{"id":618,"date":"2025-04-03T09:46:06","date_gmt":"2025-04-03T07:46:06","guid":{"rendered":"https:\/\/www.4diskursa.net\/?p=618"},"modified":"2025-04-15T09:07:41","modified_gmt":"2025-04-15T07:07:41","slug":"filozofija-dijalektika-psihoanaliza","status":"publish","type":"post","link":"https:\/\/www.4diskursa.net\/?p=618","title":{"rendered":"Filozofija, dijalektika, psihoanaliza"},"content":{"rendered":"\n
\n

Uzmemo li pojam perverzije u njegovom izvornom zna\u010denju diverzije, odstupanja neke tendencije od njezinog takozvanog “prirodnog” cilja, krenut \u0107emo od “nijekanja dimenzije subjekta u pravom smislu rije\u010di”, kako bismo suprotstavili:<\/p>\n\n\n\n

– “perverzne” filozofije, koje veli\u010daju pojedinca shva\u0107enog kao tjelesno bi\u0107e, \u017eivu\u0107e, samorazumljivo, utjelovljeno u “svijetu” zami\u0161ljenom kao “prirodno” mjesto njegovog upisa (svijet u kojem odr\u017eava odnose s drugima)…<\/p>\n\n\n\n

– autenti\u010dnu filozofiju, koja je filozofija histerika, ona koju je inaugurirao Sokrat, \u010dija je glavna karakteristika da zapo\u010dinje sa subjektom kojeg iznutra prora\u0111uje njegov \u201cmanjak-bivanja\u201d, subjektom podijeljenim pitanjem saznanja:<\/p>\n\n\n\n

1\/ \u0161to je on za \u017eudnju Drugog i<\/p>\n\n\n\n

2\/ \u0161to bi to Drugi o\u010dekivao od njega;<\/p>\n\n\n\n

subjekt koji je uistinu subjekt, i stoga pod\u010dinjen (assujetti<\/em>), koji samog sebe mo\u017ee pojmiti a priori samo u subjektivnom povla\u010denju, radikalnoj vanj\u0161tini u odnosu na navodnu stvarnost, zvanu “objektivnom”.<\/p>\n\n\n\n

Stoga, \u010dovjek, bi\u0107e, individua, osoba, da-sein, subjekt… rije\u010di su od kojih svaka definira odre\u0111eni horizont zna\u010denja (sens<\/em>). I onaj besmisla (non-sens<\/em>).<\/p>\n\n\n\n

– U predlakanovskoj filozofskoj tradiciji ono \u0161to se naziva subjektom (usp. Foucaultovu Hermeneutiku subjekta<\/em>) nije samo po sebi seksualizirano, \u2018seksualizacija\u2019 je ne\u0161to \u0161to se doga\u0111a na empirijskoj, kontingentnoj razini, za ovakav na\u010din razmi\u0161ljanja prvo bi postojao subjekt, a onda bi njegova seksualizacija intervenirala…<\/p>\n\n\n\n

– U psihoanaliti\u010dkoj teoriji je obrnuto: upravo je seksuacija<\/em> (rez) apriorni formalni uvjet za konstituciju subjekta, \u0161to je (izme\u0111u ostalog) razlog za\u0161to je subjekt nesvjesnog, subjekt psihoanalize, uvijek a priori podijeljeni subjekt, rascijepljeni subjekt, prekri\u017eeni subjekt, nekonzistentan, \u0161to se ozna\u010dava s $ (precrtano S).<\/p>\n\n\n\n

$ubjekt je su\u0161ta suprotnost individui, budu\u0107i da je indivizija (nedjeljivost) suprotna diviziji (djeljivosti).<\/p>\n\n\n\n

Subjekt nesvjesnog, koji nije ni\u0161ta drugo do subjekt kartezijanskog cogita<\/em>, samom sebi netransparentan, kao \u0161to je pokazao Lacan, strogo je egzogen svijetu statistike i nema nikakve veze s apstraktnim pseudo-egalitaristi\u010dkim akademskim izmi\u0161ljotinama Rodnih studija ili istra\u017eivanjima tr\u017ei\u0161ta. \u201cZnanost je ideologija potiskivanja subjekta\u201d primijetio je Lacan…<\/p>\n\n\n\n

Subjekt nesvjesnog ne govori \u00bbizravno\u00ab, ve\u0107 ono govori o njemu unutar strogog okvira izricanja (\u00e9nonciation<\/em>) koji proizvodi iskaz (\u00e9nonc\u00e9<\/em>), i jedino se tako shva\u0107a, osobito posredstvom psihoanaliti\u010dara koji je sposoban ne\u0161to od toga \u010duti u slu\u0161anju koje se naziva \u201canaliti\u010dkim\u201d, \u0161to podrazumijeva pribjegavanje dijalektici.<\/p>\n\n\n\n

