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.An entire segment of this work is thus devoted to a ''Retournement matérialiste du matérialisme'' (Théorie du sujet, 193–255; ''A Materialist Reversal of Materialism,'' Theory of the Subject, 177–239).22 Ibid., 204; 188.23 Ibid., 150–51; 133.Elsewhere Badiou also writes: ''Lacan's last effort, after having unfolded [reading déployé for the obvious typo of déploré, unfortunately left standing in the existing English translation] the theory of the subject's subservience to the signifying rule, was meant to push as far as possible the investigation of its relation to the real.The signifying rules were no longer sufficient for this purpose.What was needed in a way was a geometry of the unconscious, a new figuration of the three instances in which the subject-effect unfolds itself (symbolic, imaginary, real).Lacan's recourse to topology was an internal requirement born of this new stage of his thinking, which evinces his deep-seated materialism'' (Petit panthéon portatif, 13–14; Pocket Pantheon, 3 [translation corrected]).Žižek sums this up even more concisely: ''Therein resides the shift in Lacan's work announced by his Seminar VII on the ethics of psychoanalysis: the shift from the axis I-S to the axis S-R'' (Žižek, In Defense of Lost Causes, 396).24 Badiou, Théorie du sujet, 145; Theory of the Subject, 127.25 Ibid., 243–44; 227–28.26 Ibid., 149; 131.27 Ibid., 41; 23.In the Lacanian École freudienne de Paris the procedure of la passe instated in 1967 describes the end of a training analysis when the position of the analysand gives way to that of the analyst, that is, the end of analysis testified by the passant to a committee of passeurs or ''passers'' who in turn relay the account to a jury that decides whether or not to award the ''pass.'' Badiou's use of the concept in Theory of the Subject and Being and Event is clearly inspired by this definition, but it is not restricted to the therapeutic situation.In Theory of the Subject Badiou refers to the heated debates provoked by this procedure up to ten years after its introduction by Lacan (who, upon listening in silence to the formal complaints raised at a meeting in 1978, went so far as to call it a ''complete failure'').In addition, Badiou systematically plays on the dialectic between passe and impasse (sometimes spelled im-passe, with a hyphen, so as to highlight the pun), in a key argument that will reappear in Being and Event.For Lacan's original proposition see ''Proposition du 9 octobre 1967 sur le psychanalyste de l'École,'' Scilicet 1 (1968): 14–30; repr.in Jacques Lacan, Autres écrits (Paris: Seuil, 2001), 243–59.Among the numerous discussions of this analytical procedure I want to mention the testimonies in the collective volume La Passe et le réel: Témoignages imprévus sur la fin de l'analyse (Paris: Agalma, 1998).28 Badiou, Théorie du sujet, 27, 59; Theory of the Subject, 8, 41.The two sentences are nearly untranslatable: ''Tout ça qui est se rapporte à ça dans une distance de ça qui tient au lieu où ça est'' and ''Il arrive, disons, que 'ça fasse je,' '' whereby the emphasis falls on the ''doing'' or ''making,'' faire, of a process, which is not just a werden, a ''becoming'' or ''coming-into-being'' as in Freud's original formulation: Wo es war, soll Ich werden.29 Ibid., 307; 291.30 Lacan, Le Séminaire de Jacques Lacan, edited by Jacques-Alain Miller, Livre I: Les Écrits techniques de Freud (Paris: Seuil, 1975), 119; The Seminar of Jacques Lacan, edited by Jacques-Alain Miller, Book I: Freud's Papers on Technique, 1953–1954, translated by John Forrester (New York: W.W.Norton, 1988), 102.31 Badiou, Théorie du sujet, 309; Theory of the Subject, 157.32 Ibid., 176–77, 310; 160, 294.33 Ibid., 176–77; 159.34 Ibid., 277; 261.For a further discussion of this alternative, between the empty place of power and the excess over this empty place, with reference to the sinister future of the Left in the aftermath of 1968, not only in France but also and especially in Mexico, see Bruno Bosteels, ''Travesías del fantasma: Pequeña metapolítica del 68 en México,'' Metapolítica 12 (1999): 733–68; in English: ''The Melancholy Left: Specters of 1968 in Mexico and Beyond,'' in (1968) Episodes of Culture in Contest, edited by Cathy Crane and Nicholas Muellner (Cambridge: Cambridge Scholars Publishing, 2008), 74–90.35 Judith Butler, Antigone's Claim: Kinship between Life and Death (New York: Columbia University Press, 2000), 57.36 See Jacques Derrida, Force de loi (Paris: Galilée, 1994), 121; in English: ''Force of Law: The 'Mystical Foundation of Authority,' '' translated by Mary Quaintance, in Acts of Religion, edited by Gil Anidjar (New York: Routledge, 2002), 286.37 Badiou, Théorie du sujet, 178; Theory of the Subject, 161.In the final theses of his Rhapsodie pour le théâtre (Paris: Imprimerie Nationale, 1990) Badiou implicitly raises an even more wide-ranging question: Why should tragedy be the model for our theory of the subject? Why not comedy? His answer is that the social taboo on stereotypes makes a contemporary comedy nearly impossible: ''Today, the tiniest Aristophanes would be dragged into court for defamation, and the play would be prohibited in a summary judgment, to be enforced immediately [ Pobierz całość w formacie PDF ]