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The Dictionnaire Infernal (English: "Infernal Dictionary") is a book on demonology, describing demons organised in hierarchies. It was written by Jacques Collin de Plancy and first published in 1818.
Jacques Collin de Plancy was the father of Victor Collin de Plancy (1853–1924), who, for nearly a decade, starting in 1884, was French Minister to Korea and whose collected art works and books became part of the core of the Korean collections of the French Bibliothèque Nationale and the Musée Guimet in Paris.
Lacanianism or Lacanian psychoanalysis is a theoretical system that explains the mind, behaviour, and culture through a structuralist and post-structuralist extension of classical psychoanalysis, initiated by the work of Jacques Lacan from the 1950s to the 1980s.
For Lacan, the driving-force behind the creation of the ego as mirror-image was the prior experience of the phantasy of the fragmented body. "Lacan was not a Kleinian, though he was the first in France…to decipher and praise her work," [7] but "the threatening and regressive phantasy of 'the body-in-pieces'…is explicitly related by Lacan to Melanie Klein's paranoid position."
Lacan uses his concept of the letter to distance himself from the Jungian approach to symbols and the unconscious.Whereas Jung believes that there is a collective unconscious which works with symbolic archetypes, Lacan insists that we must read the productions of the unconscious à la lettre - in other words, literally to the letter (or, more specifically, the concept of the letter which Lacan ...
Daniel Chandler defines the term as "a signifier with a vague, highly variable, unspecifiable or non-existent signified". [4] The concept of floating signifiers originates with Claude Lévi-Strauss, who identified cultural ideas like mana as "represent[ing] an undetermined quantity of signification, in itself void of meaning and thus apt to receive any meaning".
For Lacan "the Other must first of all be considered a locus in which speech is constituted," so that the other as another subject is secondary to the other as symbolic order. [52] We can speak of the other as a subject in a secondary sense only when a subject occupies this position and thereby embodies the other for another subject.