation for the Greek word “logos,” which has a very broad meaning (word, conversation, speech, proportion, organization, etc).
One thing is clear: logos is recognized by A. as a uniquely human power.
The word “soul” is a translation of the Greek term “anima,” which simply means the power of movement and change in any living being.
So, the human being possesses a unique “rational power of the soul.”
Virtue
The English word “virtue” similarly reaches us through Latin and French; and means “power” (from the Latin for man, vir, as in “virile”).
The Greek word for virtue is arete, which can also be translated as “excellence” and is not limited to moral attributes (e.g. a knife can have a “virtuous” – excellent for cutting – blade).
Aristotle argues that every human power has its function, and this function can be performed at different degrees of excellence.
This is fairly obvious when it comes to physical skills (e.g. sprinting), but A. insists it is no less the case for social and mental skills.
Book II: Pleasure and Measure
Happiness and Pleasure
Like Plato in Republic, Aristotle argues that the ability to control our drive for pleasure is the start of moral training.
Note that neither thinker considers all pleasures to be a danger to the pursuit of happiness; it is a question of the ri ...
Paul Schimmel (2014). Sigmund Freud’s Discovery of Psychoanalysis: Conquistad...iosrjce
This book is an attempt to discover the conceptual structure of psychoanalysis and relate it to the
history of psychoanalysis. It however attempts to do so from the point of view of Sigmund Freud’s fantasy of
being both a romantic ‘conquistador’ and ascientific ‘thinker.’These two co-ordinates serve then as a form of
‘essential tension’ in Freud’s attempts to formulate the theory and practice of psychoanalysis since, as the
founder of the analytic discourse, he had to both discover and deploy psychoanalysis effectively in his attempts
to find a place for it in the world. In addition to setting out the main theoretical themes and clinical techniques
in psychoanalysis, the book also examines the important role played by Freudian meta-psychology in not only
defining the conceptual structure of psychoanalysis, but in situating Freud’s status as an important thinker for
our times.
The Skepticism and the Dialectic as Instruments of Apprehension of Knowledge:...QUESTJOURNAL
ABSTRACT: The rationalist aspect of philosophy has in Plato and Descartes two of its main exponents. These are two distant thinkers about twenty centuries in time, but they have several possibilities of theoretical approaches, especially when used as guiding the study of his works the epistemological issues related to the dialectic (platonic) and the logical skepticism (Cartesian). Among these multiple possibilities of understanding of philosophy (and, more precisely, the epistemological perspective) of these philosophers, i will look for in the lines bellow to develop a brief essay regarding the role of dialog and doubt methodical as possibilities of research in epistemological work of these authors that became classics of human knowledge.
definitions and theories I four Ps and mysterious mental.docxvickeryr87
definitions and theories I
four Ps and mysterious
mental happenings
[Scene: Austrian courtroom. Judge Heinrich Hangum is reading the charges against defendant
Sigmund Freud.]
Judge Hangum: Herr Doktor Freud, you bin charged mit using schmutty ideas in your
creativity theory und offendink the sensitivities of delicate folks. How do you plead,
you guilty rascal?
Sigmund Freud: Not guilty, Herr Judge. I bin writin' und speakin' only die truth!
Judge: But die truth is, you bin saying' we're bein' creative because we got a big sexy sex
drive! You bin guilty as Cain!
Freud: But Herr Judge, dot isn't schmutty! We're bein' creative' cause our id got sex needs,
our superego got a clean conscience, und so our ego-dot's our "self' -puts the sex
needs into creative fantasies!
Judge : Schmutty fantasies?
Freud: Nein, nein! Creative idea fantasies-poetry und painting, nice tings like dot.
Judge: Sounds fischy to me! Herr Doktor Freud, are you sure?
Freud: I am not die world's greatest psychoanalyst for nothink, you know.
Judge: I sink I vill give you six months in das schlammer to clean up your theory.
Freud: I sink you love your mama, hate your papa, und so you bin pickin' on defenseless
psychoanalysts!
Judge: Make dot a year.
The creative writer does the same as the child at play. The writer creates
a world of phantasy which he or she takes very seriously ...
while separating it sharply from reality.
Sigmund Freud
39
40 Chapter Three
Definitions Sometimes
Are Theories, and
Vice Versa
"Model" Often
Means "Theory"
Models Are Analogical
Test Manuals Include
Theories
Definitions and
Theories Simplify
Complex Phenomena
The Creativity
Question
Lombroso: Creativity
Related to Insanity
The Creative Process
T
There are many definitions and theories of crea.tivity. To complicate matters, defi-
nitions sometimes are considered theories and some theories are just definitions.
Elaborate definitions are especially likely to be called theories.
And then there is the word model, which often is used interchangeably with
theory. Traditionally, the word model implies an analogical relationship, a point-
for-point correspondence between one phenomena and a different one. For exam-
ple, we might say an attractive home with a well-manicured yard "looks like a
million dollars." The description is analogical. As we will see, the investment the-
ory of creativity is an analogical model. Investment terms and relationships are
used to clarify aspects of creativity.
Also, every creativity test manual must explain what the test purports to
measure. Therefore, creativity test manuals are another source of definitions and
theories, most of which will duplicate definitions and theories in this chapter.
The commonality among definitions, theories, and models of creativity is that
all seek to simplify and explain a complex phenomena. To impose some structure,
this chapter will briefly review:
• Four .
