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This article deals with criticizing several forms of essentialist politics and the problem of conceptualizing "Outside of the Power" through the ideas of Jacques Lacan. His arguments about subjectivity, signification, and particularly his notion of "Lack" or "the Real", will be used as a way of breaking through the theoretical impasse of social theory for explaining power operation that has arisen. He allows us to go beyond the limits of the marxist and post-structuralist paradigm to explore
this question of "outside of the power". I use the concept of "the Lack" at the base of subjectivity to formulate a notion of "Outside of the Power" that does not become essentialist or foundational - which does not reaffirm the power and reproduce political domination, in other words, "the place of Power". I also use Lacanian ideas such as "the Real" to contest Habermas' ideal of rational communication and the discourses of Marxist "revolution" and populist "the people" in Korea. This critique of these discourses is relevant here, not only because the ideal of societal totality(Marxism) and rational communication(Habermas) founded on this, is similar to "essentialism" it is also important to show that the universal and essential categories that this revolution and communication is based on amount to a totalitarian discourse that is embroiled in the very domination it claims to eschew. Moreover, this Lacanian terminology is applied to the identity of society, and I attempt to reconstruct the notion of political social identity on the basis of its own impossibility and emptiness. The Social is shown to be constructed by its limits, by what makes its complete identity impossible - namely power. However, the identity of power is found to be incomplete, so there is a gap between power and identity. But this lack is not from another, natural world, as marxist and populist would contend, on the contrary, it is produced by the power it limits. This would allow us to conceptualize "Outside of the power", paradoxically on the inside of power - in other words, a non-essentialist point of resistance.
I argue that resistance must not refer to essentialist foundations if it is to avoid reaffirming domination. This is because, as I have shown, "the place of power" is inexorably linked to essentialism. Therefore, the purpose of this writing is perhaps to show that politics can be thought in both a non-essentialist, non-universal way, and in a way which is productive and not nihilistic. To say this may not sound all that radical or contentious, but it must be remembered that political theory is still, to a large extent, trapped within populist discourses which limit it to certain norms and modes of subjectivity, while dominating and excluding others. The political-ethical project that I attempt to outline is an open project, a project defined by its fundamental incompleteness. I can only offer a few suggestions here. The point of this discussion is not really to construct a political-ethical project qua universal criteria of political action, but rather to show how this political-ethical project arises through the limitations of modern political discourses in Korea.
this question of "outside of the power". I use the concept of "the Lack" at the base of subjectivity to formulate a notion of "Outside of the Power" that does not become essentialist or foundational - which does not reaffirm the power and reproduce political domination, in other words, "the place of Power". I also use Lacanian ideas such as "the Real" to contest Habermas' ideal of rational communication and the discourses of Marxist "revolution" and populist "the people" in Korea. This critique of these discourses is relevant here, not only because the ideal of societal totality(Marxism) and rational communication(Habermas) founded on this, is similar to "essentialism" it is also important to show that the universal and essential categories that this revolution and communication is based on amount to a totalitarian discourse that is embroiled in the very domination it claims to eschew. Moreover, this Lacanian terminology is applied to the identity of society, and I attempt to reconstruct the notion of political social identity on the basis of its own impossibility and emptiness. The Social is shown to be constructed by its limits, by what makes its complete identity impossible - namely power. However, the identity of power is found to be incomplete, so there is a gap between power and identity. But this lack is not from another, natural world, as marxist and populist would contend, on the contrary, it is produced by the power it limits. This would allow us to conceptualize "Outside of the power", paradoxically on the inside of power - in other words, a non-essentialist point of resistance.
I argue that resistance must not refer to essentialist foundations if it is to avoid reaffirming domination. This is because, as I have shown, "the place of power" is inexorably linked to essentialism. Therefore, the purpose of this writing is perhaps to show that politics can be thought in both a non-essentialist, non-universal way, and in a way which is productive and not nihilistic. To say this may not sound all that radical or contentious, but it must be remembered that political theory is still, to a large extent, trapped within populist discourses which limit it to certain norms and modes of subjectivity, while dominating and excluding others. The political-ethical project that I attempt to outline is an open project, a project defined by its fundamental incompleteness. I can only offer a few suggestions here. The point of this discussion is not really to construct a political-ethical project qua universal criteria of political action, but rather to show how this political-ethical project arises through the limitations of modern political discourses in Korea.
목차
Ⅰ. 序論-‘권력으로의 회귀‘
Ⅱ. 본질주의 관념 비판
Ⅲ. ‘결여‘와 권력의 ‘외부‘
Ⅳ. 실재(계)와 저항의 정치윤리
Ⅴ. 結論
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