The Regime of the Brother is one of the first attempts to challenge modernity on its own terms. Using the work of Lacan, Kristeva and Freud, Juliet MacCannell confronts the failure of modernity to bring about the social equality promised by the Enlightenment. On the verge of its destruction, the Patriarchy has reshaped itself into a new, and often more oppressive regime: that of the Brother. Examining a range of literary and social texts - from Rousseau's Confessions to Richardson's Clarissa (...) and from Stendhal's De L'Amour to James's What Maisie Knew and Jean Rhys's Wide Sargasso Sea - MacCannell illustrates a history of the suppression of women, revealing the potential for a specifically feminine alternative. (shrink)

_The Regime of the Brother_ is one of the first attempts to challenge modernity on its own terms. Using the work of Lacan, Kristeva and Freud, Juliet MacCannell confronts the failure of modernity to bring about the social equality promised by the Enlightenment. On the verge of its destruction, the Patriarchy has reshaped itself into a new, and often more oppressive regime: that of the Brother. Examining a range of literary and social texts - from Rousseau's _Confessions_ to Richardson's _Clarissa_ (...) and from Stendhal's _De L'Amour_ to James's _What Maisie Knew_ and Jean Rhys's _Wide Sargasso Sea_ - MacCannell illustrates a history of the suppression of women, revealing the potential for a specifically feminine alternative. (shrink)

To resume, then, the need for a written Law specifically prohibiting Genocide. (1) It should by now be evident that “the pleasure principle” needs its ethical mandate, beyond the “reality principle” of a social field that can no longer be considered homeostatic and nonconflictual. The fantasmatic character of human pleasure must not only be accounted for in any ethic today, it must take primacy. Fantasy formations grow ever central in our lives; fantasy is the support of our “reality.” (2) The (...) writing of such a Law would permit the enunciation of positively negative content, thereby reframing the Other as lacking; and it would also provide a way for the increasingly stateless “citizens” of the postmodern, “global” community, to be asked to decide on the necessarily paired alternatives (Good and Evil, to kill or to love) which have once again become the starkest of possibilities for them. Only this kind of decision — which is not that of the vel — suffers resistance to the will of the people when it is a malignant will-to- jouissance. (shrink)

It could be argued that the influence of Lacan on modern literary studies has been greater than anyone’s. Lacan has historicised the universal or mythic perceptions of Freud, and thus lent a new status to literature as a cultural artefact. This book, originally published in 1986, aims to delineate the trends in the uses made of Lacan today; to examine the theoretical substructure by which his work is accommodated to literature; and to analyse the way in which his work ‘models’ (...) the formal relation of the literary text to other texts, to history and to politics. (shrink)

The diverse group of philosophers and literary critics who contribute to this volume address the question of how bodies think, how thought is embodied, from a variety of approaches including deconstruction, Lacanian psychoanalysis, feminist theory, postmodernism, cultural and media studies, literary criticism, and the revisionist study of oppressed peoples.