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L Quotes

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All L Quotes

“Labour is the source of all wealth, the political economists assert. And it really is the source -- next to nature, which supplies it with the material that it converts into wealth. But it is even infinitely more than this. It is the prime basic condition for all human existence, and this to such an extent that, in a sense, we have to say that labour created man himself.”

“Labour was the first price, the original purchase - money that was paid for all things. It was not by gold or by silver, but by labour, that all wealth of the world was originally purchased.”

“Labourism was to be the bete noire of the Party, hated as much as the capitalist system itself. Its growth was to lead to the hardening of Party attitudes almost to the point where even the wish to improve everyday conditions was considered iniquitous. The resentment was heated by the fact that many of the rising Labour leaders had been fellow members of the Social Democratic Federation and once professed the revolution.No words were strong enough for the Party's contempt. In the the Socialist Standard they were 'fakirs', a strong allusion to self-seeking piety, and on the platforms 'Labour bleeders',...”

“Lac Sainte-Claire is itself a creature of the wild, a world where the synthetic and the organic commingle. At this early hour, it looks like a sheet of quicksilver being shaken by invisible hands. Then, as morning brings heat and light, plastic objects, immersed steel structures, and an oily sheen become visible on its surface. Large ships advance in cavernous silence, waterfowl rise above the horizon.”

“Lacan , Derrida and Foucault are the perfect prophets for the weak, anxious academic personality, trapped in verbal formulas and perennially defeated by circumstances. They offer a self-exculpating cosmic explanation for the normal professorial state of resentment, alienation, dithering passivity and inaction.”

“Lacan, as we have seen in our discussion of Freud, regards the unconscious as structured like a language. This is not only because it works by metaphor and metonymy: it is also because, like language itself for the post-structuralists, it is composed less of signs — stable meanings — than of signifiers. If you dream of a horse, it is not immediately obvious what this signifies: it may have many contradictory meanings, may be just one of a whole chain of signifiers with equally multiple meanings. The image of the horse, that is to say, is not a sign in Saussure’s sense - it does not have one determined signified tied neatly to its tail - but is a signifier which may be attached to many different signifieds, and which may itself bear the traces of the other signifiers which surround it. (I was not aware, when I wrote the above sentence, of the word-play involved in ‘horse’ and ‘tail’: one signifier interacted with another against my conscious intention.) The unconscious is just a continual movement and activity of signifiers, whose signifieds are often inaccessible to us because they are repressed. This is why Lacan speaks of the unconscious as a ‘sliding of the signified beneath the signifier’, as a constant fading and evaporation of meaning, a bizarre ‘modernist’ text which is almost unreadable and which will certainly never yield up its final secrets to interpretation.”

“Lacan destaca que é importante fazer a distinção entre a imagem narcísica i(a) e o que se desprende em sua própria constituição, a, já que este último está sempre velado, mascarado atrás do primeiro. Para ele, o melancólico necessita passar através de sua própria imagem para atingir esse objeto que o transcende e para dar-se conta de que sua queixa de ser nada em verdade não se dirige à sua imagem especular, ou seja, não é uma queixa de má aparência, porém de “ser o último dos últimos”. E não apenas de “ser”, mas também de “ter”, na medida em que a auto-acusação implica o ter sido arruinado. Lacan fala, ainda, em suicídio do objeto. Ele aponta que o objeto se constituiu, mas que por alguma razão desapareceu. Em suas auto-acusações, o melancólico está inteiramente no simbólico, assinala ele no seminário A transferência.”

“Lacan, por sua vez, reinterpretará no seminário sobre a angústia as palavras freudianas da seguinte maneira: na neurose de angústia, esta aparece na medida em que o orgasmo se desliga do campo da demanda ao Outro. Considera que Freud, ao situar no coitus interruptus a fonte da angústia, colocou em destaque que esse afeto é promovido em sua função essencial justamente ali onde a intensificação orgástica é desvinculada do exercício do instrumento fálico. Ou seja, o sujeito pode chegar à ejaculação, mas é uma ejaculação do lado de fora, o que exclui o desejo do Outro. A angústia é provocada pelo fato de o instrumento fálico, apesar de viabilizar o gozo, ser posto fora do jogo do desejo. Nesses primeiros estudos freudianos já se vê indicada a necessidade de distinção entre gozo e desejo, um dos pontos fundamentais dos estudos de Lacan sobre a angústia.”