By Pleshette DeArmitt
The proper to Narcissism: A Case for an Im-possible Self-love argues for a rethinking of the concept that of narcissism and goals to wrest it from its universal and pejorative meanings, egoism and self-esteem, via revealing the complexity and value of this concept. In a time while philosophers, cultural theorists, and literary students have emphasised the challenging fail to remember for the opposite, is it now not sheer hubris or folly to make a case for a correct to narcissism? but, this is often accurately what Jacques Derrida does within the correct to Inspection, within which he boldly demands the rehabilitation of this a lot maligned idea and adventure. encouraged via Derrida's provocation, this booklet undertakes the paintings of rehabilitating "narcissism" through patiently reexamining the phrases and figures which were linked to it. It does so through taking on the cutting edge and spectacular remedies of narcissism within the writings of Jean-Jacques Rousseau, Julia Kristeva, and Jacques Derrida.
It is right that those thinkers are identified for incisively exposing a undeniable (traditional) narcissism that has been operative in Western suggestion and tradition and for revealing the violence it has wrought--from the hazards of amour-propre and the pathology of a collective "one's own" to the illusion of the sovereign One. still, every one of those thinkers denounces the naïve denunciation of "narcissism," because the risks of a non-negotiation with narcissism are extra perilous. via reconfiguring "narcissism" as a posh constitution of self-relation throughout the different, those thinkers show the need of an im-possible self-love. taking over topics resembling pitié, transference, mourning, and mind's eye, this ebook unearths new assets and figures for different narcissisms, that are no stranger to like, creativity, and sociality.
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Additional resources for The Right to Narcissism: A Case for an Im-possible Self-love
Sample text
Although the source is natural and, by extension, “all passions are natural,” Rousseau worries that these modifications are potentially hazardous to man’s preservation and well-being—the proper ends of amour de soi (E 213/OC IV:491). “All those [passions] which subject us and destroy us,” Rousseau declares, “come from elsewhere [viennent d’ailleurs]” (E 212/OC IV:491). Further, he insists that “countless alien streams [mille ruisseaux étrangers] have swollen [the original source]. It is a great river which constantly grows and in which one could hardly find a few drops of its first waters” (E 212/OC IV:491).
Nonetheless, in the same book of Emile, Rousseau concedes that “[t]hese dangerous passions will, I am told, be born sooner or later in spite of us. I do not deny it” (E 226/OC IV:510). With trepidation, but without fatalism, he accepts that amour-propre and related passions will be born in man. In fact, as cited in the epigraph to this chapter, Rousseau unequivocally asserts that his aim has never been to prevent or suppress the birth of the passions. In the same passage, Rousseau, speaking directly to his readers, offers a word of caution: “Those who believed that this was my project up to now would surely have understood 38 Rousseau: Passions of Narcissus me very badly [ceux qui croiroient que tel a été mon projet jusqu’ ici m’auroient surement fort mal entendu]” (E 212/OC IV:491).
Until now, the young man, like Rousseau’s savage, knew nothing of love as a social sentiment. However, with what seems to be a furious seashift, the young “man has need of a companion,” and “he is no longer an isolated being. His heart is no longer alone” (E 214/ OC IV:493). How does this remarkable transformation from a more or less asexual child to a sexually differentiated adolescent male occur? Not surprisingly, Rousseau, in part, attributes this metamorphosis to the movement of nature itself.