{"id":6369,"date":"2010-02-08T17:29:44","date_gmt":"2010-02-08T22:29:44","guid":{"rendered":"https:\/\/www.terada.ca\/discourse\/?p=6369"},"modified":"2011-02-08T17:30:33","modified_gmt":"2011-02-08T22:30:33","slug":"thesis","status":"publish","type":"post","link":"https:\/\/www.terada.ca\/discourse\/2010\/02\/08\/thesis\/","title":{"rendered":"Thesis"},"content":{"rendered":"

\u00ad\u00adAntigone and the Real: Judith Butler\u2019s<\/strong><\/p>\n

Postoedipal Subject and the Left Lacanian Critique<\/strong><\/p>\n

Judith Butler\u2019s theory of subjectivity remains highly suggestive for radical politics in a number of ways. Her politics is based not on a conception of a volitional subject located within an ontology of \u2018natural sex\u2019 since sex for Butler is shot through with culturally prescribed norms. In fact sex is revealed to be gender all along. To be a gendered subject is to reiterate a set of norms and thus the possibility for a failure or short circuit in the reiteration of the norm is, for Butler, the moment of politics. Yet if Butler\u2019s politics is to overcome the solely individualistic and voluntaristic nature of this reiterative transgression, what does it then need to become?<\/p>\n

In Antigone\u2019s Claim<\/em> Butler reads the Sophoclean tragedy as a postoedipal claim upon the future and asks the question first posed by George Steiner, \u201cWhat would happen if psychoanalysis were to have taken Antigone rather than Oedipus as its point of departure?\u201d Taking one\u2019s cue from Steiner\u2019s provocative question, and transposing Antigone in the place of the Oedipal law, the primary aim of this dissertation will be to articulate the postoedipal subject and politics that emerge in the work of Judith Butler. It will explore how Butler views both resistance and agency and locate in her thought a willingness to get beyond the postmodern view that theorizes subjectivity and agency in terms of multiple contradictory subject positions. In her own theory of postoedipal agency Butler spells out a \u2018corporeal vulnerability\u2019 alongside her theory of performativity, reflecting her growing interest in the ethical theory of Levinas. Additionally, Butler tackles the thorny issue of the subject\u2019s investment in its own subjection which can be read in parallel with the Lacanian understanding of how the subject not only \u2018participates\u2019 in, but also \u2018enjoys\u2019 or get its \u2018kicks\u2019 in its own subjection, thus placing the subject beyond the immediate redemptive reach of any well meaning radical pedagogy etc., and highlighting the fact that subjective change does not \u2018gain traction\u2019 first and foremost on a conscious level. How subjects in fact move from one position to another: from sexist to feminist, from racist indifference to supporter of a socialist cause, is by no means straightforward. A central issue in the debate between Butler and the left Lacanians is the extent to which Butler\u2019s theory of agency fails to acknowledge the extent to which a fundamental change in the symbolic universe requires a mutation in subjectivity at the level of the Real, that is, a change in the way in which the subject \u2018enjoys\u2019 in relation to their fundamental fantasy. But it must also be pointed out as well that Butler\u2019s rewriting of social ontology towards one of vulnerability, precarity, otherness and abjection underscores a similar radical mutation in the very coordinates of subjectivity. In fact the sine qua non<\/em> of Butler\u2019s politics is the \u2018traversing\u2019 of the ideological hegemony of the hetero-symbolic under which we currently live. How this traversing is unfurled in Butler in light of her critical rejection of Lacan will be another point of investigation of this dissertation.<\/p>\n

The very contours of Butler\u2019s postoedipal politics are premised on a going \u2018beyond\u2019 of the standard Oedipal narrative and its attendant discursive regime that, Butler contends, remains caught within a heteronormative hegemonic frame. To emerge on a postoedipal discursive terrain requires tracing a particular trajectory in her thought which this dissertation seeks to achieve. But this will not be an idle exercise in speculation because Butler\u2019s theory of subjectivity is critically relevant on a number of political fronts. Her political attachment to progressive causes is well known and these attachments are also underscored by a deep commitment to theoretical analyses. Her incisive criticism of United States foreign policy on Iraq and Afghanistan, the prisoners held in Guantanamo Bay, the Palestinian question, her unrelenting critique of Zionism, and most recently, her misgivings about the California proposition on same sex marriage, are all underpinned by her theoretical labours.<\/p>\n