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A Comparative Study on Philosophy of Spinoza’s Nature and Nature Naturataijtsrd
Bento in Hebrew, Baruch in Latin, Benedictus Spinoza is one of the most important philosophers—and certainly the most radical—of the early modern period. His thought combines a commitment to a number of Cartesian metaphysical and epistemological principles with elements from ancient Stoicism, Hobbes, and medieval Jewish rationalism into a nonetheless highly original system. His extremely naturalistic views on God, the world, the human being and knowledge serve to ground a moral philosophy centered on the control of the passions leading to virtue and happiness. They also lay the foundations for a strongly democratic political thought and a deep critique of the pretensions of Scripture and sectarian religion. Of all the philosophers of the seventeenth century, Spinoza is among the most relevant today. Bento in Hebrew, Baruch in Latin, Benedictus all three names mean "blessed" Spinoza was born in 1632 in Amsterdam. He was the middle son in a prominent family of moderate means in Amsterdam’s Portuguese Jewish community. As a boy he had undoubtedly been one of the star pupils in the congregation’s Talmud Torah school. He was intellectually gifted, and this could not have gone unremarked by the congregation’s rabbis. It is possible that Spinoza, as he made progress through his studies, was being groomed for a career as a rabbi. But he never made it into the upper levels of the curriculum, those which included advanced study of Talmud. At the age of seventeen, he was forced to cut short his formal studies to help run the family’s importing business. Dr. Mahendra Singh "A Comparative Study on Philosophy of Spinoza’s Nature and Nature Naturata" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-6 | Issue-7 , December 2022, URL: https://www.ijtsrd.com/papers/ijtsrd52259.pdf Paper URL: https://www.ijtsrd.com/humanities-and-the-arts/philosophy/52259/a-comparative-study-on-philosophy-of-spinoza’s-nature-and-nature-naturata/dr-mahendra-singh
Existentialism Is a Humanism Jean-Paul Sartre Writt.docxrhetttrevannion
Existentialism Is a Humanism
Jean-Paul Sartre
Written: Lecture given in 1946
Source: Existentialism from Dostoyevsky to Sartre, ed. Walter Kaufman, Meridian
Publishing Company, 1989;
First Published: World Publishing Company in 1956;
Translator: Philip Mairet;
Copyright: reproduced under the “Fair Use” provisions;
HTML Markup: by Andy Blunden 1998; proofed and corrected February 2005.
Retrieved from
https://www.marxists.org/reference/archive/sartre/works/exist/sartre.htm5/30/17
My purpose here is to offer a defence of existentialism against several reproaches that
have been laid against it.
First, it has been reproached as an invitation to people to dwell in quietism of despair.
For if every way to a solution is barred, one would have to regard any action in this
world as entirely ineffective, and one would arrive finally at a contemplative
philosophy. Moreover, since contemplation is a luxury, this would be only another
bourgeois philosophy. This is, especially, the reproach made by the Communists.
From another quarter we are reproached for having underlined all that is ignominious
in the human situation, for depicting what is mean, sordid or base to the neglect of
certain things that possess charm and beauty and belong to the brighter side of
human nature: for example, according to the Catholic critic, Mlle. Mercier, we forget
how an infant smiles. Both from this side and from the other we are also reproached
for leaving out of account the solidarity of mankind and considering man in isolation.
And this, say the Communists, is because we base our doctrine upon pure subjectivity
– upon the Cartesian “I think”: which is the moment in which solitary man attains to
himself; a position from which it is impossible to regain solidarity with other men who
exist outside of the self. The ego cannot reach them through the cogito.
From the Christian side, we are reproached as people who deny the reality and
seriousness of human affairs. For since we ignore the commandments of God and all
values prescribed as eternal, nothing remains but what is strictly voluntary. Everyone
can do what he likes, and will be incapable, from such a point of view, of condemning
either the point of view or the action of anyone else.
https://www.marxists.org/admin/volunteers/biographies/ablunden.htm
2
It is to these various reproaches that I shall endeavour to reply today; that is why I
have entitled this brief exposition “Existentialism is a Humanism.” Many may be
surprised at the mention of humanism in this connection, but we shall try to see in
what sense we understand it. In any case, we can begin by saying that existentialism,
in our sense of the word, is a doctrine that does render human life possible; a
doctrine, also, which affirms that every truth and every action imply both an
environment and a human subjectivity. The essential charge laid against us is, of
course, that of over-.
IntroductionDynamics of Crime TheoryEarly Schools of Tho.docxnormanibarber20063
Introduction
Dynamics of Crime Theory
Early Schools of Thought
The Classical School
The Positive School
The Chicago School
Classical and Rational Theories:
Crime as Choice
Cohen & Felson's Routine Activities
Hindelang, Gottfredson, & Garofalo's Lifestyle Theory
Walters & White's Cognitive Theory
Biological & Physiological Theories:
Born Criminals
Lombroso's Criminal Born Man and Woman
Sheldon's Somatotyping
XYZ Chromosome
Sociobiology
Eysenck's Differential Conditionality
Psychological & Psychiatric Theories:
The Criminal Mind
Social Learning Theories
Bandura's Modeling/Imitation
Criminological Theory on the Web
http://people.ne.mediaone.net/dianedemelo/crime/index.html (1 of 4) [10/1/2001 4:51:02 PM]
Sutherland's Differential Association
Glaser's Differential Identification
Jeffery's & Akers' Differential Reinforcement
Akers' Social Learning Theory
Psychoanalytic Theories
Freud's Pscychoanalytic Theory
Warren & Hindelang's Psychoanalytic Theory
Moral Development Theories
Kohlberg's Moral Development
Yochelson & Samenow's Criminal Personality Theory
Sociological Theories I:
Crime and Social Structure
Social Strain Theories
Social Disorganization
Durkheim's Anomie Theory
Merton's Strain Theory
Agnew's General Strain Theory
Subculture Theories
Overview of Subculture Theories
Sellin's Culture Conflict Theory
Cohen's Subculture of Delinquency
Cloward & Ohlin's Differential Opportunity
Miller's Lower-Class Focal Concerns
Shaw & McKay's High Delinquency Areas
Wolfgang & Ferracuti's Subculture of Violence
Sociological Theories II:
Crime and Social Process
Labeling Theories
Overview of Labeling Theories
Criminological Theory on the Web
http://people.ne.mediaone.net/dianedemelo/crime/index.html (2 of 4) [10/1/2001 4:51:02 PM]
Tannenbaum's Concept of Tagging
Lemert's Primary & Secondary Deviance
Becker's Developmental Career Model
Schur's Radical Non-Intervention
Social Control Theories
Overview of Social Control Theories
Reckless' Containment Theory
Hirschi's Social Bond Theory
Sykes & Matza's Techniques of Neutralization
Gottfredson & Hirschi's Low Self-Control Theory
Peacemaking Criminology Theories:
Overview of Peacemaking Theories
Braithwaite's Reintegrative Shaming
Radical, Feminist, & Conflict Theories:
Crime, Sex, Inequality & Power
Overview of Radical, Feminist, Conflict and Marxist Theories
Marxism and Crime
Quinney & The Social Reality of Crime
Turk's Conflict Theory
Greenberg's Adolescent Frustration
Adler's Liberation Theory
Simon's Opportunity Theory
Hagan's Power-Control Theory
Schwendinger's Instrumental Theory
Feminism & Crime
This page is designed and maintained by Diane M. DeMelo.
Questions or comments are encouraged. Also, please read the disclaimer.
