By Ben Ramm
The Holy Grail made its first literary visual appeal within the paintings of the twelfth-century French poet, Chr?tien de Troyes, and maintains to fascinate authors and audiences alike. This research, supported by way of a theoretical framework in response to the psychoanalytic works of Jacques Lacan and the cultural conception of Slavoj Zizek, goals to strip the legend of a lot of the mythological and folkloric organization that it has obtained over the centuries, arguing that the Grail could be learn as a symptom of disruption and obscurity instead of fulfilment and revelation. targeting thirteenth-century Arthurian prose romances, l. a. Queste del Saint Graal and Perlesvaus, and drawing generally at the wider box of previous French Grail literature together with the works of Chr?tien and Robert de Boron, the ebook examines the private, social and textual results produced via encounters with the Grail in an effort to recommend that the Grail itself is instrumental not just in developing but additionally in traumatic, the discursive, psychic and cultural bonds which are represented during this advanced and appealing literary culture. BEN RAMM is study Fellow in French, St. Catharine's university, Cambridge.
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Extra resources for A Discourse for the Holy Grail in Old French Romance (Gallica)
199). Recent work reassessing the validity of Nitze’s editorial judgements and constructing an accurate biography of Jean de Nesle has been undertaken by Grand, producing convincing evidence for dating the death of Jean to between September 1239 and January 1240, thereby establishing an absolute terminus ad quem for the romance (see Grand, ‘A Work in Context’ and ‘Jean de Nesle and the terminus ad quem’). 4 However, the proscription was gradually eroded, so that by 1255 ‘all the known works of Aristotle [.
The discourse of the Hysteric derives its designation from the fact that its most striking manifestation is found in clinical cases of hysterical neurosis. It is here that an intimate relationship between the signifier and the body reveals itself; the hysterical patient’s physical symptoms constitute a site of resistance to the master signifiers that attempt to locate and contain/constrain him within language – the hysteric literally refuses to embody these master signifiers. It is this discourse that most accurately articulates the subject’s symptom: the experience of excessive jouissance that results from the subject’s non-coincidence with master signifiers.
82 The Grail thus conceived of as agalma, the fantasy sign of God’s love, fulfils the very purpose posited above, that of a patch covering the overlapping lacks of the subject and the discourse in which he is alienated or from which he is separated. Lacan suggests the fantasy object can only ever be glimpsed, never apprehended it in its entirety, since it is heavily invested with the enigmatic desire of the Other: Ne retrouvez-vous pas là quelque chose de la magie que je vous ai déjà pointée autour du Che vuoi?