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Marquard has apparently answered the question in our title. But even if we agree that Freud is the early Schelling disenchanted, we can and perhaps must still ask: is a disenchanted Schelling still Schellingian? The question could well be put to Slavoj Žižek, who has carried the disenchantment of Schelling further than anyone else. 1 Žižek shows how Schelling‘s neo-Kabbalistic notion of the contraction of being, which makes the finite order possible (God‘s decision to become a creator and thus bring an end to eternity), mytho-metaphysically dramatizes Lacan‘s developmental psychology: after the cut of the logos, the interdiction of the Father (le nom/non du Pere), the pre-Oedipal unity of the child with the mother contracts into the ineffable and inassimilable ―real‖ so that symbolically mediated ego-life can begin. To be sure, Žižek does not claim that Lacan‘s psychoanalysis is based on Schelling; rather, he claims, that Schelling can be fruitfully read through Lacan. There is however
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Marquard has apparently answered the question in our title. But even if we agree that Freud is the early Schelling disenchanted, we can and perhaps must still ask: is a disenchanted Schelling still Schellingian? The question could well be put to Slavoj Žižek, who has carried the disenchantment of Schelling further than anyone else. 1 Žižek shows how Schelling‘s neo-Kabbalistic notion of the contraction of being, which makes the finite order possible (God‘s decision to become a creator and thus bring an end to eternity), mytho-metaphysically dramatizes Lacan‘s developmental psychology: after the cut of the logos, the interdiction of the Father (le nom/non du Pere), the pre-Oedipal unity of the child with the mother contracts into the ineffable and inassimilable ―real‖ so that symbolically mediated ego-life can begin. To be sure, Žižek does not claim that Lacan‘s psychoanalysis is based on Schelling; rather, he claims, that Schelling can be fruitfully read through Lacan. There is however
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