{"id":5081,"date":"2023-04-06T20:40:07","date_gmt":"2023-04-06T18:40:07","guid":{"rendered":"https:\/\/pipol11.pipolcongres.eu\/2023\/04\/06\/un-mito-de-benevolencia-contemporaneo-felix-rueda\/"},"modified":"2023-04-07T07:32:17","modified_gmt":"2023-04-07T05:32:17","slug":"a-myth-of-contemporary-benevolence-felix-rueda","status":"publish","type":"post","link":"https:\/\/pipol11.pipolcongres.eu\/en\/2023\/04\/06\/a-myth-of-contemporary-benevolence-felix-rueda\/","title":{"rendered":"A myth of contemporary benevolence \u2013 F\u00e9lix Rueda<\/em>"},"content":{"rendered":"

There is an accelerated mutation of civilization, the effect of the interference of science in the world, which means that \u201cwe have left behind the epoch of malaise to enter decisively into that of impasse\u201d[1]<\/a>. \u201cHere as there, one paves the way for science by rectifying one\u2019s ethical position.\u201d[2]<\/a><\/p>\n

A new code[3]<\/a> is expanding, it has penetrated the depths of the taste of the time. It is shared and resonates in diverse fields. As an example, the signifiers used by climate emergency activists denounce a \u201ccivilization that has conceived its relationship with nature in terms of domination and depredation, instead of preservation, care and independence\u201d[4]<\/a>. Domination<\/em> and depredation<\/em> are signifiers shared with gender theory and racial theory, as opposed to ideals such as care<\/em> and independence<\/em>, which are part of what is to be achieved.<\/p>\n

A significant example, which involves segregative barriers and is common in U.S. universities, is safe spaces<\/em>, where students can take refuge from perspectives or expressions that clash with their own. This \u201cmovement is primarily about emotional well-being […] emphasizes the goal of protecting students from psychological damage\u201d[5]<\/a>.While the right not to be offended exists in every tradition, the discursive dimension has changed, extending as evidence of an offense any verbal conduct considered \u201cinconvenient\u201d related to sex, race, religion, nation or disability. This evidence of subjective character creates a zone of indefinition between law and morality, which produces an extensive debate on censorship and freedom of speech[6]<\/a>. The subjective thus becomes political, which is at the basis of the woke<\/em> movements.<\/p>\n

To this segregating effect caused by the the father\u2019s<\/em> disappearance<\/em>[7]<\/a>, <\/em>Miller adds: \u201cthere is not only a segregating side; I will add that there is also an aspiration to the universal good, that we all speak well to each other, making the bad speech flee from our speech\u201d[8]<\/a>.<\/p>\n

This aspiration is nothing but a new myth of benevolence<\/em>[9]<\/a>, based on the consideration of distributive injustice<\/em> that would be at stake in any difference, especially in the male-female binarism[10]<\/a>. This leads to a push for justice and takes the form of a new imperative that presents itself as categorical, in spite of any object, which Miller has described as listening without interpretation<\/em>[11]<\/a>, which produces effects of anguish and self-censorship at the moment of questioning it in the public sphere.<\/p>\n

What one finds in an analysis is that the impossible to bear, which animates the rebellion, is in oneself and can coincide with the intimate theater of the fantasy[12]<\/a>. There a jouissance is found, an envy of jouissance, jealouissance<\/em>[13]<\/a>,<\/em> of which we must be aware, if we want to rebel in the right way.<\/p>\n

