جستجوی مقالات مرتبط با کلیدواژه « لاکان » در نشریات گروه « علوم اجتماعی »

Modernism is a type of social life and institution whose primary paradigm is a self-reflective, self-critical wisdom that perpetually evaluates human traditions. This phenomenon originated in the West and spread progressively to other regions. The emergence of this way of thinking in Iran elicited various responses. Some of the intelligentsia attempted to establish a secular and modern order by rejecting traditional and religious values and imitating non-western styles. In contrast, a number of religious intellectuals who flourished primarily in the forties and fifties of the Shamsi calendar opposed this idea and attempted to rely on religious values, correct it with modern ideas compatible with Islam, and prevent the penetration of Western ideas into their culture and civilization. Imam Khomeini, one of the intellectuals of the forties and fifties according to the Shamsi calendar, studied and criticized western humanistic and colonial aspects, while accepting some of its civilizational principles according to Islamic interpretation. Analytical-descriptive methodology is used in this study to examine the effect of Modernism Mindset on Imam Khomeini’s thought, based on three principles of Lacan as a religious intellectual and his desired social-political order. Imam Khomeini's reputation as one of the most influential religious thinkers of the 1940s and 1950s is founded on a critique of the west’s colonial and humanistic aspects. Although he adopts certain intellectual principles of Western civilization in accordance with his religious interpretation, he employs them to create his transcendent sociopolitical order. However, research indicates that Imam Khomeini opposed Shah’s iconoclastic and anti-modern actions, preached the truth, and attempted to reconstruct a political system based on sublime religious values through symbolic action.

Abstract
The present study aims to identify and highlight the points of commonality between Jacques Lacan’s and Søren Kierkegaard’s views on the deconstruction of the social issue. To this end, Kierkegaard’s three spheres of existence, especially the religious sphere, are analyzed and studied via a descriptive-analytical research method. Then, Lacan’s three orders are analyzed by focusing on the real order. Then, using a comparative study and examining the opinions of these two thinkers, the research fundamental finding emphasizes that although Lacan and Kierkegaard belong to two different schools of thought, Lacan’s real order, implying opposition to social norms and symbolic order, is very similar to Kierkegaard’s religious sphere, also denoting opposition to social and ethical norms. The study demonstrated that the dialectic of the real order and the symbolic order (society) in Lacanian thought is a psychoanalytical interpretation of Kierkegaard’s paradoxical faith, involving synthesis and reconciliation between the infinite and the finite.
Keywords: religious stage, Kierkegaard, Lacan, real order
 
 
 

Kierkegaard’s three spheres of existence

The experience of demonic boredom; characteristics of the aesthetic sphere



 
An aesthete never refers to his behavior and does not have any review of his actions, and is only in pursuit of unlimited and insatiable pleasure. The aesthete’s life is the life of a person seeking to free himself from the shackles of limitations. Such a person suffers from despair due to not reaching the unlimited. Of course, this unlimitedness has no roots in reality; like Sisyphus, he tries to become unlimited, and this is an unsuccessful attempt because it is impossible for a human being to become unlimited, a kind of desire to be magical and become a god that ends in despair. If life in the ideal stage is the most pointless futility, the despair resulting from it is the best refuge; this despair can create a brilliant moment, the moment when a person turns from an ethical and passing time to the state of eternal time. This moment is the absolute limit of the ideal stage, leading to the ascension to a higher stage, i.e., an ethical stage.
 

loss of self-discipline; the distinctive feature of the ethical sphere

The purpose of the ethical sphere is to remove the human being from the state of isolation and isolation and turn his life to the other and the general rules of society, and the problem arises precisely in this sphere. An ethical person prefers the general rules of society, and a person who devotes himself to ethical life wastes his time and loses the opportunity to experience individuality, singularity, and self-discipline. A person in the moral sphere is often forced to adjust to a society that often does not agree with his taste.
 

Religious sphere; manifestation of paradoxical faith

According to Kierkegaard, having hope and gambling for faith is essential. Faith is not an organized and pre-determined program, and faith is somewhat like a romantic relationship between two people in which risk-taking is seen, and the person is uncertain. Diving involves danger when the space is dark and ambiguous, faith is also of the same kind, and it is at the same risk that a religious sphere occurs. The path of faith requires the deterrence of ethics and condemns the faithful to absolute silence and solitude. The awe and anxiety of the faithful knight also originate from here. Who can assure him that he did not make a mistake? Faith is not seeking wellness and is accompanied by inflammation.
 

