O Lacanovem Triumfu religije in o nekaterih z njim povezanih rečeh

The points of departure of the article are theses from Lacan’s The Triumph of Religion. The text attempts to provide elements for an understanding thereof by relating it to Lacan’s own work as well as some other contexts. Although Lacan’s position can be elucidated by different conceptual pairs (psychoanalysis/religion; symptom/world; “what does not go well”/”what goes well”; psychoanalysis /religion) and related to contemporary anxiety and discontent with scientific and technological advancement/progress, the text first points out the context of the word “triumph” in Lacan. It pertains to the Imaginary in Lacan’s sense, which is also related to Kojève’s Hegel and to “the end of the history” (Kojève). This particular “triumph of religion” is exposed by a rather unknown Kojève’s text from 1946, which defines the need for a Latin Empire, a project that Kojève was engaded in and which is now known as EU. The contemporary European relation to science and critical theory, the demand for their operationability, the omnipresence of evaluation procedures, and the Accoyer affair from 2003 in relation to psychoanalysis put Lacan’s claim as to the “triumph of religion” in a rather different context. The second part of the text points out some of Lacan’s key claims about science and religion, his thesis on “a true religion”, Christianity and atheism. The final part of the text presents yet another context for The Triumph and puts the latter in the context of Benjamin’s claim about capitalism as religion defined by its tendency to supress sleep and rest (Crary). This can be achieved only artificially and with the help of pharmacology, drugs and of what Laurent de Sutter names “narcocapitalism”.Tekst izhaja iz tez v Lacanovem tekstu Triumf religije. Podati skuša elemente za njegovo razumevanje, postavlja ga v kontekst Lacanovega opusa ter nekaterih drugih kontekstualnih umestitev. Čeprav je Lacanovo izhodišče mogoče opredeliti skozi celo kopico pojmovnih parov (psihoanaliza/religija; simptom/svet; »tisto, kar ne gre«/»kar gre dobro«; psihoanaliza/znanost) in ga umestiti glede na sodobno tesnobo ter nelagodje ob znanstvenem napredku,  tekst najprej izpostavlja, kaj za Lacan sploh je »triumf«, tega naveže na Imaginarno, Kojèvega Hegla in »konec zgodovine« (Kojève). Ta je določen kot »triumf religije«, kakor ga izpostavi Kojèvov tekst iz leta 1946, ki opredeljuje potrebo po ustanovitvi Latinskega imperija, kar je predstavljal tudi Kojèvov povojni angažma za ustanovitev tega, kar je danes EU. Sodobna evropska situacija v razmerju do znanosti in kritične teorije, zahteve po njuni operacionabilnosti, vseprisotnost postopkov evaluacije, afera Accoyer iz 2003 v povezavi s psihoanalizo, v nekoliko drugačen kontekst postavljajo Lacanovo tezo o »triumfu religije«. V nadaljevanju tekst izpostavi ključne Lacanove postavke v razmerju do znanosti in do religije, teze o »resnični religiji«, krščanstvu in ateizmu. V zadnjem delu tekst predlaga še nek drugačen kontekst za razumevanje obravnavanega Lacanovega teksta, kontekst kapitalizma kot religije (Benjamin), ki ga opredeljuje težnja po nenehni ukinitvi spanca in počitka (Crary), kar je mogoče umetno vzdrževati le s pomočjo farmacevtske industrije, drog in tega, kar Laurent de Sutter imenuje »narkokapitalizem«