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Obviously this is to refer to Lacan and his influence on cinema
theory in the last third of the 20th century. These
"post-postmodern days" it's not that hot anymore, but never mind:
It definitely belongs here, since Pynchon is picturing Shawn's
fascination for Lacanian psychoanalysis in "Bleeding Edge". After
he's been starting to see his new therapist, who came from Buenos
Aires which indeed was the global hotspot for this kind of thing
at the turn of the century, Shawn says to Maxine: "... And after a
while I began to see how much Lacanian is like Zen.'/'Huh?'/'Total
bogosity of the ego, basically. Who you think you are isn't who
you are at all. Which is much less, and at the same time---'/'Much
more, yes, thanks for clearing that up, Shawn.'" (BE, p. 245). Of
course, there is satire in this, but I'm not sure that this is
all. I mean, there's no shortage of adventurous New Age theories
and therapies that would fit Shawn's Californian roots, but
Pynchon gave him Lacan. Why? Like in the case of the
Deleuze/Guattari mention in Vineland this is not quite clear to
me. It's a fact, though, that Pynchon now has articulated in his
novels a certain interest in poststructuralist French philosophy
twice. Lacan founded his particular brand of psychoanalysis by
blending the structural linguistics of Saussure with the
philosophy of Heidegger; the Zen aspect comes from the latter one.
 <br>
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When Heidegger met Lacan (photo):<br>
<a class="moz-txt-link-freetext"
href="http://progressivegeographies.com/2013/01/11/when-heidegger-met-lacan/">http://progressivegeographies.com/2013/01/11/when-heidegger-met-lacan/</a><br>
Heidegger and Zen:<br>
<a class="moz-txt-link-freetext"
href="http://books.google.de/books/about/Heidegger_und_Zen.html?id=vR28AAAAIAAJ&redir_esc=y">http://books.google.de/books/about/Heidegger_und_Zen.html?id=vR28AAAAIAAJ&redir_esc=y</a><br>
Japan and Heidegger:<br>
<a class="moz-txt-link-freetext"
href="http://www.jstor.org/discover/10.2307/2385389?uid=2129&uid=2&uid=70&uid=4&sid=21104399133987">http://www.jstor.org/discover/10.2307/2385389?uid=2129&uid=2&uid=70&uid=4&sid=21104399133987</a><br>
<br>
"Ever since Tanabe Hajime visited Heidegger in 1923, Japanese
proponents of Zen and the Kyoto School have been interested in his
philosophy, and have maintained close personal relationship with
Heidegger and his German followers. On the other hand, Heidegger
and his disciples felt attracted by Zen and the Kyoto School. This
mutual sympathy resulted from philosophical affinities such as
their common belief in the importance of ontology, especially the
notion of nothingness, and the shared metaphysical aversion
towards modern technology."Â <br>
<br>
<br>
On 26.07.2014 14:59, Monte Davis wrote:<br>
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cite="mid:CAK8E3SH3+-45HK2hT7ORb+0U+nLW2Q4_BY+-zc=wdLrSxUSv3A@mail.gmail.com"
type="cite">
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<div class="gmail_default" style="font-size:small">
<div class="gmail_default">Noted in "Walls of Flesh, Bars of
Bone," a science-fiction short story by Damien Broderick and
Barbara Lamar. The narrator wakes from an unplanned nap.</div>
<div class="gmail_default"><br>
</div>
<div class="gmail_default">"I'd drooled on the
interdisciplinary dissertation I was meant to be assessing.
Psychoanalytic cinema theory, always such fun these
post-postmodern days. <i>Ob(Stet)Rick's: A/ob[gyn]jection,
Blood and Blocked de(Sire) in Casa[blank]a</i>. I closed
my eyes again, feeling ill."</div>
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