A reflection on Lacan’s three orders

imaginary order



In the imaginary order, a baby has a broken and fragmented inference of its existence, and his body at this time is a shapeless mass without wholeness or unity. This multi-part and disjointed inference of the baby from its own body ends when it enters the mirror stage (six to eighteen months). In the mirror stage, the child faces his image in the mirror, and the image of the disjointness of the body parts and the surrounding world disappears for him, and he sees his body independently of the surrounding world; he realizes that his existence is independent of his mother’s existence, contrary to his imaginary world, and he realizes that the mother is different. The child is fascinated by the monolithic figure in the mirror, identifies with it, and moves toward what Lacan calls the “ideal ego,” which is apparently stable, complete, and unified.
 

Symbolic order

The symbolic order is when a person enters by accepting the father’s name and the law forbidding adultery. Unlike the imaginary field, which has a pre-linguistic nature and comes from individual images, and the mother plays an important role, the symbolic field has a linguistic nature; it follows the dominant social culture, and the “the name of the father” dominates it.
 

Real order

Experiencing reality requires removing the barrier called language and reflecting on existence without the mediation of discourse. The periods when a person realizes the loss of dominant social values or official belief systems due to depression, but cannot express his feelings about those values and systems, are rare moments when a person comes in contact with the real order. These moments and periods are terse and transitory, but they always create and cause anxiety in a person. In the real order, the fakeness of accepted meanings in society is revealed to the person who realizes that the truth is hidden behind the discourse.
 

Traces of Lacan’s real order in Kierkegaard’s religious stage

The return of Isaac from death to Abraham in this earthly world is a return from Lacan’s real order to the symbolic order. If we accept that Kierkegaard’s contradictory belief is a dialectic and exchange between the infinite and the finite, this dialectic and exchange between the symbolic order and the real order can also be observed in Lacan’s psychoanalysis. Abraham’s insane decision to accept the slaughter of Isaac by divine command is a clear example of stepping into the field of ethics and law and a kind of Lacanian symbolic veil tearing. But on the other hand, the return of Isaac to Abraham in this finite world and the earth is a kind of movement from the real order to the Lacanian symbolic order.
 


It can be mentioned that Abraham’s crazy and fearful decision and action to sacrifice Isaac is a kind of deconstruction of the symbolic order and throwing it into the unknown and indefinable under the concept of real order. However, Abraham believes in his heart that God will not take Isaac from him and will return Isaac to him in this limited and perishable world is a kind of return from real order to the symbolic order. Simply put, in Kierkegaard’s paradoxical faith, a dialectic and going back and forth between the infinite and the finite, or in Lacanian psychoanalysis, standing on the border between the real order and the symbolic (modern) order can be observed.

 The psychoanalysis of Jacques Lacan''s thought transcended the boundaries of his field, overshadowing the social, literary, and cinematic arenas. This process shows that psychoanalysis will no longer be reduced to an individual mentality and will continue to expand. Also, political science has come up with new theories that "the personal is political", and its concern is no longer just government, comparative politics, and the constitution. With the relationship between power and knowledge that came with Michel Foucault''s thoughts, we can no longer impose limits on politics. This article attempts to interconnect the gradual expansion of the two fields. This article tries to bridge the gradual expansion of the two disciplines and open a new horizon for political science. This horizon is associated with presenting a new narrative of society''s identity processes by investigating the acceptance or avoidance of other identities through the use of an Imaginary Order and Identification. Beliefs in the symbolic order will lead to the transition from formal political institutions to a system of signs to examine the subjugation of subjects and to explain identity conflicts. Contrary to structuralism, the use of real order, trauma, and fantasy lead to the acceptance that a revolution can be created. Finally, presenting a complex and delicate narrative of the issue of the subject-authority relationship while studying political phenomena can breathe new life into political theory and sociopolitical analysis.

