Knowing Nothing, Staying Stupid by Nobus, Quinn

By Nobus, Quinn

Why is stupidity elegant? what's the price of a 'dialectics of lack of knowledge' for analysts and lecturers? figuring out not anything, Staying silly attracts on contemporary study to supply a radical and illuminating overview of the prestige of information and fact in psychoanalysis. Adopting a Lacanian framework, Dany Nobus and Malcolm Quinn query the fundamental assumption that wisdom is universally reliable and describe how psychoanalysis is able to position sorts of wisdom in a dialectical courting with non-knowledge, blindness, lack of expertise and stupidity. The booklet attracts out the consequences of a psychoanalytic concept of data for the practices of data development, acquisition and transmission around the humanities and social sciences. The publication is split into sections. the 1st part addresses the rules of a psychoanalytic method of wisdom because it emerges from scientific perform, while the second one part considers the issues and problems with utilized psychoanalysis, and the ambiguous place of the analyst within the public sphere. topics coated contain: The good judgment of Psychoanalytic Discovery inventive wisdom construction and Institutionalised Doctrine the need to understand as opposed to the autumn of data Epistemological Regression and the matter of utilized Psychoanalysis This provocative dialogue of the dialectics of understanding and never understanding could be welcomed by way of working towards psychoanalysts and scholars of psychoanalytic experiences, but in addition by way of all people operating within the fields of social technology, philosophy and cultural experiences.

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It seems to me that his method of inquiry is closely related to the technique of psycho-analysis. It, too, is accustomed to divine secret and concealed things from despised or unnoticed features, from the rubbish-heap, as it were, of our observations. (Freud 1914b: 222)14 In order to discover what really matters, the psychoanalyst thus needs to focus on the marginal aspects of the analysand’s discourse. If Morelli’s success stemmed from his ability to ‘look awry’, the analyst’s resolve originates in his capacity for ‘hearing awry’.

What guarantees the essential clarity of our perceptions and what prevents us from dwindling into error is the infinite goodwill of God: ‘There is . . no doubt that God could have given me a nature such that I was never mistaken, again, there is no doubt that he always wills what is best. ’ (Descartes 1984 [1638–1640]: 38). For Descartes, knowledge is not inherently true, but by virtue of God’s benevolence our observations are authenticated and the truth of our knowledge is relatively secure. In the cogito, and by extension within Cartesian philosophy in general, knowledge and truth are therefore separate dimensions which are being joined together through God.

The unified subject, defined as an individual, a literally undivided character, may be useful (and, as we shall see, quite necessary) within psychology for pursuing empirical research (Lacan 2002f [1960]: 282–283), but it is completely alien to the way in which psychoanalysts conceive and conduct their practice. Psychoanalysts cannot fail to recognize the effects of this split between conscious and unconscious representations on a daily basis in their clinical work whenever they are faced with neurotic symptoms, dreams, bungled actions, strangely recurring patterns of behaviour, etc.

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