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 examine, supported through a theoretical framework in accordance with 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. concentrating on thirteenth-century Arthurian prose romances, l. a. Queste del Saint Graal and Perlesvaus, and drawing broadly at the wider box of previous French Grail literature together with the works of Chr?tien and Robert de Boron, the e-book examines the non-public, social and textual results produced through encounters with the Grail with the intention to recommend that the Grail itself is instrumental not just in developing but in addition in nerve-racking, the discursive, psychic and cultural bonds which are represented during this complicated and appealing literary culture. BEN RAMM is study Fellow in French, St. Catharine's collage, Cambridge.
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Extra resources for A Discourse for the Holy Grail in Old French Romance (Gallica)
92. NEW DISCOURSE OF THE GRAIL 21 The third chapter begins by considering how the body is critically implicated in notions of sin. As a site of sexuality the body can be the cause of sin, specifically the sin of ‘luxure’ [‘lust’] against which the Queste inveighs so bitterly; the body can also represent the site at which that sin is inscribed, as is seen in the early medieval ordeal by fire/water; it is also the means of absolving oneself of that sin with the performance of corporal penance. Sin (and its remission) is reconfigured and relocated during the early thirteenth century; no longer tied wholly to the body, sin now comes to be conceived of as a specifically linguistic concept.
Obscured by its institutionalization of the obsessional ritual’ (LA, p. 78). 52 Bracher, ‘Psychological and Social Functions’, p. 123. 53 Lacan’s famous retort to the hysteria of the 1968 student uprisings in France was to dismiss the desire of the protesters as nothing other than the desire for a new Master;54 whether the same could be said of Lancelot and Perceval in the course of their pursuit of the Grail is a question that is addressed in this chapter. Dreaming the discourse of the Analyst a –– S2 à $ –– S1 In the discourses of the University and the Hysteric we have so far encountered two structures that are variations on the dominant theme, that of the Master discourse.
Lacan, S8, p. 177. ¥i]ek, Negative, p. 264 n. 3. Lacan, S8, p. 147. Cf. ” Le trait unaire , the unary feature which triggers love, is always an index of an imperfection’ (Negative, pp. 125–6). 82 ¥i]ek, Negative, p. 266 n. 15. 83 Lacan, S8, p. 167. 30 BEN RAMM [Do you not find some of the magic there that I already showed you around the Che vuoi? It is surely this key, this essential character of the subject’s topology that begins with What do you want? ] We appear to have come full-circle back to our point of departure – the hysterical questioning of the desire of the Other – Deus quid vult?
A Discourse for the Holy Grail in Old French Romance (Gallica) by Ben Ramm