Stuttering In-Between Deleuze and Lacan—Acts of Transposition
In Youth Fantasies, an attempt was made to steer a course that incorporated Deleuze and Guattari where it was felt that a certain transposition between their conceptual systems was possible; namely the concept of nomadology could be transposed as the discourse of the analyst as no-madic research. The no-madic researcher occupies the impossible position of Lacan’s objet a to theorize the drive/desire dialectic, both individually and socially, always in a state of “becoming” to act in the capacity of a “vanishing mediator” so that a fantasy might be traversed. His or her position becomes useless or redundant after such an occurrence. Post-Oedipalization was the term used to transpose their anti-Oedipal stance. But, just how “anti-Oedipal” were Deleuze and Guattari anyway? Guattari, a gay Left activist trained by Lacan, was still a practicing analyst and member of Lacan’s École Freudienne de Paris when Anti-Oedipus was written. If one reads Flieger’s (1999, 2000, 2005) many attempts to sort through their critique of Freud and Lacan, Deleuze and Guattari often begin to sound more Freudian than they would ever admit; their “lines of flight” being less successful than the written bravado of their neologisms would at first suggest. Their critique certainly applies, but only if Freud and Lacan are read as caricatures in the most orthodox way possible. Flieger forcefully shows that Anti-Oedipus brings out the most radical elements in both Freud and Lacan at a historical moment in the late 1960s and early 1970s when Freud’s ideas had become psychologized by neo-Freudians, while Lacan’s concepts had been cast into a structuralist straightjacket.
KeywordsChaos Theory Popular Music Symbolic Order Pleasure Principle Death Drive
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