Yet the left Lacanians have suggested that Butler\u2019s theory is overly voluntaristic and mere \u2018political correctness\u2019 masquerading as critical theory. Butler is certainly no stranger to this criticism of her work, and in this dissertation the confrontation with a Lacanian critique will be (re)staged, encompassing not only Slavoj \u017di\u017eek but a number of other prominent left Lacanian theorists. Will taking up the theoretical charges of her Lacanian critics ultimately benefit her postoedipal politico-ethico theory? A close textual exegesis of the left Lacanian critique of Judith Butler will prove valuable as it touches on a question that serves as the articulating spirit of this dissertation and which could be stated as follows: is Slavoj \u017di\u017eek\u2019s self-defined, self-proclaimed distinction \u2014 pitting himself as the old school \u2018Lacanian-Hegelian-Marxist crusader\u2019 opposed to Butler\u2019s \u2018postmodern political correctness\u2019 \u2014 a politically productive distinction? It seems as if there has been a line drawn in the sand. On one side are the Lacanians holding dear to a theory of sexuation and a radical fissure of the Real, and sceptical of Butler\u2019s \u2018resignificatory\u2019 politics. For these left Lacanians (\u017di\u017eek, Copjec, Pluth, Restuccia) Butler\u2019s critical theory plays on the field of the symbolic without touching the Real and without effecting lasting political change. They further argue that Butler\u2019s postoedipal politics of radical gender\/sexual resignification has, like all counter-cultural political currents, been shown to function quite smoothly within the grid of global capitalism. Such an accusation need not be seen as downplaying the ground-breaking theoretical significance of Butler\u2019s work for political theory. The current incorporation of sexual identities into a logic of capitalism i.e., alternative sexualities as a new market niche etc., does not spell the death of, but, perhaps requires the further radicalization<\/em> of Butler\u2019s initial constitution of the postoedipal subject. It isn\u2019t a question of turning Butler into a Lacanian but, rather, could it be that by incorporating into her postoedipal theory an understanding of a concept of, for example, the Real<\/em>, one may be able to accomplish a \u2018going beyond\u2019 the politics of symbolic re-signification?<\/p>\n

Simply put, on one side of the left theory divide is Slavoj \u017di\u017eek and the left Lacanians who insist on the theoretical importance of a radical politics of jouissance and the Real<\/em> that breaks through endless resignifications and, they go on to argue, can restructure the very symbolic coordinates of global capitalism. Yet at the same time they seem unwilling to grant Butler\u2019s postoedipal re-orientation of human being based on precarity and corporeal vulnerability. Perhaps it is in this context that Butler\u2019s accusations of a Lacanian \u2018family value\u2019 social conservatism applies. These tensions between Butler and \u017di\u017eek (and the left Lacanians) will be engaged and explored in order to allow Butler\u2019s postoedipal politics to emerge on a theoretical terrain shorn of any residual inclinations that would compromise its radical spirit.<\/p>\n

<\/strong><\/p>\n

Chapter 1. <\/strong>Butler and Hegel\u2019s Phenomenology of Spirit<\/em><\/p>\n

The genesis of Butler\u2019s theory of the subject begins with Hegel. This chapter will trace the evolution of her thought on Hegel, starting with her early work Subjects of Desire<\/em> through to her latest Frames of War<\/em>, particularly with regards to her changing conceptions of the Lord and Bondsman dialectic. Beginning with Hegel\u2019s treatment of this encounter in his Phenomenology of Spirit<\/em>, it will subsequently concentrate on Butler\u2019s critical appraisal of Hegel in her early and later works. Does Hegel now remain merely a negative point of departure for Butler, or is her entire oeuvre still, to a certain extent, caught within a particular Hegelian frame?<\/p>\n

<\/strong><\/p>\n

<\/strong><\/p>\n

<\/strong><\/p>\n

Chapter 2.<\/strong> Butler and psychoanalysis<\/em><\/p>\n

Butler\u2019s critical yet productive relationship to psychoanalysis is reflected in her concepts of heterosexual melancholy, the lesbian phallus and her critique of Jacques Lacan. Her critical relation to Freud and Lacan will be explored with special focus on her contributions in the debate with Laclau and \u017di\u017eek, and in her 1997 work, Psychic Life of Power<\/em> where she attempts to bridge a gap between Foucault and Freud. Locating a breach between the psychoanalytic and Foucaultian treatments of the subject, Butler then embarks on a complex re-configuring of her theory of subjectivity. Next, in Giving Account of Oneself<\/em> Butler highlights the work of Jean Laplanche which traces an alternative narrative to the Oedipal complex. This avenue of investigation will also be explored in this chapter with the purpose of bringing into sharper theoretical focus Butler`s postoedipal endeavour.<\/p>\n

