{"id":9961,"date":"2012-11-23T03:31:02","date_gmt":"2012-11-23T08:31:02","guid":{"rendered":"https:\/\/www.terada.ca\/discourse\/?p=9961"},"modified":"2012-11-24T02:09:09","modified_gmt":"2012-11-24T07:09:09","slug":"9961","status":"publish","type":"post","link":"https:\/\/www.terada.ca\/discourse\/2012\/11\/23\/9961\/","title":{"rendered":"comparison of freudian hegelian notions of negativity"},"content":{"rendered":"

What Freud aimed at with his notion<\/strong> of death-drive<\/span> \u2014 more precisely, the key dimension of this notion for which Freud himself was blind, unaware of what he discovered, is the “non-dialectical” core of the Hegelian negativity, the pure drive to repeat without any movement of sublation\/idealization<\/span>.<\/p>\n

The paradox here is that pure repetition<\/strong> (in contrast to repetition as idealizing sublation<\/strong>) is sustained precisely by its impurity, by the persistence of a contingent “pathological” element to which the movement of repetition remains stuck<\/span>.<\/p>\n

In the Kierkegard-Freudian pure repetition, the dialectical movement of sublimation thus encounters itself, its own core, outside itself, in the guise of a “blind” compulsion-to-repeat.<\/p>\n

And it is here that one should apply the great Hegelian motto about the internalizing of the external obstacle: in fighting its external opposite, the blind nonsublatable repetition<\/strong>, the dialectical movement is fighting its own abyssal ground, its own core;<\/p>\n

in other words, the ultimate gesture of reconciliation<\/strong> is to recognize in this threatening excess of negativity the core of the subject itself<\/span>. This excess has different names in Hegel: the “night of the world,”<\/span> the necessity of war, of madness<\/span>, etc.<\/p>\n

And perhaps, the same holds for the basic opposition between the Hegelian and the Freudian negativity<\/span>: precisely insofar as there is a unbridgeable gap between them<\/strong> (the Hegelian negativity is idealizing, mediatizing\/”sublating” all particular content in the abyss of its universality<\/span>, while the negativity of the Freudian drive is expressed as being-stuck onto a contingent particular content)<\/span>,<\/p>\n

the Freudian negativity provides (quite literally) the “material base” for the idealizing negativity<\/strong> \u2014 to put it in somewhat simplified terms, every idealizing\/universalizing negativity has to be attached to a singular contingent “pathological” content which serves as its<\/span> “sinthom”<\/span> in the Lacanian sense (if this sinthom<\/span> is unravelled\/disintegrated, universality disappears)<\/strong>.<\/p>\n

The exemplary model of this link is, of course, Hegel’s deduction of the necessity of hereditary monarchy<\/strong>: the rational state as universal totality mediatizing all particular content has to be embodied in the contingent “irrational”figure of the monarch.<\/p>\n","protected":false},"excerpt":{"rendered":"

What Freud aimed at with his notion of death-drive \u2014 more precisely, the key dimension of this notion for which Freud himself was blind, unaware of what he discovered, is the “non-dialectical” core of the Hegelian negativity, the pure drive to repeat without any movement of sublation\/idealization. The paradox here is that pure repetition (in … Continue reading “comparison of freudian hegelian notions of negativity”<\/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":[35,75,125,100,142,103,20],"tags":[],"class_list":["post-9961","post","type-post","status-publish","format-standard","hentry","category-concrete_universal","category-dissertation","category-drive","category-hegel","category-nightworld","category-universal","category-zizek"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/9961","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=9961"}],"version-history":[{"count":4,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/9961\/revisions"}],"predecessor-version":[{"id":9972,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/9961\/revisions\/9972"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=9961"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=9961"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=9961"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}