{"id":11825,"date":"2013-08-29T16:08:43","date_gmt":"2013-08-29T21:08:43","guid":{"rendered":"https:\/\/www.terada.ca\/discourse\/?p=11825"},"modified":"2013-08-30T11:22:59","modified_gmt":"2013-08-30T16:22:59","slug":"mcgowan-fortda","status":"publish","type":"post","link":"https:\/\/www.terada.ca\/discourse\/2013\/08\/29\/mcgowan-fortda\/","title":{"rendered":"mcgowan fort\/da enjoyment and loss"},"content":{"rendered":"

McGowan, Todd. Enjoying What We Don\u2019t Have: The Political Project of Psychoanalysis.<\/em> 2013.<\/p>\n

The experience of traumatic loss has such a hold on the subject \u2013 the subject continually returns to it, re-creates it \u2013 because this experience itself engenders desiring and the object of desiring.<\/p>\n

This foundational experience provides insight into the otherwise inexplicable structure of the celebrated fort\/da game that Freud discusses in Beyond the Pleasure Principle<\/em>. \u2026 the key philosophical moment in all of Freud\u2019s work. Through the observation of the fort\/da game, Freud recognizes the priority of loss in human activity<\/strong>. 37<\/p>\n

\u2026 Freud eventually posits a drive beyond the pleasure principle. The negative therapeutic reaction, the resistance to the psychoanalytic cure, convinces Freud that repetition has a much stronger hold on subjects than the quest for pleasure.<\/span> It is in this light that one must return to the fort\/da game and reinterpret it (even though Freud himself does not).<\/p>\n

Pleasure is not the final word on this game; there is something more \u2013 the pull of enjoyment, or what Freud calls the death drive<\/strong>.<\/p>\n

Though it seems completely counterintuitive, the subject enjoys the disappearance of its privileged object<\/span><\/strong>; it enjoys not having it rather than having it because this experience returns the subject to the initial moment of loss where the subject comes closer to the privileged object than at any other time.<\/strong><\/p>\n

Since the object does not exist, one cannot recover it; one can only repeat the process through which it is lost.<\/span> This fundamental link between enjoyment and loss renders enjoyment difficult to endure. The subject inevitably suffers its enjoyment.<\/span><\/strong> 38<\/p>\n

Precisely because enjoyment traumatizes us with a return to a foundational experience of loss<\/strong>, we seek the pleasure that accompanies the presence of the object as a way of hiding this trauma from ourselves<\/span>. But this pleasure is also fundamentally deceptive; it has a wholly imaginary status. That is to say, the pleasure accompanying the recovery of the lost object appears as the ultimate pleasure when we anticipate it but diminishes exponentially when we realize it. 38<\/p>\n

Tragedy’s focus on the self-inflicted loss returns us as spectators to our own initial loss of the privileged object \u2014 the primordial self-inflicted wound. the enjoyment that tragedy produces in the spectator occurs through the repetition of sacrifice. 39<\/p>\n

Even if tragedy as an art form doesn’t offer us much in the way of pleasure, it does provide an opportunity for us to enjoy. While watching a tragedy, we enjoy the repetition of the experience of loss. … The loss it highlights is always in some sense self-inflicted …<\/p>\n

Tragedy’s focus on self-inflicted loss returns us as spectators to our own initial loss of the privileged object<\/strong> \u2014 the primordial self-inflicted wound. The enjoyment that tragedy produces in the spectator occurs through the repetition of sacrifice.<\/p>\n","protected":false},"excerpt":{"rendered":"

McGowan, Todd. Enjoying What We Don\u2019t Have: The Political Project of Psychoanalysis. 2013. The experience of traumatic loss has such a hold on the subject \u2013 the subject continually returns to it, re-creates it \u2013 because this experience itself engenders desiring and the object of desiring. This foundational experience provides insight into the otherwise inexplicable … Continue reading “mcgowan fort\/da enjoyment and loss”<\/span><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[125,21,40,15],"tags":[],"class_list":["post-11825","post","type-post","status-publish","format-standard","hentry","category-drive","category-jouissance","category-lack","category-subjectivity"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/11825","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/comments?post=11825"}],"version-history":[{"count":11,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/11825\/revisions"}],"predecessor-version":[{"id":11830,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/11825\/revisions\/11830"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=11825"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=11825"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=11825"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}