[email protected]
Last revised on November 14, 1999
Criminological Theory on the Web
http://people.ne.mediaone.net/dianedemelo/crime/index.html (3 of 4) [10/1/2001 4:51:02 PM]
This page continues to be a work in progress and will be under constructio.
The contemporary philosophy of science & the problem of the scientific consciousness.
...The understanding of scientific knowledge requires reflective thinking. The reflective thinking could restore the communication between subject and object, between social sciences and natural sciences. Only then, communication between facts and values can achieved. In other words, communication between reason and myth, science and art, knowledge and wisdom, empirical research and the existential question for the meaning of life.
...the problem of scientific consciousness (liability) requires the transformation of the structures of the same knowledge. The sovereignty of uncontrolled scientism-positivism leads to brutalization and the reaction to it, leads to metaphysical obscurantism and madness. The researcher should be aware of the complex and reciprocal relationships between the scientific, technical, social and political worlds...
Responsibility and PunishmentAristotle (384-322 BCE).docxronak56
Responsibility and Punishment
Aristotle (384-322 BCE)
Aristotle was a Macedonian citizen, who studied with Plato for twenty years.
He went on to found his own school (the Lyceum) to rival Plato’s Academy.
Unlike Plato, he sees empirical observation as vital to the pursuit of true knowledge.
We have no published works by Aristotle, only his lecture notes on many different subjects: nature, the soul, politics, logic, etc.
As the power of Athens faded, the might of Macedonia under Alexander the Great grew.
Nicomachean Ethics
Illuminated Manuscript (1331)
The nature and goal of ethics
The first “book” or chapter of the Nicomachean Ethics (NE) identifies happiness as the chief human good.
Happiness is not a product of money, social esteem, or pleasure, though each of these must be present.
Instead, happiness is “a rational activity of the soul in accordance with virtue.”
So that means …?
Human Happiness
Like his teacher, Plato, Aristotle takes for granted the idea that the ultimate purpose of human life is the attainment of happiness.
Unlike Plato, he thinks that ethics is not about constructing a theory but about identifying what types of action create a happy state.
Aristotle sees good action as produced by human capacities, which are traditionally referred to as virtues.
Aristotle recognizes two types of virtue: those of character (endurance, generosity, etc) and those of intellect (“prudence” or “practical wisdom”).
Human Rationality
As with many other ancient Greek thinkers, Aristotle sees a rational power as essential to the human person.
Our word “reason” comes to use through Latin and later French, and is the translation for the Greek word “logos,” which has a very broad meaning (word, conversation, speech, proportion, organization, etc).
One thing is clear: logos is recognized by A. as a uniquely human power.
The word “soul” is a translation of the Greek term “anima,” which simply means the power of movement and change in any living being.
So, the human being possesses a unique “rational power of the soul.”
Virtue
The English word “virtue” similarly reaches us through Latin and French; and means “power” (from the Latin for man, vir, as in “virile”).
The Greek word for virtue is arete, which can also be translated as “excellence” and is not limited to moral attributes (e.g. a knife can have a “virtuous” – excellent for cutting – blade).
Aristotle argues that every human power has its function, and this function can be performed at different degrees of excellence.
This is fairly obvious when it comes to physical skills (e.g. sprinting), but A. insists it is no less the case for social and mental skills.
Book II: Pleasure and Measure
Happiness and Pleasure
Like Plato in Republic, Aristotle argues that the ability to control our drive for pleasure is the start of moral training.
Note that neither thinker considers all pleasures to be a danger to the pursuit of happiness; it is a question of the ri ...
Paul Schimmel (2014). Sigmund Freud’s Discovery of Psychoanalysis: Conquistad...iosrjce
This book is an attempt to discover the conceptual structure of psychoanalysis and relate it to the
history of psychoanalysis. It however attempts to do so from the point of view of Sigmund Freud’s fantasy of
being both a romantic ‘conquistador’ and ascientific ‘thinker.’These two co-ordinates serve then as a form of
‘essential tension’ in Freud’s attempts to formulate the theory and practice of psychoanalysis since, as the
founder of the analytic discourse, he had to both discover and deploy psychoanalysis effectively in his attempts
to find a place for it in the world. In addition to setting out the main theoretical themes and clinical techniques
in psychoanalysis, the book also examines the important role played by Freudian meta-psychology in not only
defining the conceptual structure of psychoanalysis, but in situating Freud’s status as an important thinker for
our times.
The Skepticism and the Dialectic as Instruments of Apprehension of Knowledge:...QUESTJOURNAL
ABSTRACT: The rationalist aspect of philosophy has in Plato and Descartes two of its main exponents. These are two distant thinkers about twenty centuries in time, but they have several possibilities of theoretical approaches, especially when used as guiding the study of his works the epistemological issues related to the dialectic (platonic) and the logical skepticism (Cartesian). Among these multiple possibilities of understanding of philosophy (and, more precisely, the epistemological perspective) of these philosophers, i will look for in the lines bellow to develop a brief essay regarding the role of dialog and doubt methodical as possibilities of research in epistemological work of these authors that became classics of human knowledge.
definitions and theories I four Ps and mysterious mental.docxvickeryr87
definitions and theories I
four Ps and mysterious
mental happenings
[Scene: Austrian courtroom. Judge Heinrich Hangum is reading the charges against defendant
Sigmund Freud.]
Judge Hangum: Herr Doktor Freud, you bin charged mit using schmutty ideas in your
creativity theory und offendink the sensitivities of delicate folks. How do you plead,
you guilty rascal?
Sigmund Freud: Not guilty, Herr Judge. I bin writin' und speakin' only die truth!
Judge: But die truth is, you bin saying' we're bein' creative because we got a big sexy sex
drive! You bin guilty as Cain!
Freud: But Herr Judge, dot isn't schmutty! We're bein' creative' cause our id got sex needs,
our superego got a clean conscience, und so our ego-dot's our "self' -puts the sex
needs into creative fantasies!
Judge : Schmutty fantasies?
Freud: Nein, nein! Creative idea fantasies-poetry und painting, nice tings like dot.
Judge: Sounds fischy to me! Herr Doktor Freud, are you sure?
Freud: I am not die world's greatest psychoanalyst for nothink, you know.
Judge: I sink I vill give you six months in das schlammer to clean up your theory.
Freud: I sink you love your mama, hate your papa, und so you bin pickin' on defenseless
psychoanalysts!
Judge: Make dot a year.
The creative writer does the same as the child at play. The writer creates
a world of phantasy which he or she takes very seriously ...
while separating it sharply from reality.
