Esta pesquisa faz uma reflexão sobre a incidência do feminino e o gozo que lhe é próprio, na clínica psicanalítica e no social. A hipótese que sustenta o trabalho é a de que, na estrutura neurótica, quando o sujeito ocupa a posição feminina e experimenta o gozo Outro, pode vivenciar uma espécie de loucura, de sem-razão, que se expressa através de fenômenos aparentemente semelhantes aos de uma psicose. Freud deixou em aberto a questão do Dark Continent que habita as mulheres. Lacan partindo das elaborações freudianas pode avançar na questão ao separar feminino e mulher, utilizando-se das fórmulas da sexuação. O uso dessas fórmulas permitiu a Lacan conceituar o feminino como o que está fora da norma fálica e pode ser experimentado por qualquer um que se situe na posição do não-todo fálico. Esta pesquisa apresenta um estudo do gozo através da obra de Freud e Lacan para distinguir o gozo do Outro barrado, do gozo do Outro não barrado. Os casos clínicos aqui apresentados exemplificam alguns efeitos da experiência da alteridade: o gozo místico, a relação de devastação entre mãe e filha, e a experiência do gozo feminino no encontro com o Outro sexo. / This research is a reflection about the frequency of feminine and its own jouissance in the psychoanalytic and social clinic. The hypothesis that supports the work is that, in the neurotic structure, when the subject occupies the feminine position and experience the Other-jouissance, the subject can experience a kind of madness, unreason, which is expressed through apparently similar phenomena to those of a psychosis. Freud left open the question of the Dark Continent which dwells within women. Lacan starting from Freudian elaborations could progress into the issue when he separated feminine from woman, by using the formulas of sexuation. The use of these formulas allowed Lacan to form an opinion about women as what is outside the phallic standard and can be experienced by anyone who is situated in the position of not-all phallic. This research presents a study of jouissance through the work of Freud and Lacan to distinguish the jouissance of the barred Other from the jouissance of the non-barred Other. Clinical cases presented here illustrate some effects of the otherness experience: the mystic joy, the devastation in the relationship between the mother and the daughter, the experience of feminine jouissance in the encounter with the Other sex.

Esta pesquisa faz uma reflexão sobre a incidência do feminino e o gozo que lhe é próprio, na clínica psicanalítica e no social. A hipótese que sustenta o trabalho é a de que, na estrutura neurótica, quando o sujeito ocupa a posição feminina e experimenta o gozo Outro, pode vivenciar uma espécie de loucura, de sem-razão, que se expressa através de fenômenos aparentemente semelhantes aos de uma psicose. Freud deixou em aberto a questão do Dark Continent que habita as mulheres. Lacan partindo das elaborações freudianas pode avançar na questão ao separar feminino e mulher, utilizando-se das fórmulas da sexuação. O uso dessas fórmulas permitiu a Lacan conceituar o feminino como o que está fora da norma fálica e pode ser experimentado por qualquer um que se situe na posição do não-todo fálico. Esta pesquisa apresenta um estudo do gozo através da obra de Freud e Lacan para distinguir o gozo do Outro barrado, do gozo do Outro não barrado. Os casos clínicos aqui apresentados exemplificam alguns efeitos da experiência da alteridade: o gozo místico, a relação de devastação entre mãe e filha, e a experiência do gozo feminino no encontro com o Outro sexo. / This research is a reflection about the frequency of feminine and its own jouissance in the psychoanalytic and social clinic. The hypothesis that supports the work is that, in the neurotic structure, when the subject occupies the feminine position and experience the Other-jouissance, the subject can experience a kind of madness, unreason, which is expressed through apparently similar phenomena to those of a psychosis. Freud left open the question of the Dark Continent which dwells within women. Lacan starting from Freudian elaborations could progress into the issue when he separated feminine from woman, by using the formulas of sexuation. The use of these formulas allowed Lacan to form an opinion about women as what is outside the phallic standard and can be experienced by anyone who is situated in the position of not-all phallic. This research presents a study of jouissance through the work of Freud and Lacan to distinguish the jouissance of the barred Other from the jouissance of the non-barred Other. Clinical cases presented here illustrate some effects of the otherness experience: the mystic joy, the devastation in the relationship between the mother and the daughter, the experience of feminine jouissance in the encounter with the Other sex.