Difference and Disavowal is a major rethinking of a central tenet of Freudian psychoanalysis--the repression theory. It centers on fundamental issues in practice and theory, beginning with a central conundrum for clinical psychoanalysis: how to understand apparently analyzable patients who resist the essential therapeutic measure of analysis--interpretation. The author finds the answer in a revision and expansion of Freud's theory of fetishism. Freud introduced the defense mechanism of disavowal in order to understand what he called the registration and repudiation of reality in fetishism. However, his understanding of the reality disavowed in fetishism is self-contradictory. The contradiction in Freud's argument can be resolved by understanding disavowal in terms of registration and repudiation of difference. The patients who resist interpretation register and repudiate the differentiating process implicit in every interpretation. The problem of resistance to interpretation expands the basic conception of the unconscious to include registration and repudiation of differentiating, processive reality. Freud's conception of an unconscious force that simultaneously differentiates, binds, and raises tension levels--Eros--demands integration with the theory of disavowal. This integration produces a theory of an inevitable trauma, an inevitable registration and repudiation of difference, as an essential element in psychoanalytic theories of mind, psychopathology, and treatment. At the end of his life Freud himself was beginning to rethink repression as the cornerstone of his work. He was beginning to see disavowal as the foundation of defensive process. Once disavowal is understood in relation to difference and Eros, one has a major tool with which to rethink the development of Freudian psychoanalysis from its earliest days to the present. The author shows how other analysts--such as Ferenczi, Abraham, Klein, Loewald, and Winnicott--have unwittingly but crucially contributed to the problem of resistance to interpretation

This book argues that the psychoanalytic concept of disavowal best renders the structure underlying our contemporary social response to traumatic and disturbing events, from climate change to unsettling tectonic shifts in our social tissue. Unlike denialism and negation, disavowal functions by fully acknowledging what we disavow. Zupančič contends that disavowal, which sustains some belief by means of ardently proclaiming the knowledge of the opposite, is becoming a predominant feature of our social and political life. She also shows how the libidinal economy of disavowal is a key element of capitalist economy. The concept of fetishistic disavowal already exposes the objectified side of the mechanism of the disavowal, which follows the general formula: I know well, but all the same, the object-fetish allows me to disregard this knowledge. Zupančič adds another twist by showing how, in the prevailing structure of disavowal today, the mere act of declaring that we know becomes itself an object-fetish by which we intercept the reality of that very knowledge. This perverse deployment of knowledge deprives it of any reality. This structure of disavowal can be found not only in the more extreme and dramatic cases of conspiracy theories and re-emerging magical thinking, but even more so in the supposedly sober continuation of business as usual, combined with the call to adapt to the new reality. To disrupt this social embedding of disavowal, it is not enough to change the way we think: things need to change, and hence the way they think for us.

By making this lost masterpiece of Surrealist literature available to an English-speaking readership, this publication will bring further recognition to a seminal and previously underrated figure in 20th century art and literature.

Death beyond Disavowal utilizes “difference” as theorized by women of color feminists to analyze works of cultural production by people of color as expressing a powerful antidote to the erasures of contemporary neoliberalism. According to Grace Kyungwon Hong, neoliberalism is first and foremost a structure of disavowal enacted as a reaction to the successes of the movements for decolonization, desegregation, and liberation of the post–World War II era. It emphasizes the selective and uneven affirmation and incorporation of subjects and ideas that were formerly categorically marginalized, particularly through invitation into reproductive respectability. It does so in order to suggest that racial, gendered, and sexualized violence and inequity are conditions of the past, rather than the foundations of contemporary neoliberalism’s exacerbation of premature death. Neoliberal ideologies hold out the promise of protection from premature death in exchange for complicity with this pretense. In Audre Lorde’s Sister Outsider, Cherríe Moraga’s The Last Generation and Waiting in the Wings, Oscar Zeta Acosta’s The Revolt of the Cockroach People, Ana Castillo’s So Far from God, Gayl Jones’s Corregidora, Isaac Julien’s Looking for Langston, Inge Blackman’s B. D. Women, Rodney Evans’s Brother to Brother, and the work of the late Barbara Christian, Death beyond Disavowal finds the memories of death and precarity that neoliberal ideologies attempt to erase. Hong posits cultural production as a compelling rejoinder to neoliberalism’s violences. She situates women of color feminism, often dismissed as narrow or limited in its effect, as a potent diagnosis of and alternative to such violences. And she argues for the importance of women of color feminism to any critical engagement with contemporary neoliberalism.

