Beckett, Lacan, and the Voice (Samuel Beckett in Company) by Llewellyn Brown

By Llewellyn Brown

The voice traverses Beckett's paintings in its entirety, defining its area and its constitution. Emanating from an indeterminate resource located outdoors the narrators and characters, whereas permeating the very phrases they utter, it proves to be incessant. it could possibly however be violently intrusive, or embrace a relaxing presence. Literary construction could be charged with reworking the mortification it inflicts right into a vivifying dating to language. within the exploration undertaken the following, Lacanian psychoanalysis deals the capability to technique the voice's a number of and essentially paradoxical elements on the subject of language that founds the subject's very important relation to life. faraway from looking to impose a inflexible and merely summary framework, this research goals to focus on the singularity and complexity of Beckett's paintings, and to stipulate a in all likelihood large box of research.

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Whereas traditional discussions of the nation signify people, nation, or national culture as integrated and coherent categories or entities, Bhabha—not unlike de Man—points at the fracturing forces of language to contest these categories or entities as, precisely, whole, coherent, and unitary. For Bhabha, the nation should be situated between two divergent temporalities: the pedagogical and the performative. The fi rst posits the people of the nation as the object of nationalist pedagogy and, more specifically, of national history, which is characterized as continuous and accumulative.

24 ✦ Rhetoric and Nation a unity of identification or address and it does not follow from some national “centered causal logic,” as Bhabha maintains at the conclusion of his arguments. Its source should be sought elsewhere. In The Nation and Its Fragments (1993) Partha Chatterjee seems to configure the nation as a fractured discursive field. Nevertheless, when all is said and done, his reading is not that different from Bhabha’s. Focusing on India, Chatterjee reads the postcolonial nation and nationalism with a Foucauldian notion of discourse in mind.

My aim is rather more modest: by sampling a limited number of discursive instances, I argue for the need for a model of a radically new approach to the study of nationalism and culture. 13 In their critique of the strategies and tactics that characterized Jewish 13. For the revisionist critique of so-called “traditional” scholarship and the ensuing debate in Israel, see, for instance, the essays collected in Pinhas Ginnosar and Avi Bareli 1996, Yechiam Weitz 1997, and the Hebrew periodical Te‘orya u-Vikoret 8, 1996.

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