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / O presente trabalho tematiza a ideia de emancipaÃÃo e liberdade para Zizek, um conceito de liberdade estritamente materialista e pÃs-metafÃsico. Se a Ãnfase, hoje, nos ideais do Esclarecimento (AufklÃrung) fornecidos pela modernidade à considerada um retrocesso diante de nossa realidade pÃs-moderna, Zizek encara o desafio de reintegrar tais princÃpios no cenÃrio filosÃfico atual de maneira muito singular. Seu mÃrito consiste fundamentalmente em abordar o cerne da questÃo contemporÃnea (no que tange à ciÃncia, ontologia, subjetividade e polÃtica) a partir dos ideais modernos que abrem a perspectiva de emancipaÃÃo e liberdade humana. Nosso trabalho tem, portanto, como tarefa explorar esse tema da liberdade nos tempos atuais, radicalizando, assim, o que Kant compreendia com o princÃpio da AufklÃrung, a saber, a saÃda do homem da minoridade, da qual ele mesmo à culpado. Nesse sentido, o tema serà dividido em quatro linhas temÃticas principais: i) ciÃncia e epistemologia, ii) ontologia, iii) subjetividade e iv) polÃtica emancipatÃria. No primeiro ponto à discutido o ideal de AufklÃrung para Zizek e como este se contrapÃe diretamente com a perspectiva de Habermas e seu projeto de uma modernidade inacabada. Para isso, tomamos como fio condutor a polÃmica sobre o tema da biogenÃtica, e, a partir daÃ, procuramos demonstrar como que a concepÃÃo de modernidade para Zizek à ainda mais radical do que a de Habermas. No segundo capÃtulo, procuramos desenvolver o modo como Zizek fundamenta a base ontolÃgica da liberdade a partir da passagem de Kant a Hegel. O foco à depositado na mudanÃa paralÃctica do obstÃculo epistemolÃgico, em Kant, para a sua condiÃÃo ontolÃgica positiva, em Hegel. Ou seja, o modo como Hegel radicaliza o pensamento kantiano a partir de uma torÃÃo dialÃtica puramente formal. No terceiro capÃtulo, a perspectiva da liberdade à deslocada agora para o campo da subjetividade, na relaÃÃo dialÃtica entre a Lei moral kantiana e o gozo sÃdico. Nesse sentido, procuro mostrar primeiramente como que Lacan articula Kant com Sade, para, em seguida, pensar como que o psicanalista procura uma saÃda para o princÃpio de liberdade kantiana a partir da Lei do desejo, o que nos permite pensar um Kant sem Sade. No quarto e Ãltimo capÃtulo, passo para uma discussÃo propriamente polÃtica, onde questiono como à possÃvel uma polÃtica verdadeiramente emancipatÃria, vinculada à ideia de luta de classe e ato polÃtico. Em cada ponto tratado, esforÃamo-nos por radicalizar o princÃpio de liberdade humana em sua base materialista. O interessante na abordagem do materialismo dialÃtico de Zizek à que, em momento algum, cabe substituir nossa realidade por outra melhor, mas apenas â e isso à o fundamental â radicalizar o que permanece in potentia na nossa. / The present work discusses the idea of emancipation and freedom for Zizek, a concept of freedom strictly materialist and post-metaphysical. If the emphasis today on the ideals of the Enlightenment (AufklÃrung) supplied by modernity is considered a step backwards before our reality post-modern, Zizek sees the challenge of reintegrating such principles in philosophical scenario today in a very special way. His merit consists basically to approach the kernel of the contemporary question (in terms of science, ontology, subjectivity and politics) from the ideal modern that opens up the prospect of emancipation and human freedom. Our work has, therefore, as task to explore this theme of freedom in current times, in what Kant understood with the principle of AufklÃrung, namely, the leaving of man of minority, of which he himself is guilty. In this sense, the theme will be divided