DIVA study of the ways that knowledge of the slave revolt in Haiti was denied/repressed/disavowed within the network of slave-owning states and plantation societies of the New World, and the effects and meaning of this disavowal./div

Self, Ego, Subject � these are the terms that philosophers have used to define that indelible mark of an individual. At the same time, however, a counter-current runs through the history of philosophy and culture that challenges the primordiality and privilege of the purportedly self-identical Subject. This collection of texts from 2012-2018 traces the history of disavowal, a line of escape from subjectivity. Breaking free of the binary logic of affirmation-negation, these essays contend that a third possibility exists in the realm of human action: disavowal. Disavowal is a sly sidestepping of boolean responses, an absolute negation that nevertheless posits an alternative course of action. Positing that a refusal to participate in the current global capitalist order need not be a refusal of the world as such this collection engages in topics from Cartesian subjectivity to Sia's live performance of "Chandelier," these essays provide a timely meditation on an urgent question and illuminate a path forward.

A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program. Visit www.luminosoa.org to learn more. The colonial experience of the early twentieth century shaped Korea’s culture and identity, leaving a troubling past that was subtly reconstructed in South Korean postcolonial cinema. Relating postcolonial discourses to a reading of Manchurian action films, kisaeng and gangster films, and revenge horror films, Parameters of Disavowal shows how filmmakers reworked, recontextualized, and erased ideas and symbols of colonial power. In particular, Jinsoo An examines how South Korean films privileged certain sites, such as the kisaeng house and the Manchurian frontier, generating unique meanings that challenged the domination of the colonial power, and how horror films indirectly explored both the continuing trauma of colonial violence and lingering emotional ties to the colonial order. Espousing the ideology of nationalism while responding to a new Cold War order that positioned Japan and South Korea as political and economic allies, postcolonial cinema formulated distinctive ways of seeing and imagining the colonial past.

Faint traces of Indigenous people and their histories abound in American media, memory, and myths. Indigeneity often remains absent or invisible, however, especially in contemporary political and intellectual discourse about white supremacy, anti-Blackness, and racism in general. In this ambitious new book, Kevin Bruyneel confronts the chronic displacement of Indigeneity in the politics and discourse around race in American political theory and culture, arguing that the ongoing influence of settler-colonialism has undermined efforts to understand Indigenous politics while also hindering conversation around race itself. By reexamining major episodes, texts, writers, and memories of the political past from the seventeenth century to the present, Bruyneel reveals the power of settler memory at work in the persistent disavowal of Indigeneity. He also shows how Indigenous and Black intellectuals have understood ties between racism and white settler memory, even as the settler dimensions of whiteness are frequently erased in our discourse about race, whether in conflicts over Indian mascotry or the white nationalist underpinnings of Trumpism. Envisioning a new political future, Bruyneel challenges readers to refuse settler memory and consider a third reconstruction that can meaningfully link antiracism and anticolonialism.

This is the first and only book to detail the history of the century-long relationship between education and psychoanalysis. Relying on primary and secondary sources, it provides not only a historical context but also a psychoanalytically informed analysis. In considering what it means to think about teaching from a psychoanalytic perspective and in reviewing the various approaches to and theories about teaching and curriculum that have been informed by psychoanalysis in the twentieth century, Taubman uses the concept of disavowal and focuses on the effects of disavowed knowledge within both psychoanalysis and education and on the relationship between them. Tracing three historical periods of the waxing and waning of the medical/therapeutic and emancipatory projects of psychoanalysis and education, the thrust of the book is for psychoanalysis and education to come together as an emancipatory project. Supplementing the recent work of educational scholars using psychoanalytic concepts to understand teaching, education, and schooling, it works to articulate the stranded histories ─ the history of what could have been and might still be in the relationship between psychoanalysis and education.