Sigmund Freud
39
40 Chapter Three
Definitions Sometimes
Are Theories, and
Vice Versa
"Model" Often
Means "Theory"
Models Are Analogical
Test Manuals Include
Theories
Definitions and
Theories Simplify
Complex Phenomena
The Creativity
Question
Lombroso: Creativity
Related to Insanity
The Creative Process
T
There are many definitions and theories of crea.tivity. To complicate matters, defi-
nitions sometimes are considered theories and some theories are just definitions.
Elaborate definitions are especially likely to be called theories.
And then there is the word model, which often is used interchangeably with
theory. Traditionally, the word model implies an analogical relationship, a point-
for-point correspondence between one phenomena and a different one. For exam-
ple, we might say an attractive home with a well-manicured yard "looks like a
million dollars." The description is analogical. As we will see, the investment the-
ory of creativity is an analogical model. Investment terms and relationships are
used to clarify aspects of creativity.
Also, every creativity test manual must explain what the test purports to
measure. Therefore, creativity test manuals are another source of definitions and
theories, most of which will duplicate definitions and theories in this chapter.
The commonality among definitions, theories, and models of creativity is that
all seek to simplify and explain a complex phenomena. To impose some structure,
this chapter will briefly review:
• Four .
Similar to Abolition, Phallocentrism, and the Mondialisation of Psychoanalysis A Review of Derrida s Psychoanalytic Argument in The Death Penalty Volume II.pdf (18)
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Biological screening of herbal drugs: Introduction and Need for
Phyto-Pharmacological Screening, New Strategies for evaluating
Natural Products, In vitro evaluation techniques for Antioxidants, Antimicrobial and Anticancer drugs. In vivo evaluation techniques
for Anti-inflammatory, Antiulcer, Anticancer, Wound healing, Antidiabetic, Hepatoprotective, Cardio protective, Diuretics and
Antifertility, Toxicity studies as per OECD guidelines
Honest Reviews of Tim Han LMA Course Program.pptxtimhan337
Personal development courses are widely available today, with each one promising life-changing outcomes. Tim Han’s Life Mastery Achievers (LMA) Course has drawn a lot of interest. In addition to offering my frank assessment of Success Insider’s LMA Course, this piece examines the course’s effects via a variety of Tim Han LMA course reviews and Success Insider comments.
2024.06.01 Introducing a competency framework for languag learning materials ...Sandy Millin
http://sandymillin.wordpress.com/iateflwebinar2024
Published classroom materials form the basis of syllabuses, drive teacher professional development, and have a potentially huge influence on learners, teachers and education systems. All teachers also create their own materials, whether a few sentences on a blackboard, a highly-structured fully-realised online course, or anything in between. Despite this, the knowledge and skills needed to create effective language learning materials are rarely part of teacher training, and are mostly learnt by trial and error.
Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasn’t one drawing together what we need to know and do to be able to effectively produce language learning materials.
This webinar will introduce you to my framework, highlighting the key competencies I identified from my research. It will also show how anybody involved in language teaching (any language, not just English!), teacher training, managing schools or developing language learning materials can benefit from using the framework.
Acetabularia Information For Class 9 .docxvaibhavrinwa19
Acetabularia acetabulum is a single-celled green alga that in its vegetative state is morphologically differentiated into a basal rhizoid and an axially elongated stalk, which bears whorls of branching hairs. The single diploid nucleus resides in the rhizoid.
A Strategic Approach: GenAI in EducationPeter Windle
Artificial Intelligence (AI) technologies such as Generative AI, Image Generators and Large Language Models have had a dramatic impact on teaching, learning and assessment over the past 18 months. The most immediate threat AI posed was to Academic Integrity with Higher Education Institutes (HEIs) focusing their efforts on combating the use of GenAI in assessment. Guidelines were developed for staff and students, policies put in place too. Innovative educators have forged paths in the use of Generative AI for teaching, learning and assessments leading to pockets of transformation springing up across HEIs, often with little or no top-down guidance, support or direction.
This Gasta posits a strategic approach to integrating AI into HEIs to prepare staff, students and the curriculum for an evolving world and workplace. We will highlight the advantages of working with these technologies beyond the realm of teaching, learning and assessment by considering prompt engineering skills, industry impact, curriculum changes, and the need for staff upskilling. In contrast, not engaging strategically with Generative AI poses risks, including falling behind peers, missed opportunities and failing to ensure our graduates remain employable. The rapid evolution of AI technologies necessitates a proactive and strategic approach if we are to remain relevant.
Operation “Blue Star” is the only event in the history of Independent India where the state went into war with its own people. Even after about 40 years it is not clear if it was culmination of states anger over people of the region, a political game of power or start of dictatorial chapter in the democratic setup.
The people of Punjab felt alienated from main stream due to denial of their just demands during a long democratic struggle since independence. As it happen all over the word, it led to militant struggle with great loss of lives of military, police and civilian personnel. Killing of Indira Gandhi and massacre of innocent Sikhs in Delhi and other India cities was also associated with this movement.
June 3, 2024 Anti-Semitism Letter Sent to MIT President Kornbluth and MIT Cor...Levi Shapiro
Letter from the Congress of the United States regarding Anti-Semitism sent June 3rd to MIT President Sally Kornbluth, MIT Corp Chair, Mark Gorenberg
Dear Dr. Kornbluth and Mr. Gorenberg,
The US House of Representatives is deeply concerned by ongoing and pervasive acts of antisemitic
harassment and intimidation at the Massachusetts Institute of Technology (MIT). Failing to act decisively to ensure a safe learning environment for all students would be a grave dereliction of your responsibilities as President of MIT and Chair of the MIT Corporation.
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students that opportunity and have been hijacked to become venues for the promotion of terrorism, antisemitic harassment and intimidation, unlawful encampments, and in some cases, assaults and riots.
The House of Representatives will not countenance the use of federal funds to indoctrinate students into hateful, antisemitic, anti-American supporters of terrorism. Investigations into campus antisemitism by the Committee on Education and the Workforce and the Committee on Ways and Means have been expanded into a Congress-wide probe across all relevant jurisdictions to address this national crisis. The undersigned Committees will conduct oversight into the use of federal funds at MIT and its learning environment under authorities granted to each Committee.
• The Committee on Education and the Workforce has been investigating your institution since December 7, 2023. The Committee has broad jurisdiction over postsecondary education, including its compliance with Title VI of the Civil Rights Act, campus safety concerns over disruptions to the learning environment, and the awarding of federal student aid under the Higher Education Act.
