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Introduction

In this essay I want to discuss suicide from within a Heideggerian perspective as a form of freedom. In doing so I will be making the distinction between suicide-as-event and suicidality-as-possibility. To deepen the discussion I will be drawing on Stoic accounts of possibility and fate, situating suicidality in terms of Baudrillardian seduction, theories of sublimation and briefly connecting the discussion to contemporary psychotherapeutic practice. I intend to open a discussion on the place of suicide and suicidality after the post-nihilist turn and to recognise in it not only the moment of despair but also a path toward the sense of liberation and opening of possibility that a catastrophia inflected post-nihilist praxis sees as the pre-requisite for living after nihilism.

Suicide

 ‘There is but one truly serious philosophical problem and that is suicide’ (Camus 2005, p.1): this is how Albert Camus  opens his book The myth of Sisyphus. It is a book that forms Camus’s elaboration of his ideas on the Absurd, ideas that have a more readily accessible form in his novels such as The outsider and The fall. At the outset of The myth of Sisyphus Camus is setting up the question of whether we should live or die as the paramount philosophical problem. In this way of thinking about suicide, it is presented to us as a question, a provocation and, at the same time, as an accusation. The question is: what is the status of suicide, and what is the status of life? Camus is quick to state that to treat this question as a purely social phenomenon in the manner that Durkheim did, and that Franco Berardi does today, is to evade the centrality of the question. It is to flee from the intimate proximity of the suicidal person to themselves and to the terrain of their life. As Camus puts it

 An act like this is prepared within the silence of the heart, as is a great work of art. (2005, p.3).

Within the silence of the heart the suicidal act is locked into Beckettian profounds of mind; the urge to kill one self lurks subterraneous and mute, being prepared but without communicating to the one who prepares it. This is a work, ‘like a great work of art’, that writhes beneath the everyday consciousness  in ferocious activity; working itself out, but unknown to the one who will put the gun to their head or tip the pills from their crumpling plastic cup. This is almost like the kind of process that Charles Bukowski somewhere speaks of in the ideal experience of writing poetry: you should not write unless the poem surges from your mind onto the paper, a torrent lashing from the fractured sky. And just like the great work of art there is a sense of culmination, of destiny fulfilled, of the work coming to fruition, as if all preceding acts were merely rough sketches, vague gestures, and preliminary experiments in style. Prepared in the silence of the heart, it is as if Camus thinks of suicide as a great love or a great sadness that can finally confess itself to a world that it spurns, as if suicide were its mode of intimacy with that world, like the cruelty of a rejected lover. As a great work of art suicide may be the smallest act in a vast and cold universe devoid of final salvations or consolation, but it is sublime nonetheless and even perhaps because of it.

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‘Men are disturbed not by events, but by their opinion about events.’ Epictetus

Some governments are now providing free psychotherapy to their citizens. Jules Evans asks, ‘Is there a limit to state-sponsored happiness?’

LINK: Their good life: Should the state legislate for individual happiness?

Five years ago, amid intense opposition from some part of the psychotherapeutic profession, the Labour government in the UK launched a programme called Improving Access to Psychological Therapies (IAPT). It aimed to train 6,000 new therapists in talking therapies — mainly CBT — by 2014, and to treat around one million people a year for depression and anxiety. As Nick McNulty, a therapist in the IAPT centres for Southwark and Lambeth in south London told me: ‘It is the biggest expansion of mental health services anywhere in the world, ever.’

Jules Evans is Policy director at the Centre for the History of the Emotions at Queen Mary, University of London; and author of Philosophy for Life and Other Dangerous Situations.

Full text and more: Here

Daniel W Smith discussed Gilles Deleuze and Felix Guattari’s works Anti-Oedipus & A Thousand Plateaus at the Collegium Phaenomenologicum 2009. Smith, a professor of philosophy at Purdue University, is a leading expert of Deleuze and Guattari’s work. In these lectures, he lucidly outlines the theories and implications of the most political sections of Deleuze and Guattari’s work while giving special attention to the primary source materials and philosophical arguments that the authors utilized to make their argument.

Day 1: Anti-Oedipus & Desire
In this talk, Smith discusses Deleuze and Guattari’s ambitious reworking of psychoanalysis, especially with their notions of desire and the unconscious.

Day 2: Anti-Oedipus & The Human 
On this day of talks, Smith describes the anthropology chapter of Anti-Oedipus. In the first lecture, Smith covers the Savage and Despotic formations. Unfortunately, the second lecture, in which Smith described the Capitalism formation, was not recorded.

Day 3: A Thousand Plateaus & Nomadology
On this day, Smith presents Deleuze and Guattari’s nomadology from A Thousand Plateaus, with an eye to their description of society without a state. The second lecture is dedicated to question & answer.

More Here: Deleuze’s Politics: Psychoanalysis, Anthropology, and Nomadology