By Julia Watkin
The A to Z of Kierkegaard's Philosophy presents a contextual creation to Kierkegaard's nineteenth century global of Copenhagen, a chronology of occasions and key figures in his lifestyles, in addition to definitions of the major structures of his thought-theology, existentialism, literature, and psychology. The large bibliographical part covers secondary literature and digital fabrics of aid to researchers. The appendix comprises particular info on his writings, in addition to a listing of his pseudonyms.
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Edited with an creation and notes by means of James T. Boulton.
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Additional resources for A to Z of Kierkegaard's Philosophy (The A to Z Series, Volume 157)
In the 1960s and 1970s, this whole problem was discredited through Althusserian anti-humanism. The principal reproach of the Althusserians was that the Marxian theory of commodity fetishism is based on a naive, ideological, epistemologically unfounded opposition between persons (human subjects) and things. But a Lacanian reading can give this formulation a new, unexpected twist: the subversive power of Marx's approach lies precisely in the way he uses the opposition of persons and things. In feudalism, as we have seen, relations between people are mystified, mediated through a web of ideological beliefs and superstitions.
Commodityfetishism In his attribution of the discovery of the symptom to Marx, Lacan is, however, more distinct: he locates this discovery in the way Marx conceived the passage from feudalism to capitalism: 'One has to look for the origins ofthe notion ofsymptom not in Hippocrates but in Marx, in the connection he was first to establish between capitalism and what? " J To grasp the logic of this passage 13 Jacques Lacan, 'RSI', Ornicar? 4, p. 106. H O W D I D MARX I NVENT THE SYMPTOMI from feudalism to capitalism we have first to elucidate its theoretical back ground, the Marxian notion of commodity fetishism.
77. 19 20 THE SUBLI M E O BJ ECT OF I DEOLOGY by first comparing himselfwith Paul as being oftike kind. '5 This short note anticipates in a way the Lacanian theory of the mirror stage: only by being reflected in another man - that is, in so far as this other man offers it an image of its unity - can the ego arrive at its self-identity; identity and alienation are thus strictly correlative. Marx pursues this homology: the other commodity (B) is an equivalent only in so far as A relates to it as to the form-of-appearance of its own value, only within this relationship.