욕망의 탄생과 존재의 역설

다국어 초록 (Multilingual Abstract)

This essay arms to examine closely the process through which Jacques Lacan makes a breakthrough in the psychoanalytic theory of desire in his reading of Hamlet Lacan's interpretation of Hamlet is as original and innovative as Freud's interpretation of Oedipus Rex. Just as Freud discovers in Sophocles's tragedy that man has Oedipal desire for his mother and antagonism toward his father, Lacan discovers in Shakespeare's tragedy that man is destined to face the question to be or not to be and his desire is desire of the (m)Other. If Freud reveals what a man desires at the depths of his being, Lacan shows how a man becomes a desiring being in the first place.
Unlike Freud and his successors, Lacan argues that the central meaning of tragedy hinges not on the question of revenge but on the question of being Lacan translates Hamlet's famous question to be or not to be into the question to be or not to be the phallus. Man should give up being the imaginary phallus, the phallus as a signifier. Hamlet dramatizes this process of human evolution from the imaginary to the symbolic order.
The question to be or not to be the phallus is also the question to have or not to have desire since giving up the imaginary phallus and entering the symbolic order involves the acquisition of one's own desire. The dialectic of desire forces man to acquire his own desire through the interpretation of the (m)Other's desire, that is her lack. Hamlet's drama fleshes out this dialectic. Man becomes a desiring subject only through the interpretation of the (m)Other's desire and only by bring deprived of and mourning his phallus. Gertrude, however, reveals neither lack nor mourning since she indulges in the enjoyment of Claudius's real phallus, thus preventing Hamlet from being born as a desiring subject.
Loss, symbolic castration, and mourning pave the way for the birth of desire. Only by losing and mourning the phallus does man take his position as a barred subject deprived of part of his being the symbolic order this is the paradox of being. Being dead and becoming the impossible object of Hamlet, Ophelia recovers her position as objet a, the object cause of desire in Hamlet's fantasy. It is her death that makes Hamlet confront and mourn the inevitable loss and become a desiring subject. Hamlet's mourning and subsequent death complete his tragedy as the drama of the linguistic animal who is inevitably subject to symbolic loss and castration.
Lacan's reading of Hamlet at once developes and subverts Freud's Oedipal interpretation of Hamlet and explores the universal fate of the human being as a desiring subject in the symbolic order. Lacan's emphasis on the lack the Other and the nothingness of the phallus, however, makes him ultimately move beyond the symbolic order. A unique psychoanalytic account of Hamlet's tragedy as the birth and death of the subject of desire in the symbolic order, Lacan's seminar also marks his theoretical shift from the symbolic to the real, a shift that appears more clearly in his next seminar on Antigone.

참고문헌 (Reference)

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