into four main thematic areas: (i) science and epistemology, (ii) ontology, (iii) subjectivity and (iv) emancipatory politics. On the first point it is discussed the ideal of AufklÃrung for Zizek and how it contrasts directly with the perspective of Habermas and his project of a unfinished modernity. For this, we take as a guide the controversy on the subject of biogenetic, and, from then on, we look for to demonstrate as that the conception of modernity for Zizek is still more radical than that of Habermas. In the second chapter, we are seeking to develop how Zizek justifies the ontological basis of freedom from the passage from Kant to Hegel. The focus is deposited in the parallax shift of epistemological obstacle in Kant, for his positive ontological condition, in Hegel. That is, the way as Hegel radicalizes the Kantian thought from a twist purely formal dialectic. In the third chapter, the prospect of freedom is now shifted to the field of subjectivity, the dialectical relation between the Kantian moral Law and the sadistic enjoyment. In this direction, I look for to show first as that Lacan articulates Kant with Sade, then think about how that the psychoanalyst seeks an outlet for the principle of Kantian freedom from the Law of desire, which allows us to think a Kant without Sade. In the room and last chapter, step for a discussion properly politics, where I question as one truly emancipatory politics is possible, linked to the idea of class struggle and political act. In each treated point, we strive to radicalize the principle of human freedom in its materialistic basis. The interesting approach in the dialectical materialism of Zizek is that, at any time, it is replace our reality by another better, but only - and this is crucial - radicalize what remains in potentia in ours.

Cette recherche vise à répondre aux critiques que certains auteurs de la théorie queer ont adressé à la théorie lacanienne, en l´accusant d´homophobe. Nous proposons une nouvelle approche de la sexualité humaine qui ne sera plus instaurée à partir de l´ordre symbolique du Complexe d´Œdipe. À la fin de son enseignement, Lacan reconnaît qu´ « Il n´y a pas de rapport sexuel », et avec cet aphorisme il nous ouvre la porte vers un nouveau paradigme orienté vers le réel : la jouissance qui vise l´impossible de la relation sexuelle. Cette jouissance substitutive, comme l´a nommé Jacques-Alain Miller, ne distingue pas entre névrose et perversion. Cette nouvelle lecture qui va au-delà de la clinique structurelle surgit du nœud borroméen, c´est-à-dire, de ce qui fait tenir ensemble les registres symbolique, réel et imaginaire du désir et de la jouissance. Nous prétendons surmonter l´Œdipe par le biais du tout dernier enseignement de Lacan. Pour ce faire, nous avons revisité le célèbre cas de « la jeune homosexuelle » de Freud, à partir des nouveaux éléments de son histoire publiés dans sa biographie intitulée Sidonie Csillag, Homosexuelle chez Freud. Lesbienne dans le siècle. Grâce à cette nouvelle conception borroméenne nous regarderons l´homosexualité sous un autre angle. Notre but sera de trouver les convergences entre ce nouveau paradigme borroméen de la psychanalyse et la théorie queer. / This investigation aims to respond to the critiques certain authors of queer theory have addressed to Lacanian theory, namely the accusation of homophobia. At the end of his teaching, Lacan recognized « There is no sexual relation »; and with this aphorism, he opened the door to a new paradigm oriented by the real: jouissance that aims at the impossible of the sexual relation. This substitutive jouissance, as Jacques-Alain Miller named it, doesn’t distinguish between neurosis and perversion. This new reading which goes beyond the structural clinic springs from the Borromean knot, in other words, that which holds the symbolic, real, and imaginary registers of desire and jouissance together. We purport to overcome the Oedipus complex by way of the very last Lacanian teaching. In order to do so, we revisited Freud’s extremely well-known case of the “young homosexual woman”, starting from new historical elements published in her biography entitled, Sidonie Csillag: Jeune Homosexuelle chez Freud, lesbienne dans le siècle. We will regard homosexuality from another angle thanks to the new Borromean conception. Our goal shall be to find the convergences between this new Borromean paradigm of psychoanalysis and Queer theory.