Post-structuralist literary theory

Author: Fang Sheng
Editor-in-Chief: Wang Yuanchuan
Publisher:
Publishing Date: 2002-02-01
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Content Summary
Post-structuralist literary theory is a major philosophical movement that emerged in the mid-to-late 20th century and had a significant impact worldwide. The French thinkers Jacques Lacan, Roland Barthes, Michel Foucault, and Jacques Derrida are the central figures and main representatives of the post-structuralist movement. This book attempts to comprehensively elaborate on their philosophies and literary theories, thereby highlighting the challenging significance of their theories for human modes of thinking: "post" is not the main issue, nor is "structuralism," but rather the core of understanding post-structuralist thought is what matters most. Without fanaticism, without blind adherence, without stubbornness, always in the process of thinking, contemplating the fragments of unthinking and unthought: at this moment, he broke the preference of French academia for schizophrenia and chose paranoia as his research topic. He noticed the phenomenon of paranoia leading to fatal outcomes and discovered Freud and his article "On Jealousy, Paranoia, and Some Neurotic Mechanisms in Homosexuality." However, the method he adopted was phenomenological rather than psychoanalytic: he sought to understand phenomena that appeared superficially incomprehensible, rather than to establish a liberating psychotherapeutic approach. In reality, Lacan followed his own unique path. In terms of Freud, he re-examined the issues that psychoanalysis could address; in terms of surrealism, although he wrote "The Motifs of Paranoiac Crime" on the Papin sisters, it did not make him a surrealist Lacan, but it did indicate his fascination with surrealism during his work. For Lacan, all choices were for art, for fundamental changes in the individual and society. He believed that social sanctions were a form of help to patients, at least they distinguished the role of the psychoanalyst-psychotherapist from the role of society imposing punishment in the name of group values.② During and after the war from 1939 to 1945, Lacan's response was revealing. In "British Psychiatry and War," he emphasized the social significance of the position of the psychoanalyst-psychotherapist, and what interested him was group therapy and the integration of individuals in society, while rejecting all so-called revolutionary ideologies. Lacan dreamed of collaboration between the psychoanalyst-psychotherapist and a better social structure; he was fundamentally an orderly person, at least in the eyes of others. He identified with the position of the psychoanalyst-psychotherapist, and for him, patients were merely a starting point for theoretical interpretation, a signifier, an index, a text awaiting understanding in the exchange of expectations.
II. Returning to Freud
Lacan's call to "return to Freud" was highly targeted. At that time, the state of psychoanalysis was as follows: some scholars no longer read Freud's works; some read Freud, but did so poorly, understanding him arbitrarily and superficially; some were foolishly and numbly loyal to Freud, believing that the works of an unparalleled master would not contain anything outdated or stale②; some simply abandoned or deliberately violated Freud's principles, linking the self and the social environment together③. "Returning to Freud" for Lacan was to once again clarify the task and purpose of psychoanalysis, and to redefine its boundaries. In reality, Lacan, from his own perspective and stance, sought to purify the discipline of psychoanalysis. "Returning to Freud" was an interventionist approach, involving clinical teaching, theory, and ethics in psychoanalysis, and these three were inseparable. If Lacan's initial idea was to integrate the phenomenological experience of Freudianism into a broader, new type of psychological discipline, then when he became involved in the Freudian school, he aimed to transform psychoanalysis into the discipline he envisioned, enabling it to elucidate not only human psychological phenomena but also the foundations of other disciplines.
Postscript:
Without the trust, support, guidance, and assistance of Professor Wang Yuanchuan, this book would not have been possible. Throughout the writing process, from topic selection and chapter arrangement to the expression of ideas, I received Mr. Wang's unrestrained guidance and teachings, and my gratitude for him cannot be expressed in words. However, due to my own limitations in knowledge and insight, I regret that many aspects did not reach the level of Mr. Wang's expectations and requirements. I hope that further efforts in the future can make up for these shortcomings and produce works that satisfy Mr. Wang, living up to his teachings. Liu Xiaohui, Qian Han, and Yuan Wenjing, among others, played an irreplaceable role in supporting me financially and morally, as well as in providing access to books and materials, which contributed to the timely completion of my writing task. Li Kang read the manuscript of Chapter , and Gu Haiyan read the manuscripts of Chapters II and III, offering corrections that not only enriched the book but also greatly benefited me intellectually. Jin Jian of the Documentation Center of the French Culture Center at the Institute of Comparative Culture, Peking University, provided strong support in the field of literature and books, greatly facilitating my reading and reference materials on the subjects discussed. Li Chunying, Mo Changhong, and Yuan Jiahong, among my colleagues, always provided me with convenience and understanding, allowing me to maintain a rare peace and comfort in my work environment for a long time. I extend my heartfelt gratitude to all of them here.
Indeed, writing can change a person, especially when writing this book. "Having written" or "not having written" is a signatory mark, at least in my view, it is the dividing line between the "wandering man" (Homovagus) and the "academic" (Homoacademicus). Born in the wilderness, one is bound to be rough and unrestrained, wandering freely among the heavens and earth, unaware of rules, with a certain flair of a wandering hero. Once one takes up writing, scholarly works, and establishing truths, one becomes gentle, orderly, and conventional, transforming from the wild to the refined. Writing means farewell, means moving away, the ivory tower is high, the road of the wandering world is far, but in reality, it is moving away from the invisible wandering world and entering the tangible wandering world. Whether one is a wandering man or an academic, there is one thing in common: "Once in the wandering world, one cannot help oneself." In fact, the other way around, one is always a man of the wandering world, because one is always a free but unfree man. A pure wandering man lacks roots, and a pure academic lacks courage. A wandering man, if he possesses some qualities of an academic, is less impulsive and crude, generous and magnanimous yet refined, can be a hero of the age. An academic, if he retains some spirit of a wandering man, is more temperamental and spirited, calm and composed yet passionate, can be a distinguished figure of the age. However, for me, whether a wandering man or an academic, I am always wandering, as a wandering man, it is the wandering of the body, as an academic, it is the wandering of the heart, always present but not truly present, the heart present but not truly present. An endless wandering world, endless possibilities, all personal ideas can only be one-sided wishes. The completion of writing does not mean the fulfillment of wishes, but the beginning of a challenge and an adventure.
"Having written" or "not having written" also has another meaning, it refers to the outcome of writing. Once a text is written, it enters the academic discourse, and the author becomes an object of judgment. The writing of a book always implies a judgment on the author's fate. I am very happy to have had the opportunity to write this book, but I do not hold it in high regard, because I am fully aware of its crudeness and superficiality. Zhuangzi said, "Where life begins, death begins; where death ends, life begins; where yes ends, no begins; where no ends, yes begins." I am deeply fascinated by this, although it was not specifically meant for me, I feel it is closely related to my temperament and fate. The reason I am happy is that I finally have the chance to express my gratitude. To be precise, I wrote this postscript as a reason to write this book, throughout the writing process, I have always been filled with deep respect and gratitude. I want to thank my teachers and friends, of course, as well as my family: years of reading life have broadened my horizons but also added to my parents' hardships and the wrinkles on their foreheads; my loving grandmother devoted endless effort to my reading life but could not see the publication of my book, and now her grave is already overgrown with grass! The completion of a book, in a certain sense, is also the construction of a tomb. I hope it carries my respect and gratitude, becoming a memorial and witness.
Postscript but not unimportant, I extend my sincere gratitude and respect to the gentlemen of Shandong Education Press!