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• The Committee on Ways and Means has been investigating several universities since November 15, 2023, when the Committee held a hearing entitled From Ivory Towers to Dark Corners: Investigating the Nexus Between Antisemitism, Tax-Exempt Universities, and Terror Financing. The Committee followed the hearing with letters to those institutions on January 10, 202
How to Make a Field invisible in Odoo 17Celine George
It is possible to hide or invisible some fields in odoo. Commonly using “invisible” attribute in the field definition to invisible the fields. This slide will show how to make a field invisible in odoo 17.
The French Revolution, which began in 1789, was a period of radical social and political upheaval in France. It marked the decline of absolute monarchies, the rise of secular and democratic republics, and the eventual rise of Napoleon Bonaparte. This revolutionary period is crucial in understanding the transition from feudalism to modernity in Europe.
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Abolition, Phallocentrism, and the Mondialisation of Psychoanalysis A Review of Derrida s Psychoanalytic Argument in The Death Penalty Volume II.pdf
1. Abolition, Phallocentrism, and the Mondialisation of
Psychoanalysis: A Review of Derrida’s Psychoanalytic
Argument in The Death Penalty: Volume II
Ryan Gustafson
The Undecidable Unconscious: A Journal of Deconstruction and Psychoanalysis,
Volume 4, 2017, pp. 129-140 (Article)
Published by University of Nebraska Press
DOI:
For additional information about this article
Access provided by New England, Univ of (9 Oct 2018 08:57 GMT)
https://doi.org/10.1353/ujd.2017.0005
https://muse.jhu.edu/article/689772
2. Abolition, Phallocentrism, and the
Mondialisation of Psychoanalysis
A Review of Derrida’s Psychoanalytic Argument
in The Death Penalty: Volume II
ryan gustafson
At issue here is a history of reason and the mutation that some-
thing like psychoanalysis might inscribe in it—which is not an
irrationality but perhaps another reason, another putting into
play [mise en jeu] of reason.
—Jacques Derrida, The Death Penalty: Volume II
Jacques Derrida concludes the fifth session of his recently
published seminar, The Death Penalty: Volume II, by articulating a
wish he has for the future of psychoanalysis: “I would not want
my irony on the subject of the worldwide-ization [mondialisation]
of psychoanalysis to lead to misunderstanding,” he writes,
clarifying that he believes one ought to “hope for the worldwide-
ization of psychoanalysis, however uncertain, obscure, and
indirectitspaths”(2017,134).InordertounderstandwhatDerrida
means by the phrase “worldwide-ization of psychoanalysis,”
as well as how his wish for it is relevant to his late writings on
capital punishment, it is important to note that the apparent
ambivalence about psychoanalysis that he refers to in the first
part of this passage is a reference to an earlier moment during
the session, when he had made a joke about the psychoanalyst
Theodore Reik’s own somewhat utopian hopes for the analytic
movement. Specifically, in The Compulsion to Confess: On the
Psychoanalysis of Crime and Punishment, Reik had argued that
psychoanalysis can—and one day should—replace punishment
worldwide as the social institution responsible for addressing
3. The Undecidable Unconscious 4, 2017
130
criminality. As Derrida traces throughout the seminar, Reik
claims that psychoanalytic knowledge entails a critique of the two
prevailing paradigms in the philosophy of law that have been
employed to justify punishment in general and the death penalty
in particular: deterrence and retribution. Notably, although
Derrida seems to accept at face value Reik’s skepticism about
punishment’s effectiveness as a deterrent—according to Reik,
psychoanalysis has shown that the prohibition of an act does
not so much deter as it unconsciously incites its transgression—
his attitude toward Reik’s critique of retributive theory is much
more complicated. Derrida’s emphasis on Reik’s engagement
with retributive theory is understandable given the overarching
goal of his seminars on the death penalty: the development of
a properly philosophical—and for Derrida that means rationally
principled as opposed to merely utilitarian—basis for abolitionist
discourse. For unlike theories of deterrence, which argue for or
against punishment on utilitarian grounds, retributive theorists
claim to justify punishment by appealing to pure reason
alone; as such, for Derrida, the logic underlying the retributive
justification for punishment in particular must be deconstructed
if a principled abolitionism is to be possible.1
Such theorists,
beginning with Kant, had argued that even if punishment were
an empirically demonstrable deterrent or socially valuable, it
would still be immoral—that is, at odds with pure practical
reason—to punish a person by appealing to these reasons, since
in so doing one would be treating the criminal not as a human
person but rather as a means to some desirable social outcome. By
contrast, since Kant maintains that human beings qua rational are
ends in themselves, he claims that the only legitimate motive for
punishment is that of honoring the rationality of the wrongdoer;
in fact, he argues that all members of a human community,
including even the criminal, are honor-bound by their rational
vocation to sanction crime with punishment, independently
of any question of what empirical good or ill might come of
it. Moreover, Kant claims that the quality and quantity of this
rational punishment should be calculated to equal the crime it
4. 131
Gustafson: The Mondialisation of Psychoanalysis
sanctions; such a calculation is possible, he argues, insofar as
the maxim underlying any criminal act can be shown to recoil
upon the criminal, analytically entailing a punishment that is
corollary to the crime. Thus, in the case of the death penalty,
Kant argues that the murderer wills his or her own death.2
From
Reik’s psychoanalytic perspective, however, this Kantian logic
is nothing more than primitive sadism intellectualized, and its
supposedly disinterested rationale for capital punishment is in
fact structured by a disavowal of the murderous impulses of
Kant’s community of so-called rational agents.3
Indeed, for Reik
it is no accident that forgiveness is as foreign to retributive theory
as it is to the unconscious, since the talionic code of the former
mirrors the retaliatory logic of unconscious sadistic fantasies
revealed in psychoanalysis. Thus Reik’s ultimate conclusion
with respect to the institution of punishment is that whether it
purports to be justified by a purely rational calculus (retribution)
or by social utility (deterrence), punishment ought to be replaced
by psychoanalysis—understood as a process of confession and
expiation that has been decoupled from the physical penalties
that had accompanied classical punishment—since only this
body of knowledge is privy to the unconscious springs of both
the desire for crime and the desire to punish.
