By Ben Ramm
The Holy Grail made its first literary visual appeal within the paintings of the twelfth-century French poet, Chr?tien de Troyes, and keeps to fascinate authors and audiences alike. This examine, supported by way of a theoretical framework according to the psychoanalytic works of Jacques Lacan and the cultural idea of Slavoj Zizek, goals to strip the legend of a lot of the mythological and folkloric organization that it has bought over the centuries, arguing that the Grail could be learn as a symptom of disruption and obscurity instead of fulfilment and revelation. concentrating on thirteenth-century Arthurian prose romances, l. a. Queste del Saint Graal and Perlesvaus, and drawing largely at the wider box of outdated French Grail literature together with the works of Chr?tien and Robert de Boron, the ebook examines the private, social and textual results produced by way of encounters with the Grail on the way to recommend that the Grail itself is instrumental not just in growing but in addition in aggravating, the discursive, psychic and cultural bonds which are represented during this complicated and beautiful literary culture. BEN RAMM is learn Fellow in French, St. Catharine's collage, Cambridge.
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Additional resources for A Discourse for the Holy Grail in Old French Romance (Gallica)
123–4. Cf. ¥i]ek: ‘the matheme of the discourse of perversion is the same as that of the analyst’s discourse’ (‘Four Discourses, Four Subjects’, pp. 79–80). 57 See in particular Lacan, S11, pp. 227–40. 58 Bracher, ‘Psychological and Social Functions’, p. 123. NEW DISCOURSE OF THE GRAIL 23 nevertheless S1 – a (new) master signifier which, with a simple quarter-turn of the structure, will re-establish itself in the dominant position, returning to the discourse of the Master. Thus to assert, as Bracher does, that ‘the discourse of the Analyst [.
The impuissance (inability) that besets the lower level of the structure is consequential to this impossibility, and defines the disjunctive relationship between the product and the truth of discourse that we have already seen at work, most notably in the discourse of the University. The other receives from the agent a message whose truth cannot be verbalized, and responds to that (misunderstood) message by generating a product. This product crucially results from misrecognition, and can therefore have no bearing on the truth of the discourse, since that was fundamentally 61 Verhaeghe, ‘From Impossibility to Inability’, p.
51 ¥i]ek comments on ‘the hysterical, “scandalous” kernel of Christianity, [. ] obscured by its institutionalization of the obsessional ritual’ (LA, p. 78). 52 Bracher, ‘Psychological and Social Functions’, p. 123. 53 Lacan’s famous retort to the hysteria of the 1968 student uprisings in France was to dismiss the desire of the protesters as nothing other than the desire for a new Master;54 whether the same could be said of Lancelot and Perceval in the course of their pursuit of the Grail is a question that is addressed in this chapter.