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n Tydskrif vir Geesteswetenskappe - Die kompleksiteit van identiteit in demokrasie : Lacan

Volume 46, Issue 4
  • ISSN : 0041-4751

Abstract

Die futiliteit daarvan om kulturele "identiteit" aan die hand van 'n monolitiese identiteitsbegrip te konseptualiseer, word hier aangespreek met behulp van die poststrukturalistiese psigoanalitikus, Jacques Lacan, se teorie van die subjek. Daar word geargumenteer dat, solank as wat 'n eendimensionele begrip van identiteit hanteer word - hetsy ten opsigte van kulturele (of taal-) groepsidentiteit, of individuele identiteit - daar geen reg kan geskied aan historiese identiteitsontwikkeling of -hersiening nie, dit wil sê dat dit onvermydelik tot die gevangeneming of gyselaarskap van kulture en individue binne voorskriftelike grense lei. Lacan se subjeksteorie - soos inderdaad dié van ander poststrukturaliste, insluitend Derrida, Foucault, Lyotard en Kristeva - voorsien 'n mens van die gewenste middele om, waarskynlik beter as enige ander teoretiese konstellasie, met komplekse strukture in die reine te kom, onder andere met identiteit. Daar word dus gekyk na, onder andere, Lacan se drie sogenaamde "imago's" of gesinskomplekse, gevolg deur die konstituerende rol van die spieëlfase, die belang van narcisme en van aggressiwiteit, asook die onderskeid tussen die "je" en die "moi", wat 'n soepele of dinamiese identiteitsbegrip formuleerbaar maak, wat - so word aangevoer - reg laat geskied aan die nimmer-voltooibaarheid van die individu as "wordende subjek", en uiteindelik ook van demokrasie as politieke proses.


The futility of conceptualizing cultural "identity" by means of a monolithic notion of identity is addressed here with the aid of the theory of the subject formulated by the poststructuralist psychoanalytical thinker, Jacques Lacan. It is argued that, as long as a one-dimensional concept of identity is maintained - whether of cultural, linguistic (group-) identity, or of individual identity - no justice can be done to the historical development or revision of identity, in so far as it unavoidably leads to the incarceration of cultures and individuals within prescriptive limits. Lacan's conception of the subject - as indeed that of other poststructuralist thinkers, including Derrida, Foucault, Lyotard and Kristeva - arguably provides the requisite means to come to terms with complex structures such as human identity. Accordingly, Lacan's three so-called "imagos" or family complexes, the constitutive role of the mirror stage, the significance of narcissism and of aggressivity, as well as the distinction between the "je" and the "moi" are scrutinized with a view to demonstrating that these conceptual constructs enable one to account for the characteristic incompleteness of individuals as "subjects of becoming", and, finally, also for democracy as political process.

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/content/akgees/46/4/EJC20008
2006-12-01
2020-07-15

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