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Depuis la nuit des temps, le sujet se pose à lui-même la question de savoir ce qui il est. Chercher une parole pour la haine était une façon de mettre en évidence, au cœur de cette passion (la passion de la haine), l’être parlant, sa fatalité et sa révolte. Les hommes de la Grèce antique ont répondu par le mythe. Dans cette tentative de représenter la question des origines et de l’impossible, ils ont intégré la haine. La haine surgit comme un reste provenant de temps immémoriaux, elle est liée à la rencontre de l’humain avec le langage et, également, au mouvement qui l’éloigne de l’Autre, lieu du langage, pour prendre le risque de devenir sujet du désir. Il s’agit de repérer la haine et ses fonctions dans la subjectivité : cela implique de prendre en compte les façons adoptées par le sujet pour penser et traiter le réel auquel il a affaire. Le mythe et la tragédie, mettant en récit les pires violences (le matricide, l’inceste, le cannibalisme, l’infanticide, le parricide, le meurtre, le massacre), situent une haine qui peut, ainsi que les récits le présentent, se déchaîner si elle n’est pas traitée par le symbolique. Les crimes semblent ignorer l’écoulement des siècles, ils se répètent inlassablement, et la haine reste une compagne constante des positions du sujet face à son destin. Or, si le sujet maintient sa quête d’explication des pulsions destructrices qui l’occupent, et s’il tente toujours d’énoncer comment sa subjectivité se tient avec l’époque qui l’accueille, il ne peut pas faire appel au mythe, ni à un quelconque discours de portée universelle reconnaissant ses solutions singulières pour traiter sa propre altérité. Face à un discours qui cherche à « enterrer » le sujet de la parole, au fondement de la civilisation et du lien social, la littérature et l’art prennent le relais et proposent des représentations susceptibles « d’entourer » la passion haineuse, et de mobiliser le sujet du désir. La psychanalyse répond, de son côté, par la prise en considération des solutions singulières et de la responsabilité éthique, tant du clinicien que de l’analysant, dans leur maintien, leur restauration, leur changement. / Since the dawn of time, the subject has wondered about what he is. Looking for a hate speech was a way to highlight the speaking being, his fate and his rebellion, in the center of this passion (the passion of hate). Men from Ancient Greece responded through myth. In their attempt to represent the question of the origins and of the impossible, they integrated hate. Hate arises like remnants from immemorial time; it is linked to human encounter with language and with movement separating it away from the Other, the place of language, in order to take the risk of becoming the subject of desire. Tracing hate and its functions in subjectivity: this implies to take into account the ways adopted by the subject to think and deal with real. Myth and tragedy, taking into account the worst human violence (matricide, incest, cannibalism, infanticide, parricide, murder, massacre), put into place a hate that can, as tales depict it, lash out if it is not treated by the symbolic. Crimes seem to ignore the flow of centuries and are repeated endlessly, and hate remains a constant companion of the positions of the subject facing his destiny. However, if the subject maintains his quest to explain the destructive impulses that occupy him, and if he always tries to state how his subjectivity is held together with the age in which he lives, he cannot appeal to myth, nor to any speech of universal scope acknowledging his own singular solutions to deal with his own alterity. Facing a discourse attempting to "bury" the subject of speech, at the foundation of civilization and of social ties, literature and art take over and offer performances which can "surround" the hateful passion, and mobilize the subject of desire. Psychoanalysis responds, in turn, by the consideration of singular solutions and ethical responsibility of the clinician and the analysand, in their maintenance, restoration and changes.

