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If one can surmise that objet petit a is the object of desire, it is not the object towards which desire tends, but the cause of desire. For desire is not a relation to an object but a relation to a lack (manque). Then desire appears as a social construct since it is always constituted in a dialectical relationship.
The argument from desire is an argument for the existence of the immortality of the soul. [1] The best-known defender of the argument is the Christian writer C. S. Lewis. Briefly and roughly, the argument states that humans' natural desire for eternal happiness must be capable of satisfaction, because all natural desires are capable of ...
De gustibus non est disputandum, or de gustibus non disputandum est, is a Latin maxim meaning "In matters of taste, there can be no disputes" (literally "about tastes, it is not to be disputed"). [ 1 ] [ 2 ] The phrase is commonly rendered in English as "There is no accounting for tastes" [ 3 ] or "for taste".
The fundamental desire is the incestuous desire for the mother, the primordial Other. [16] Desire is "the desire for something else", since it is impossible to desire what one already has. The object of desire is continually deferred, which is why desire is a metonymy. [17] Desire appears in the field of the Other—that is, in the unconscious.
I consider the genuine (not the imputed) doctrines of Epicurus as containing every thing rational in moral philosophy which Greece and Rome have left us." [ 22 ] The 29th of Epicurus' 40 Principal Doctrines (on the hierarchy of desires) states that desires may be natural and necessary, natural and unnecessary, or neither natural nor necessary ...
"Man is the creature who does not know what to desire, and he turns to others in order to make up his mind. We desire what others desire because we imitate their desires." [2] Mimetic theory has two main parts - the desire itself, and the resulting scapegoating. Girard's idea proposes that all desire is merely an imitation of another's desire ...
Deleuze and Guattari oppose the Freudian conception of the unconscious as a representational "theater", instead favoring a productive "factory" model: desire is not an imaginary force based on lack, but a real, productive force. They describe the machinic nature of desire as a kind of "desiring-machine" that functions as a circuit breaker in a ...
The death-of-desire thesis holds that desires cannot continue to exist once their object is realized. [8] This would mean that an agent cannot desire to have something if he believes that he already has it. [48] One objection to the death-of-desire thesis comes from the fact that our preferences usually do not change upon desire-satisfaction. [8]