Now, what Derrida refers to as his “ironic” attitude toward this
Reikian dream for psychoanalysis can be observed when he com-
ments that, given Reik’s specifically Freudian understanding of
the origin and scope of criminal impulses, if psychoanalysis real-
ly were to eclipse punishment as a social institution, then everyone
would need to undergo analysis, and the number of analysts-in-
training would need to be exponentially increased. For insofar as
Reik, following Freud, maintains that criminal impulses are mo-
tivated by unconscious guilt (contradicting both common sense
and the law, which hold that guilt is only ever possible after an
actual transgression has occurred), and insofar as Reik, again fol-
lowing Freud, maintains that everyone is burdened by an archaic
guilt wrought by the illicit fantasies of the Oedipus complex, it
follows that for Reik’s dream to be fulfilled, there would need to
5. The Undecidable Unconscious 4, 2017
132
be what Derrida refers to as a “worldwide autoanalytic treatment
(because if everyone goes into analysis, everyone will have to join
in, and there will have to be enough analysts to accommodate the
totality of analysands, including Bové and Chevènment, on this
enormous worldwide [mondialisé] couch)” (2017, 133–34).
Derrida’s ironic reference here to Bové and Chevènment—two
anti-globalists who would no doubt resist the institution of any
mondialisé couch—is connected to a serious theoretical question
that preoccupies him throughout this seminar as well as in his
late writings on psychoanalysis: the question of resistance when
it comes to psychoanalysis and the world (monde). In attempt-
ing to understand how Derrida’s engagement with psychoanal-
ysis in general and Reik in particular relates to his abolitionism,
it is thus first helpful to recall some of Derrida’s more general
remarks on the concepts of world and worldwide-ization. To
begin with, it should be noted that Derrida developed the con-
cept of “worldwide-ization,” which has become the standard
English translation of the word mondialisation among his trans-
lators, during the late 1990s and early 2000s in response to what
was then being referred to in English as “globalization.” Impor-
tantly, however, Derrida differentiates mondialisation from glo-
balization by pointing out that the semantic root of the French
word monde is, unlike the quasi-natural or geographical “globe,”
a social and historical concept.4
At stake for Derrida in this dif-
ference between a thinking of the globe and a thinking of monde
was a more responsible way of understanding the phenomena
that had been (in his estimation, naively) grouped under the
concept “globalization.” Specifically, rather than the inevitable
product of a natural process, Derrida insisted on understanding
such phenomena as the historical product of a specific—Western
and, in particular, Christian—tradition; indeed, not only this
process of mondialisation—this becoming-worldwide of Western
metaphysics—but even the very concept of world, he argues,
needs be historicized as the product of Western metaphysics.
In this vein, Derrida believed that the responsibility of philoso-
phers with respect to mondialisation was that of recollecting the
6. 133
Gustafson: The Mondialisation of Psychoanalysis
system of Western reason so as to open up the possibility of its
transformation. This deconstruction of reason is called for in part
because of the link that he sees between reason and cruelty—the
exploitation and death that has been dealt out as the econom-
ic, political, and juridical rationality of the West has been insti-
tutionalized worldwide. In particular, Derrida believes that the
principle of sovereignty, founded in the right of the state to kill,
constitutes the backbone of this rationality, so much so that by
the time of The Death Penalty: Volume II he understood the task
of his own philosophical practice, deconstruction, as “becoming
or revealing itself finally as that which finds itself grappling, in
order to deconstruct it” with the conceptual “scaffolding . . . of
onto-theologico-political sovereignty” (2017, 2).5
As he puts it
in Rogues, it is a question of how philosophers might maintain
a commitment to the “unconditionality” of philosophical reason
while renouncing reason’s historical allegiance to the value of
sovereignty, opening itself up instead to a thinking of what he
refers to as “the experience that lets itself be affected by what or
who comes [(ce) qui vient], what happens by, by the other to come”
(2005b, xiv). To cite the epigraph of the present essay: for Derrida
mondialisation does not so much call for an abandonment of what
has been called reason as it is a matter of thinking the conditions
for the possibility of another mise en jeu of reason.
Now, what the above passage on the “worldwide-ization of
psychoanalysis,” as well as the rest of his engagement with psy-
choanalysis in The Death Penalty: Volume II, makes explicit, is that
Derrida sees psychoanalysis as potentially making a contribu-
tion to this project of decoupling reason from the metaphysics
of sovereignty. Specifically, when Derrida affirms a commitment
to the mondialisation of psychoanalysis during the seminar, he is
arguing for something more than a merely quantitative increase
in the number of analysts and analysands (although he surely
also favors this too); he is further suggesting the need to locate
psychoanalysis as a body of knowledge within a more general
history of Western reason—that is, with identifying how psycho-
analysis is imbricated in this conceptual history, but also how its
7. The Undecidable Unconscious 4, 2017
134
findings might require a transformation of its basic assumptions
and commitments. Derrida describes this task in the seminar as
that of a “double problematization” (2017, 110)—a problematiza-
tion of classical reason by psychoanalytic knowledge and a prob-
lematization of the uncritical inheritance of such reason by psy-
choanalysis.6
Such a task is called for because, as Derrida puts it
in “Psychoanalysis Searches the States of Its Soul,” an address he
delivered between his two seminars on the death penalty, when
it comes to the relationship of psychoanalysis to the specifically
ethical, political, and juridical rationalities that are constitutive of
the Western concept of world, one can speak of a “double resis-
tance, both that of the world to psychoanalysis and that of psycho-
analysis to itself as to the world, of psychoanalysis to psychoanaly-
sis as being-in-the-world” (2002b, 262). That is, on the one hand,
there has been a refusal on the part of economic, political, and
juridical reason to take account of and incorporate psychoana-
lytic knowledge—to having its fundamental axioms modified by
an exposure to the findings of psychoanalysis; on the other hand,
there is internal to psychoanalytic discourse a resistance to the
task of reflecting on its own worldliness or historicity—to think-
ing the classical, philosophical concepts and distinctions that are
its condition of possibility. For Derrida, the leading symptom of
this resistance is the apparent absence of a coherent psychoana-
lytic discourse with respect to the death penalty in particular and
the value of state sovereignty more generally: on the one hand,
he believes that psychoanalytic knowledge has something to say
about these questions; on the other hand, he believes that it is
no accident—and indeed, it is a symptom of psychoanalysis’s
unconscious internalization and repetition of classical Western
reason—that it has not developed a coherent discourse with re-
spect to them.
This explains Derrida’s profound interest in Reik’s book,
which in his estimation is the only instance in which psychoanal-
ysis has seemed to take an official stand with respect to the death
penalty. For The Compulsion to Confess not only elaborates a com-
prehensive psychoanalytic theory of crime and punishment, but
8. 135
Gustafson: The Mondialisation of Psychoanalysis
in its final chapter, “Freud’s View on Capital Punishment,” Reik
puts forth a statement on the death penalty that positions itself as
having been authorized by the father of psychoanalysis: Freud.