Notre question de recherche part de l'une des dernières élaborations théoriques de J. Lacan, les formules de la sexuation élaborées pour rendre raison des choix de jouissance des parlêtres. On se demande si les formules de la sexuation peuvent aussi nous éclairer sur la question de l’identification, sur le choix du symptôme, sur le choix d’objet et sur le choix de l’orientation sexuelle, pour interroger les diverses façons des liens entre les parlêtres, liens du couple, couple mère-enfant, mère-fille, homme-femme, ou liens du groupe.On parte de la théorie des pulsions que Lacan developpe à partir de celle de Freud. Lacan soutient depuis toujours la thèse que l’objet ne serait l’objet de la connaissance, chose qu’impliquerait la connaissance par le moi, parce que le sujet de l’inconscient depuis Freud n’est pas le sujet aristotélique, et donc le monde n’est pas conforme ou complaisant à le pensée (Télévision). Le rapport entre S1 et S2, fait surgir le $ que dans sa division perte quelque chose, c’est à dire a. On rappelle le schéma qui montre l’intersection entre Être et Autre qui cause la perte de a. À partir de cette division « a » n’appartient pas ni à l’être ni à l'Autre (S XI). La théorie des quatre discours, est encore une théorisation qui tente d'expliquer la relation entre sujet et objet, ou entre le sujet et la pulsion, qui fait le tour pour attraper l’objet et ainsi le manque. On peut penser la question du sexe étant liée à la question de l’objet a, soit pour le choix du sexe, soit pour le choix du partenaire sexuel. Si on pense à la question du choix du sexe et du choix du partenaire sexuel par rapport à la théorie des quatre discours, nous faisons l’hypothèse que pas tous les sujets arrivent au choix du sexe, en s‘arrêtant parfois au choix du semblant que permet aussi bien de choisir un partenaire. Soit dans la théorie des discours, représentés graphiquement par quatre algorithmes, soit dans le schéma des formules de sexuation, les flèches représentent le mouvement du sujet vers l'Autre ou vers la jouissance. C’est la question que nous avons posée au début et que nous voulons développer au cours de notre recherche : comment le sujet atteint l’objet de sa jouissance, objet qui lui vient de l'Autre. / Our research question starts from one of Lacan's latest theoretical elaborations, the formulas of sexuation elaborated to explain the choice of enjoyment of speaking beings.We ask ourselves whether the formulas of sexuation that Lacan develops after the theory of the discourses and simultaneously to the Borromean knot topology can clarify questions concerning the identification, the choice of sex and sexual orientation. At the same time if they can help us understand the different ways of relationship between speaking beings, differents pair bonds, man-woman, mother-child, mother-daughter or group bonds. We start from the theory of drives that Lacan develops from that of Freud. The dualism of Freud's theory of drives reflects that between subject and object. Lacan has always supported the thesis that the object is not the object of knowledge which implies the ego, because the subject of the unconscious since Freud is not the Aristotelian subject, that’s why the world is not complaisant to thought. Between S1 and S2, raises $ that in this division loose something namely the object a. We recall the schema that shows the intersection between Being and Other that cause the loss of a which, from this division, doesn‘t belong neither to Being nor the Other. The theory of the four discourses is still a theory that attempts to explain the relation between subject and object, or between the subject and the drive that goes around to catch the object in a way that always misses it. We could think the question of sex being linked to the question of the object a, either for the choice of sex or for the choice of the sexual partner. If we consider the question of choice of sex and the choice of the sexual partner related to the theory of the four discourses, we make the hypothesis that not all subjects arrive at the choice of sex, sometimes stopping at the choice of semblance that allows as well to the choice of a partner. Either in the theory of discourses, represented graphically by four algorithms, or in the schema of the formulas of sexuation, the arrows represent the movement of the subject towards the Other or towards the enjoyment. That is the question we posed at the beginning that we want to develop in our research: how the subject reaches the object of his enjoyment, an object that comes to him from the Other.

