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Is objet a, insofar as it lacks its mirror image, the vampiric object (vampires, as we know, do not generate their image in a mirror)? It may seem so: are vampires not versions of undead partial objects? However, perhaps, the exact opposite is more appropriate as an image of objet a: when we look at a thing directly, in reality, we don t see it - this it only appears when we look at the thing s mirror image, as if there is, in the mirror image, something more than in reality, as if only the mirror image can bring out the mysterious ingredient for which we search in vain in the object s reality. Or, to put it in Deleuzian terms: the mirror image desubstantializes a thing, depriving it of its density and depth, reducing it to a flat surface, and it is only through this reduction that the purely non-substantial objet a becomes perceptible. Slavoj Zizek - From objet a to Subtraction. Kant is without doubt the creator in philosophy of the notion of object. Basically he calls object that which represents, in experience, a unity of representation. One sees here then that the word object designates the resulting locale of the confrontation between receptivity ( something given me in intuition) and constituent spontaneity (I structure this given to the medium of subjective operations of universal value, which, altogether, make up the transcendental). In my own conception, there is neither reception nor constitution, since the transcendental is neither more nor less than the pure multiple, an intrinsic determination of being that I name appearance, or being-there. Alain Badiou - Hegel, Kant, Lacan
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Book Description The Wooster Press, 2007. Condition: New. Adam Helms; Jacques Damez; Kohei Yoshiyuki (illustrator). book. Seller Inventory # M1888301279