Dijalektika uklju\u010duje identificiranje zajedni\u010dke to\u010dke u onome \u0161to a priori \u010dini opozicije u njihovoj nepomirljivoj pojavnosti.<\/p>\n\n\n\n

U slu\u010daju estetskog suda (na primjer: \u0161to je Ljepota?), imamo:<\/p>\n\n\n\n

– prvi moment (teza), koja je ona dogmatskog suda: ono \u0161to je lijepo, to je ono \u0161to ve\u0107 poznajem kao objekt koji smatram lijepim<\/p>\n\n\n\n

– u drugom momentu (antiteza) shva\u0107am da je specifi\u010dna kultura subjekta ta koja predodre\u0111uje \u0161to je za njega lijepo, pa dolazim do skepti\u010dnog suda koji vodi u kulturni relativizam: sve prolazi, nema lijepog po sebi, svakome njegova istina…<\/p>\n\n\n\n

– tre\u0107i moment (sinteza) dopu\u0161ta nam da problem postavimo na druga\u010diji na\u010din, dijalekti\u010dki sud nam omogu\u0107uje da shvatimo zajedni\u010dku to\u010dku izme\u0111u dva prethodna momenta: u oba slu\u010daja, \u010dini se da ljepota ovisi o ne\u010dem izvanjskom u odnosu na subjekt, ipak, ako do\u017eivljavam estetsko zadovoljstvo, ne treba u vanjskom objektu tra\u017eiti odlu\u010duju\u0107e kriterije ljepote, ve\u0107 u samom subjektu.<\/p>\n\n\n\n

Jer ako postoji (estetsko) zadovoljstvo, to je zato \u0161to bi bila postojala \u017eudnja (Subverzija subjekta i dijalektika \u017eudnje<\/em>); ako u\u017eivam u pi\u0107u, to je zato \u0161to bih bio \u017eedan; zadovoljstvo pijenja pretpostavlja \u017ee\u0111 (osim za pijanice…) jer, kako nam govori Spinoza, ne \u017eudimo za ne\u010dim zato \u0161to je lijepo, nego stvari smatramo lijepima jer za njima \u017eudimo.<\/p>\n\n\n\n

Sinteza na dijalekti\u010dkoj razini stoga integrira dvije prethodne tvrdnje (tezu i antitezu) i zauzima poziciju antiteze, ali \u010dine\u0107i jo\u0161 jedan korak, odlu\u010duju\u0107i korak, koji se sastoji u reintegraciji subjekta izricanja u njegov iskaz.<\/p>\n\n\n\n

Problem je stoga pomaknut i vi\u0161e se ne postavlja na isti na\u010din: pitanje se vi\u0161e ne mo\u017ee postaviti kao \u201c\u0161to je Ljepota\u201d nego: \u201c\u0160to je to \u0161to ti sam naziva\u0161 Ljepotom?\u201d<\/p>\n\n\n\n

To je Sokratov vlastiti na\u010din propitivanja koji je pomaknuo pitanje s objektivne razine “\u0161to je to stvar?” na ravan subjekta \u201ckako ti sam naziva\u0161 tu stvar?\u201d, podsje\u0107aju\u0107i nas da su uvijek rije\u010di ono s \u010dime imamo posla a priori, te da se svaki subjekt treba promatrati u svojoj apsolutnoj singularnosti.<\/p>\n\n\n\n

Evo za\u0161to Lacan Sokrata smatra prvim psihoanaliti\u010darom (\u201cgenijalna Sokratova histerija\u201d), a Hegela \u201cnajsublimnijim histerikom\u201d.<\/p>\n\n\n\n

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

*slika i tekst preuzeti su i prevedeni sa Facebook stranice Christiana Dubuisa Santinija (19. o\u017eujka, 2025.): https:\/\/www.facebook.com\/chris.dubuis.santini<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Uzmemo li pojam perverzije u njegovom izvornom zna\u010denju diverzije, odstupanja neke tendencije od njezinog takozvanog “prirodnog” cilja, krenut \u0107emo od “nijekanja dimenzije subjekta u pravom smislu rije\u010di”, kako bismo suprotstavili: – “perverzne” filozofije, koje veli\u010daju pojedinca shva\u0107enog kao tjelesno bi\u0107e,…<\/p>\n","protected":false},"author":1,"featured_media":622,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[136,83,18,9,76,31,135],"class_list":["post-618","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-stvarna-politika","tag-descartes","tag-foucault","tag-hegel","tag-lacan","tag-perverzija","tag-seksuacija","tag-sokrat"],"yoast_head":"\nFilozofija, dijalektika, psihoanaliza - 4diskursa<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.4diskursa.net\/?p=618\" \/>\n<meta property=\"og:locale\" content=\"hr_HR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Filozofija, dijalektika, psihoanaliza - 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