Jacques Lacan was fascinated with forms of the "religious" throughout his life, from monotheism, which shaped his account of the signifier, to modern occultism, as he was well acquainted with the writings of figures such as Oskar Goldberg and René Guénon. Lacan also repeatedly turned to non-European religiosities to test the limits of psychoanalytic theory. In his yearly seminars he engaged with traditions such as Kabbalah and Taoism, going beyond the Western Christian, capitalist and postcolonial setting of the French university to search for a possible outside to psychoanalysis. But such a quest ultimately recapitulates Lacan's constant awareness of the desire for a new master, and the still open question regarding the names and meanings that this desire may yield. This anthology of eleven essays, which travel from gnosticism to sufism, from afro-pessimism to post-68 ex-Maoist apocalypticism, investigates these unresolved threads that Lacan left behind. Beneath the exoteric psychoanalytic apparatus of Lacan's thought, there is an esoteric Lacan who remains unexplored.

Educated by the Marist Brothers, Jacques Lacan was a pious child and acquired considerable, personal knowledge of the torments and cunning of Christian spirituality. He was wonderfully able to speak to Catholics and to bring them around to psychoanalysis.

This book is the definitive statement on how Lacan viewed the relationship between psychoanalysis and science.

It is often said that Lacan is the most radical representative of structuralism, a thinker of negativity and alienation, whereas Deleuze is pictured as a great opponent of the structuralist project, a vitalist and a thinker of creative potentialities of desire. It seems the two cannot be further apart. This volume of 12 new essays breaks the myth of their foreignness (if not hostility) and places the two in a productive conversation. By taking on topics such as baroque, perversion, death drive, ontology/topology, face, linguistics and formalism the essays highlight key entry points for a discussion between Lacan's and Deleuze's respective thoughts. The proposed lines of investigation do not argue for a simple equation of their thoughts, but for a 'disjunctive synthesis', which acknowledges their differences, while insisting on their positive and mutually informed reading.

During the third year of his famous seminar, Jacques Lacan gives a concise definition of psychoanalysis: 'Psychoanalysis should be the science of language inhabited by the subject. From the Freudian point of view man is the subject captured and tortured by language.' Since psychosis is a special but emblematic case of language entrapment, Lacan devotes much of this year to grappling with distinctions between the neuroses and the psychoses. As he compared the two, relationships, symmetries, and contrasts emerge that enable him to erect a structure for psychosis. Freud's famous case of Daniel Paul Schreber is central to Lacan's analysis. In demonstrating the many ways that the psychotic is `inhabited, possessed by language', Lacan draws upon Schreber's own account of his psychosis and upon Freud's notes on this 'case of paranoia'. The analysis of language is both fascinating and enlightening.

A broadly interdisciplinary study of the pervasive secrecy in America cultural, political, and religious discourse. The occult has traditionally been understood as the study of secrets of the practice of mysticism or magic. This book broadens our understanding of the occult by treating it as a rhetorical phenomenon tied to language and symbols and more central to American culture than is commonly assumed. Joshua Gunn approaches the occult as an idiom, examining the ways in which acts of textual criticism and interpretation are occultic in nature, as evident in practices as diverse as academic scholarship, Freemasonry, and television production. Gunn probes, for instance, the ways in which jargon employed by various social and professional groups creates barriers and fosters secrecy. From the theory wars of cultural studies to the Satanic Panic that swept the national mass media in the late 1980s and early 1990s, Gunn shows how the paradox of a hidden, buried, or secret meaning that cannot be expressed in language appears time and time again in Western culture. These recurrent patterns, Gunn argues, arise from a generalized, popular anxiety about language and its limitations. Ultimately, Modern Occult Rhetoric demonstrates the indissoluble relationship between language, secrecy, and publicity, and the centrality of suspicion in our daily lives.

The influence of the French psychoanalyst Jacques Lacan has extended into nearly every field of the humanities and social sciences--from literature and film studies to anthropology and social work. yet Lacan's major text, Ecrits, continues to perplex and even baffle its readers. In Reading Lacan, Jane Gallop offers a novel approach to Lacan's work based on his own theories of language. Lacan locates truth in the letter rather than in the spirit-in the ways statements are expressed rather than in their intended meaning. Gallop here grapples with six of Lacan's essays from Ecrits: "The Seminar on 'The Purloined Letter, ' " "The Mirror Stage," "The Freudian Thing, '' "The Agency of the Letter in the Unconscious, '' "The Signification of the Phallus," and "The Subversion of the Subject." While other commentators have chosen not to confront Lacan's notoriously problematic style in their discussions of his ideas, Gallop addresses herself directly to the problem and the practice of reading Lacan. She takes her direction from Lacan's view of subjectivity and offers a deeply personal, feminist reading of Ecrits. Concentrating on the relation of desire and interpretation, she opens up the rich implications of Lacan's thought, for psychoanalytic theory, for the act of reading, and for knowledge itself. Forceful and revealing, yet utterly candid about its own areas of uncertainty, Gallop's book will be indispensable to readers of Lacan and to scholars and students who have felt his impact.

"The goal of my teaching has always been, and remains, to train analysts." --Jacques Lacan, Seminar XI, 209 Arguably the most profound psychoanalytic thinker since Freud, and deeply influential in many fields, Jacques Lacan often seems opaque to those he most wanted to reach. These are the readers Bruce Fink addresses in this clear and practical account of Lacan's highly original approach to therapy. Written by a clinician for clinicians, Fink's Introduction is an invaluable guide to Lacanian psychoanalysis, how it's done, and how it differs from other forms of therapy. While elucidating many of Lacan's theoretical notions, the book does so from the perspective of the practitioner faced with the pressing questions of diagnosis, what therapeutic stance to adopt, how to involve the patient, and how to bring about change. Fink provides a comprehensive overview of Lacanian analysis, explaining the analyst's aims and interventions at each point in the treatment. He uses four case studies to elucidate Lacan's unique structural approach to diagnosis. These cases, taking up both theoretical and clinical issues in Lacan's views of psychosis, perversion, and neurosis, highlight the very different approaches to treatment that different situations demand.

This bibliography in two volumes, originally published in 1988, lists and describes works by and about Jacques Lacan published in French, English, and seven other languages including Japanese and Russian. It incorporates and corrects where necessary all information from earlier published bibliographies of Lacan’s work. Also included as background works are books and essays that discuss Lacan in the course of a more general study, as well as all relevant items in various bibliographic sources from many fields.

The Practice of Lacanian Psychoanalysis lays out an Aristotelian framework to account for the different types of knowing and not-knowing operative in the theory and practice of psychoanalysis. The book proposes a new model for diagnosis, giving preference to fewer over more diagnoses, and seeks to better organize them by distinguishing between structure and surface symptoms. It examines many principles of Lacanian clinical practice, including different types of frames and evidence, the practice of citation and listening, the resistance and desire of the analyst, transference love as a metaphor, the role of negative transference at the end of analysis, and the identification with the sinthome as Lacan's last formulation regarding the end of analysis. The text also suggests that there are three forms of love and hate based on the works of Lacan and Winnicott. Underpinned by extensive practical knowledge of the clinic and case examples for clinicians, analysts, and practicing Lacanian analysts, this book should be of interest to academics, scholars, and clinicians alike.