<\/strong><\/p>\n

Chapter 3. <\/strong>Reading Antigone: Butler\u2019s postoedipal politics<\/em><\/p>\n

What sets Butler\u2019s reading of Antigone<\/em> apart from all other commentators is her positioning of Antigone as representative of a ‘new field of the human<\/em>\u2019. In this sense Butler’s reading of Antigone points towards a more fundamental rethinking of the formation of the radical subject.<\/p>\n

Taking into account that, for Butler, Antigone signifies a break with the law of the Father and, simultaneously, the heralding of a distinct postoedipal politics, her reading of Antigone<\/em> will be placed in the context of the wider feminist debate on Antigone<\/em> with specific focus on two other contemporary thinkers of significance: Jean Bethke Elshtain and Luce Irigaray. Elshtain\u2019s work will be used as a theoretical foil in order to further underscore the nature of Butler\u2019s postoedipal politics. Irigaray\u2019s reading of Antigone<\/em> will provoke a move into a more extended explication of of sexual difference<\/em>. Although Irigaray and Butler theoretically differ in a number of areas, their respective treatment of sexual difference is important to explore before staging the encounter with the left Lacanians over this divisive though important topic.<\/p>\n

Chapter 4. <\/strong>The left Lacanian Critique of Judith Butler<\/em><\/p>\n

Concerned by Butler\u2019s accusation that many Lacanian concepts lack historical specificity, \u017di\u017eek and Copjec make the counter claim that Butler\u2019s historicism itself is in need of an historical analysis. Having looked at Butler\u2019s critique of Lacan in an earlier chapter, this chapter will explore the left Lacanian critique of Butler. It will outline the general contours of their differences, and then proceed to a close reading of a number of left Lacanian thinkers critical of, though at the same time, politically sympathetic to her goals. In \u017di\u017eek\u2019s version of the postoedipal condition, he asserts his notion of the \u2018neighbour\u2019 in strict opposition to Butler\u2019s more ethically laden subject and in Signifiers and Acts,<\/em> Ed Pluth provides a theoretically provocative and prolonged discussion of the Lacanian act<\/em>, arguing that Butler remains caught within symbolic resignifications due precisely to the absence of any notion of a subjective act<\/em> in her theory. Along these lines, Frances Restuccia uses Butler as a jumping off point to argue for a theory of radical subject formation that traverses what she calls the \u2018hetero-symbolic\u2019 and in opposition to Butler, Kirsten Campbell\u2019s works theorizes, on Lacanian epistemological grounds, a subject of feminist theory. Finally, Joan Copjec asserts the Lacanian model of sexuation over and against Butler\u2019s insistence on the resignification of sexual\/gender difference. To date there has been no analysis of the core theoretical differences between Butler\u2019s Foucaultian inspired genealogy and Copjec\u2019s Lacanian structuralism. This chapter will explore in what theoretically interesting and productive ways these Lacanian investigations intersect with Butler\u2019s work and critically assess the political consequences of their differences for a radical left politics.<\/p>\n

Chapter 5. <\/strong>Butler\u2019s postoedipal politics<\/em><\/p>\n

Taking one\u2019s cue from Antigone\u2019s Claim<\/em>, this concluding chapter will extend many of Butler\u2019s suggestive comments in this work but now, in light of the working through of the Lacanian moments of this dissertation, the Butlerian articulation of the politics of the postoedipal will emerge as an ethico-politico theory that incorporates not only her later turn towards a social ontology of the abjected other, but also address a political orientation that was missing in her work which was why it was criticized in the first place for being voluntarist, subjectivist and, above all, liberal. In this final chapter Butler\u2019s postoedipal theory will emerge on a stronger footing with regards to her theory of subject formation, agency and political change due to the outcome of a creative and constructive exchange with the left Lacanians.<\/p>\n

<\/span><\/p>\n

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\u00ad\u00adAntigone and the Real: Judith Butler\u2019s Postoedipal Subject and the Left Lacanian Critique Judith Butler\u2019s theory of subjectivity remains highly suggestive for radical politics in a number of ways. Her politics is based not on a conception of a volitional subject located within an ontology of \u2018natural sex\u2019 since sex for Butler is shot through … Continue reading “Thesis”<\/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":[75],"tags":[],"class_list":["post-6369","post","type-post","status-publish","format-standard","hentry","category-dissertation"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/6369","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=6369"}],"version-history":[{"count":1,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/6369\/revisions"}],"predecessor-version":[{"id":6370,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/6369\/revisions\/6370"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=6369"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=6369"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=6369"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}