[1]<\/a> Miller J.-A., El Otro que no existe y sus comit\u00e9s de \u00e9tica (The Other That Doesn\u2019t Exist<\/em>
\nand Its Ethicical Committees)<\/em>, Buenos Aires, Paid\u00f3s, 2013, p.\u00a015.
\n[2]<\/a> Lacan J., \u00ab\u00a0Kant with Sade\u00a0\u00bb, \u00c9crits<\/em>, New York – London, W. W. Norton Company, 2006, p.\u00a0645.
\n[3]<\/a> Cf. \u00ab\u00a0Translations from the Wokish\u00a0\u00bb, New discourses Pursuing the light of objective truth in subjective darkness<\/em>, available on: https:\/\/newdiscourses.com\/translations-from-the-wokish\/<\/a>.
\n[4]<\/a> Olabe A., Necesidad de una pol\u00edtica para la tierra Emergencia clim\u00e1tica en tiempos de confrontaci\u00f3n (Need for a land policy Climate emergency in times of confrontation)<\/em>, Barcelona, Galaxia Gutenberg, 2022, p.\u00a0238.
\n[5]<\/a> Lukianoff G. y Haidt J., \u00ab\u00a0The coddling of the american mind\u00a0\u00bb, Atlantic<\/em>, September\u00a02015, available on: https:\/\/www.theatlantic.com\/magazine\/archive\/2015\/09\/the-coddling-of-the-american-mind\/399356\/<\/a>.
\n[6]<\/a> Canto-Sperber M., Sauver la libert\u00e9 d\u2019expression (Saving freedom of Speech)<\/em>, Albin Michel, 2021.
\n[7]<\/a> Lacan J., \u00ab\u00a0Note on the Father and Universalism\u00a0\u00bb, The Lacanian Review<\/em>\u00a03, trans. Russell Grigg, p.\u00a011.
\n[8]<\/a> Miller J-A., \u00ab\u00a0Conversaciones con analistas espa\u00f1oles y rusos\u00a0\u00bb (Conversations with Spanish and Russian analysts)<\/em>, La Colecci\u00f3n de la ELP<\/em>, n\u00b016, p.\u00a017. Also in Miller J.-A., \u00ab\u00a0La escucha con y sin interpretaci\u00f3n\u00a0\u00bb (Listening with and without interpretation), Lacan Web TV, May 15th 2021, available in https:\/\/www.youtube.com\/watch?v=F56PprU6Jmk<\/a>.
\n[9]<\/a> Lacan J., \u00ab\u00a0Kant with Sade\u00a0\u00bb, op. cit.<\/em>, p.\u00a0645.
\n[10]<\/a> Miller J-A., \u00ab\u00a0Docile to the trans\u00a0<\/em>\u00bb, NLS Messager, https:\/\/www.amp-nls.org\/nls-messager\/docile-to-trans-by-jacques-alain-miller-in-english\/<\/a>.
\n[11]<\/a> Miller J-A., op. cit.<\/em>
\n[12]<\/a> Miller J.-A., \u00ab\u00a0\u00bfC\u00f3mo rebelarse?\u00a0\u00bb (How to rebel?), Carretel, <\/em>n\u00a015, Bilbao, Grama, 2020, p.\u00a093.
\n[13]<\/a> Lacan J., The Seminar of Jacques Lacan<\/em>, book\u00a0XX, Encore<\/em>, New York – London, W. W. Norton Company, 1999, p.\u00a0100.<\/p>\n

Translation: Ana In\u00e9s Bert\u00f3n
\nProofreading: Linda Clarke<\/p>\n

Picture : \u00a9 Geoffroy Mottart<\/a><\/p>\n<\/div>","protected":false},"excerpt":{"rendered":"

There is an accelerated mutation of civilization, the effect of the interference of science in the world, which means that \u201cwe have left behind the epoch of malaise to enter decisively into that of impasse\u201d[1]. \u201cHere as there, one paves the way for science by rectifying one\u2019s ethical position.\u201d[2] A new code[3] is expanding, it […]<\/p>\n","protected":false},"author":3,"featured_media":5035,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"spay_email":""},"categories":[171],"tags":[],"jetpack_featured_media_url":"https:\/\/pipol11.pipolcongres.eu\/wp-content\/uploads\/2023\/04\/RUEDA.MOTTART.jpg","yoast_head":"\nA myth of contemporary benevolence \u2013 F\u00e9lix Rueda - Pipol11<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/pipol11.pipolcongres.eu\/en\/2023\/04\/06\/a-myth-of-contemporary-benevolence-felix-rueda\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"A myth of contemporary benevolence \u2013 F\u00e9lix Rueda - 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