As Derrida shows through a line-by-line reading of the rhetori-
cal gestures of this chapter, as well as some of Freud’s prefaces
to Reik’s previous works, Reik speaks in the name of and with
the father’s permission when he opposes the death penalty. For
Derrida, one has to speak of Freud as the father in this instance
because, as he had already explored at length in The Post Card,
psychoanalysis rearticulates the very Oedipalized structures that
it describes in its own institution as a body of knowledge; in this
instance, Reik’s recourse to an Oedipal account of the origins
of criminality also Oedipally aligns his discourse with that of
Freud’s. This question of the institutional status of Reik’s text is
ultimately relevant for Derrida in particular because he believes
that it explains why “Freud’s View on Capital Punishment” only
arrives at an equivocal and somewhat unconvincing psycho-
analytic argument for the death penalty’s abolition. As Derrida
notes, the psychoanalytic knowledge that Reik, following Freud,
appeals to in order to critique the sadism at the heart of juridical
reason also entails a pessimistic conclusion about whether the ab-
olition of this sadism is actually possible.7
This is because of the
ahistorical and ultimately metaphysical appeal that both Freud
and Reik make to the Oedipus complex in attempting to account
for the psychogenesis of the criminal impulse. One can formalize
this account as follows:
Premise 1: Guilt does not follow, but instead motivates crime
(and the desire to punish).
Premise 2: Crime (and the desire to punish) is the fulfillment
of a wish prohibited by the Oedipus complex.
Premise 3: This complex is an original and universal feature
of psychic life.
Conclusion: Crime (and the desire to punish) is an original
and universal feature of civilization.
9. The Undecidable Unconscious 4, 2017
136
What this ultimately suggests to Derrida—and this seems to
me his core argument about psychoanalysis in The Death Penal-
ty: Volume II—is that the resistance of psychoanalysis to mondi-
alisation is structurally related to its phallocentrism, that is, its
commitment to an ahistorical and metaphysical account of the
centrality of the Oedipus complex in psychic life.8
In other words,
on the one hand psychoanalysis is committed to the abolition of
the death penalty (and thereby also tacitly committed to the de-
construction of sovereign reason), having identified the roots of
punishment in sadism; on the other hand, this very knowledge of
the origin of criminal and punitive impulses, as stemming from
the Oedipalized guilt of the primal horde, would dictate the im-
possibility of its abolition. As Derrida puts it:
Once guilt is posited as the origin or the cause and not
the effect of crime, we don’t know which comes first: the
possible crime or the prohibition of the possible crime. One
has the sense that this is a bad way of posing the problem,
of a vicious but unavoidable circle, analogous to the one in
which one is both closed in and carried away by the fiction
of the murder of the originary father. It could be the origin
of ethics only because ethics was already there to make the
sons or the brothers feel shame. Freud says that morality
emerges from this shame and the need to expiate, but there
was shame and expiation, conscious or unconscious avow-
al . . . only because, already at the time of the murder of the
father and even before it, in the possibility of this murder,
before the act, there was already something like ethics.
(2017, 125–26)
What would this other ethics that is prior to and a condition
for the possibility of the shame felt for the murder of the primal
father be? What psychoanalysis would be required to theorize
it? Are there resources within the psychoanalytic tradition for
thinking the phenomenon of guilt or conscience beyond this
phallogocentric circle? Does psychoanalytic knowledge in its
totality really teach us that the development of the capacity for
10. 137
Gustafson: The Mondialisation of Psychoanalysis
conscience always entails a proclivity toward crime and punish-
ment? Is the only source of a capacity for concern—the shame
and expiation of which Derrida speaks—the Oedipus complex?
While Derrida’s seminar arrives at these questions, it also leaves
them unanswered. To be faithful to his overriding intentions in
the seminar, then, one would perhaps also have to call into ques-
tion the protocols that guide his engagement with psychoanalytic
theory, which seem to restrict his analysis to its “official” Freud-
ian line on crime and punishment.9
While The Death Penalty: Vol-
ume II certainly delineates a theoretical framework in which the
findings of psychoanalysis could become salient to the questions
of sovereign cruelty and mondialisation that animate Derrida’s
late writings, the concrete labor of determining precisely how the
psychoanalytic archive might call for a mis en jeu of reason still
remains to be done.
Ryan Gustafson is a PhD candidate in the philosophy department
at the New School for Social Research. He is currently completing
a dissertation titled “Experiences of Deconstruction: A New Para-
digm for Reading Derrida’s Philosophy.”
notes
1. As Derrida explains in The Death Penalty: Volume I, the absence of a
rational or purely principled defense of abolition is one of the greatest—but
by no means accidental—scandals of philosophy. Derrida is dubious about
appeals to utilitarian arguments in abolitionist and human rights discourse,
because their underlying logic has been susceptible to manipulation by par-
tisans of the death penalty. See my review of the first volume of Derrida’s
seminar on the death penalty (Gustafson 2016) for a more detailed recon-
struction of his critique of utilitarian justifications for abolitionism.
2. Kant’s retributive logic is crystallized well in the following passage
from his Metaphysics of Morals, which Derrida comments upon at length in
the seminar: “But what kind of punishment is it that public justice makes
its principle and measure? None other than the principle of equality (in the
position of the needle on the scale of justice), to incline no more to one side
than to the other. Accordingly, whatever undeserved evil you inflict upon
another within the people, that you inflict upon yourself. If you insult him,
you insult yourself; if you steal from him, you steal from yourself; if you
11. The Undecidable Unconscious 4, 2017
138
strike him, you strike yourself; if you kill him, you kill yourself. But only the
law of retribution (ius talionis)—it being understood, of course, that this is
applied by a court (not by your private judgment)—can specify definitely
the quality and the quantity of punishment; all other principles are fluctuat-
ing and unsuited for a sentence of pure and strict justice because extraneous
considerations are mixed into them” (1991, 473).
3. As Reik puts it: “Only the fact that mankind shrinks from psychologi-
cal facts, from acknowledging the facts of unconscious emotional life, delays
the victory of the concept of capital punishment as murder sanctioned by
law” (1959, 473)
4. Three important points of reference for my understanding of Derrida’s
account of mondialisation are the texts collected in Negotiations,Without Alibi,
and Paper Machine. What follows is a gloss of the concept as it is used in a
variety of contexts in these texts.