Introduction and Problematic of the Research:A woman is basically responsible for the birth and growth of her children. The mother-child relationship shapes the manly or womanly, masculine or feminine, feelings of an infant. But the masculine self-centeredness of the boy occurs very early in infancy by rejecting his mother. This rejection is caused by a masculine sense of supremacy. A woman as a mother also gives birth to a daughter who has motherly potentialities. Similarly, the motherly feelings originate from the mother-daughter relationship. Nonetheless, the girl is able to give birth to sons who have fatherly potentialities. The femininity of a girl is shaped by her union with her mother; however, she grows into an independent person after they are separated. The boy's masculinity opposes this primordial form of unity, yet, the mother's psychological influence remains with the boy until his adulthood. A father's authority as someone who teaches and trains his son blocks the boy's way for independence. The mother nurtures the physical growth of the younger children and the father provides for the spiritual growth of the older ones. The father is the symbol of law and order. Although mothers usually spoil their younger children with too much care and attention, they lose their central role as soon as the infants grow and are exposed to the law and education of the father. Thus, the son learns that companionship with the father brings power and strength whereas that with the mother causes weakness. Eventually, masculine sense overtakes the feminine sensibility.
The mother-child relationship and the process through which the child gains identity have always attracted the researchers to investigate into its nature. With the advent of psychoanalytic theories and criticism and their utility in the study of character and personality, the study of the characters in fictional works has also become quite a vogue among scholars. Among these psychoanalytic theorists and critics, Sigmund Freud and his concept of Oedipus Complex and Jacques Lacan and his theory of "three orders" and their effective roles in shaping the unconscious mind along with his ideas about the Other and Othering must seriously be taken into consideration when analyzing the characters' unconscious actions and reactions.
Jacques Lacan has offered a pattern which is known as the three orders such as the "imaginary, " "symbolic, " and the "real". By analyzing these orders which according to Lacan shape the unconscious, one can study the characters' actions and reactions. He also believes that the formation of the unconscious mind is influenced by the role that the "Other" plays in the perfection of the "self".
The Empire of the Winds TV series portrays a character who experiences these three orders in a rather different way to shape and construct a region which is now called Korea. By concentrating on the main character of the series as a suitable model for the Lacanian orders, these three orders have been investigated for a better understanding of his personality. In addition, by analyzing the role that the Other plays in the formation of the three orders, the authors have tried to show how patriarchic atmosphere of the series has been undermined by the mother's wishes and dreams for her son.
Theoretical Framework:The article uses Jacques Lacan's psychoanalytic theory of the formation of the human psyche and the parent-child relationship. In Lacan's opinion, the human psyche is patterned according to three orders; these three orders are as follows: "imaginary order, " "symbolic order, " and the "real order". The "imaginary order" which is about the development of man's psyche occurs between the time of birth and the first six months of the age.   During this stage, man's psyche records the repressed images, dreams and desires and understands the surrounding world accordingly. The infant is one with the mother and cannot differentiate between his own imagination and the real world. That is why this phase is called imaginary order. In the next phase called "the symbolic order", the infant learns the language. He discovers everything through making differences. In this order, the father instead of the mother sits on the throne and rules. In this way, the patriarchal language is formed and the father is introduced as the guardian of laws and principles. Thus, the law of the father is interpreted as the transcendental signified (Evans, 1996, p. 84). The "real" order introduces realms and areas of life that man is unable to know and understand. In fact, the real order is the very universe prior to being fragmented by language, the scope that is outside the linguistic realm and does not yield to symbolization to be known easily. Hence, there is no access to it (Evans, 1996, 162). In Lacan's opinion, there is a central core in the real order that escapes symbolism and all the representations, images, and significations are attempts to fill in this gap. The real order is an order in which the nostalgia for a return to the mother is established. Therefore, it implies a permanent separation from the mother as well as being eternally conscious of this lack (see Farsheed, 2012, p. 141). In this research, we have deployed and utilized the psychoanalytic criticism of Jacques Lacan; that is to say, his theory of the three orders which acts as a means of identifying the process that involves character development. This theory has made it possible for the readers to understand better the actions and reactions of the characters, especially the protagonist of the series who has been compared to King Oedipus taking into consideration the theory of Oedipal Complex.   This study has to answer the following questions to accomplish its 1. How does each phase of the Lacanian three orders occur in the series?
2. How does the protagonist demonstrate the three orders, and in what way his character is influenced by them?
3. What is the term "Other" and how does it affect the character development of the protagonist?
4. How does the series demonstrate both the terms patriarchy and matriarchy?
5. How is the protagonist compared with Oedipus? Is he an Oedipal or anti-Oedipal character?
Findings and The study of The Empire of the Winds series from Lacanian psychoanalytic perspective shows that the series has a central personage who undergoes a different experience of the three orders. He becomes a different person compared to other similar characters such as Oedipus by overcoming his otherwise catastrophic fate. In this way, his maternal instead of paternal authority as well as the wish for his growth is realized.

Psychological and political theories are the mission of understanding individual and collective behaviors in the context of political life. Over the past two decades, the analysis of the psychoanalytic dimensions of politics with the focus of this discussion on how to talk about the relationship between politics and psychology has attracted many scholars. Meanwhile, Jacques Lacan is one of the most prominent psychoanalysts who tried to bridge psychological and philosophical issues, anthropology and linguistics, and some implications could be found for linking psychological aspects and politics to his intellectual system. The main question of the article is how can a political reading of Jacques Lacan's ideas be? What will be the analytical implications of the link between psychology and politics in Lacan's theory? The answer is that the Lacan political-psychological theory, through the discussion of the real and symbolic, knowledge and experience, the political and social, on the one hand, sets limits, and on the other hand, brings us innovative possibilities. These are areas of tension and facilities, limitations and aspirations. The main focus of this paper is to introduce and critique and evaluate Lacan and the political book.