Download Seductions of Fate: Tragic Subjectivity, Ethics, Politics by G. Basterra PDF
By G. Basterra
If the tragic interpretation of expertise remains to be so present, regardless of its disastrous moral effects, the reason is, it shapes our subjectivity. rather than contradicting the beliefs of autonomy and freedom, a latest subjectivity in line with self-victimization in impact permits them. by means of embracing subjection to an alienating different (the legislations, energy) the self sustaining topic protects its sameness from the disruption of actual humans. Seductions of destiny levels a discussion among this tragic agent of political emancipation and the unconditional moral calls for it seeks to steer clear of.
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Additional info for Seductions of Fate: Tragic Subjectivity, Ethics, Politics
In turning agents into victims through a reversal of fortune, tragedy would seem to put the concept of agency radically into question. By destroying instead of creating, doesn’t action here run against any notion of action that presupposes the agents’ capacity to choose freely, to decide how to influence their circumstances and be in charge of their own destiny? Or so goes the common-sense understanding. For the question we will need to ask later is whether a non-destructive kind of agency exists.
Here Lacan characterizes ethics as acting in conformity with one’s unconscious desire. Since, according to him, one should not give way on one’s desire – ‘ne 38 The Allure of Tragic Guilt 39 pas céder sur son désir’ – an ethical action is one taken in conformity with one’s desire to the end. Lacan then turns turns to tragedy to illuminate the interplay of action, desire and death in the constitution of the self as subject: [T]he relationship between action and the desire which inhabits it in the space of tragedy functions in the direction of a triumph of death [dans le sens d’un triomphe de la mort].
Perhaps this play manages to exceed the tragic, since it reflects on the possibility of situating oneself, as Oedipus does here, outside of the tragic symbolic order. In the face of religious or legal constraints, where do human agency and responsibility lie? It would seem that nowhere in tragedy can tragic subjects be called agents if their actions are usurped and reversed. What seems clear, in any case, is that tragic action, which leads wellintentioned characters to their doom, runs counter to a constructive notion of action that promises happiness when chosen well, as Aristotle describes it in his Ethics.