5. It should be noted, however, that Derrida’s understanding of decon-
struction as an attempt to reckon with mondialisation and sovereignty is not
a “turn” of his later work. Indeed, the question of mondialisation was pre-
figured in Derrida’s first major series of publications from 1967, which are
organized around a symptomatic interpretation of the Western philosoph-
ical concept of writing. As Derrida notes in Of Grammatology, the principal
discovery of these texts is that the philosophical interpretation of writing
(the interpretation of writing as de jure phonetic) was “fundamentally—for
enigmatic yet essential reasons that are inaccessible to a simple historical
relativism—nothing but the most original and powerful ethnocentrism, in
the process of imposing itself on the world [monde]” (1967, 3). In these early
texts, Derrida shows how the intelligibility of philosophical reason requires
the interpretation of writing as essentially phonetic, allowing the voice, in
its self-presence, to be the privileged medium of expression, preserving
the value of pure presence. Derrida understands juridical reason similar-
ly, as requiring something like the death penalty as a condition of its own
intelligibility.
6. From the time of his earliest essay on psychoanalysis, “Freud and the
Scene of Writing,” Derrida understood psychoanalysis to occupy an ambig-
uous position within this history. On the one hand, insofar as it challenges
the authority of the experience of consciousness, for Derrida psychoanalysis
at least implicitly breaks with the principle that has organized metaphys-
ical rationality: presence. On the other hand, Derrida also maintains that
psychoanalysis, as a discursive tradition, has been marked by a resistance
to acknowledging the ways in which its concepts are determined by clas-
sical metaphysical oppositions and categories. From the standpoint of de-
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Gustafson: The Mondialisation of Psychoanalysis
construction, Derrida thus “attempts to justify a theoretical reticence to uti-
lize Freudian concepts otherwise than in quotation marks,” calling instead
for an immense “labor of deconstruction of the metaphysical concepts and
phrases” sedimented in Freud’s discourse (1967, 197).
7. Derrida expresses this worry as follows: “How to reconcile, conse-
quently, how to articulate, in any case, what Freud says of the unconscious
desire to kill or the unconscious (but also real) act of murder, which he de-
scribes as originary and universal, with what he seems to approve and wish
for in culture, civilization, ethics, etc., which demand that one not kill in
action, in the usual sense of the word, that one repress or suspend the mur-
derous desire or act?” (2017, 80).
8. As Derrida puts it, “Even when his good disciple Reik advocates, like
Freud, the end of the death penalty and even the end of all punishment,
which would be like an almost unimaginable upheaval of history, well, even
then, an atmosphere of ahistoricity and atemporality reigns over these vi-
sions of the future. Not only because this worldwide confession and au-
toanalysis, this new transparency of humanity, would bring history to a
stop, but also, and above all, because the avowal itself would only come
to acknowledge a guilt prior to the crime, one that was thus prehistoric,
fundamental, radical, and ineradicable: the Oedipus complex, the castration
complex, penis envy, etc.” (2017, 239–40).
9. If one wanted to develop an alternative theory of the psychogenesis of
crime and punishment without the ahistorical and metaphysical stricture
that seems to bind that of Freud and Reik, one could turn to Klein’s writings
on the depressive position and early sadism, starting with a short paper that
she wrote in 1934 called “On Criminality.” In this paper, Klein seems acutely
aware of, and repeats, the Freudo-Reikian logic of crime and punishment—
up to a point. Like Freud and Reik, she observes the same “vicious circle”
(1975, 259) of guilt and criminality; however, Klein understands the sadistic,
talionic fantasies described by Freud and Reik as a product of the Oedipus
complex to be in fact the product of pre-Oedipal anxiety. In other words,
she does not reduce cruelty to the Oedipus complex; for her, the motor of
sadism—criminal, punitive, and otherwise—is an anxiety that might come
to include, but is not ultimately reducible to, castration anxiety. It is perhaps
for this reason that she does not reduce the phenomenon of conscience to the
Oedipus complex, such that when it came to addressing this anxiety, Klein
was not without her own hopes for a certain mondialisation of psychoanaly-
sis: “When, in our analytic work, we are always seeing how the resolution
of early infantile anxiety not only lessens and modifies the child’s aggres-
sive impulses, but leads to a more valuable employment and gratification
13. The Undecidable Unconscious 4, 2017
140
of them from a social point of view . . . we are ready to believe what would
now seem a Utopian state of things may well come true in those distant days
when, as I hope, child-analysis will become as much a part of every person’s
upbringing as school education is now. Then perhaps, that hostile attitude,
springing from fear and suspicion, which is latent more or less strongly in
each human being, and which intensifies a hundredfold in him every im-
pulse for destruction, will give way to kindlier and more trustful feelings to-
wards his fellow-men, and people may inhabit the world together in greater
peace and good-will than they do now” (1975, 259).
references
Derrida, Jacques. 1976. Of Grammatology. Trans. Gayatri Spivak. Baltimore:
Johns Hopkins University Press.
—. 1978. “Freud and the Scene of Writing.” In Writing and Difference,
trans. Alan Bass, 196–231. Chicago: University of Chicago Press.
—. 2002a. Negotiations: Interventions and Interviews, 1974–2001. Trans.
Elizabeth Rottenberg. Chicago: University of Chicago Press.
—. 2002b. “Psychoanalysis Searches the States of Its Soul: The Impos-
sible Beyond of a Sovereign Cruelty.” In Without Alibi, ed. and trans.
Peggy Kamuf, 238–80. Stanford: Stanford University Press.
—. 2005a. Paper Machine. Trans. Rachel Bowlby. Stanford: Stanford
University Press.
—. 2005b. Rogues: Two Essays on Reason. Trans. Pascale-Anne Brault
and Michael Nass. Stanford: Stanford University Press.
—. 2017. The Death Penalty: Volume II. Trans. Elizabeth Rottenberg.
Chicago: University of Chicago Press.
Gustafson, Ryan. 2016. “The Life Drive of Derrida’s Abolitionism: A
Review of The Death Penalty: Volume I.” The Undecidable Unconscious
2:115–26.
Kant, Immanuel. 1991. The Metaphysics of Morals. Trans. Mary Gregor. Cam-
bridge: Cambridge University Press.
Klein, Melanie. 1975. “On Criminality.” In Love, Guilt and Reparation and
Other Works, 1921–1945, 258–61. New York: The Free Press.
Reik, Theodore. 1959. The Compulsion to Confess: On the Psychoanalysis
of Crime and Punishment. New York: Grove Press.