Submitted by Rosivalda Pereira (mrs.pereira@ufma.br) on 2017-05-22T19:09:18Z No. of bitstreams: 1 MarcioCosta.pdf: 570818 bytes, checksum: 7133c5ab460889c9d5ebfa5ab644b9e3 (MD5) / Made available in DSpace on 2017-05-22T19:09:18Z (GMT). No. of bitstreams: 1 MarcioCosta.pdf: 570818 bytes, checksum: 7133c5ab460889c9d5ebfa5ab644b9e3 (MD5) Previous issue date: 216-05-08 / The use and addiction on psychoactive substances have been a noticeable concern nowadays. Be it for its constant presence in the media or because it is a challenging matter for researchers and jurists, we consider this to be a relevant issue for our society. In such context, through theoretical research, based on the lacanian return to the freudian theories , we aim to analyze the phaenomenon of toxicomania through the perspective of the psychoanalysis. As we work with toxicomania through the psychoanalytic point-of-view, it implies that the unconsciousness is the basis of our considerations, so that our objective and interest is not the drug itself, but the effects on the subject which engages in such addiction. Taking into consideration that the subject cannot be reducted to individuality, we intend to analyze how the toxicomania refers also to the social structure. We aim to search for the theoretical foundations that justify the assumption that toxicomania is not a particular symptom, but one that relates to our current social structure. In order to meet these purpouses, it was necessary to articulate our major issue with concepts such as pleasure, repetition and jouissance. / O consumo e dependência de substâncias psicoativas têm ocupado um lugar de destaque na atualidade. Seja por sua presença constante nos veículos midiáticos, seja pelo desafio que representa tanto para o legislador quanto para o pesquisador, consideramos que essa é uma temática premente para nossa sociedade. Nesse cenário, por meio de uma pesquisa teórica, fundamentada no retorno a Freud realizado por Lacan, interrogamos o fenômeno da toxicomania pela perspectiva da psicanálise. O trabalho com a toxicomania pela via psicanalítica implica considerar o inconsciente como suporte de toda consideração que aqui realizamos, de modo que nosso ponto de partida e foco de interesse não é a droga, e sim o que se passa no nível do sujeito que pode se engajar nos tóxicos. Levando em consideração que o sujeito não é redutível ao individual, objetivamos analisar como a toxicomania concerne ao social. Buscamos situar as balizas teóricas que justificam a proposição de que a toxicomania não é um sintoma particularizável, mas que concerne ao nosso modo atual de organização social. Para tanto, se impôs a nós o trabalho de articulação de nosso tema central com noções como prazer, repetição e gozo.

Ce travail aborde la sublimation dans l’enseignement de Lacan selon deux soucis: l’interroger à l’intérieur de la théorie et mettre celle-ci en résonance avec la clinique pour déterminer son champ d’application et sa valeur heuristique.Partant de son appartenance conceptuelle à la doctrine de la jouissance, cette recherche montre comment la sublimation participe à la détermination de deux dimensions de l’expérience psychanalytique: le surgissement du sujet au-delà du principe du plaisir et la constitution de l’objet en-deçà de celui-ci. Une topologie du transfert qui les articule devient alors visible à la lumière de sa con-ceptualisation. Sur cet axe, cet ouvrage pose que la conceptualisation lacanienne de la su-blimation met en question la réduction du transfert à sa nature imaginaire et nar-cissique. Avec le concept de sublimation, cette réduction, dé-constructive de l’amour de transfert énoncé par Freud et théorisée de la perspective du rapport de l’amant à l’aimé du banquet platonicien, est vouée à être dépassée comme né-cessité de discours par l’amour courtois. Des vignettes cliniques montrent comment la sublimation intervient dans une pratique qui vise la conversion de la jouissance au désir selon le dispositif de la lettre et structure par son agir le discours psychanalytique. Une valorisation du terme de sublimation s’impose afin de préciser sa spé-cificité face à d’autres termes qui lui sont corrélatifs comme le néologisme sin-thome ou encore l’acception que Lacan donne au terme d’escabeau. Une considé-ration épistémologique se dégage alors de sa capacité autonome de produire du savoir à l’intérieur du discours de la psychanalyse. / Concerns: to question it inside the theory and to put it in resonance with the clinic to determine its field application and its heuristic value. Starting from its conceptual belonging to the doctrine of jouissance, this research shows how sublimation contributes to the determination of two dimensions of the psychoanalytic experience: the emergence of the subject beyond the pleasure principle and the constitution of the object below this principle. A topology of the transfer that articulates them becomes visible in the light of its conceptualization. On this axis, this research posits that the Lacanian conceptualization of sublimation questions the reduction of transference to its imaginary and narcissistic nature. With the concept of sublimation, this reduction, de-constructive of the love of transfer enunciated by Freud and theorized from the perspective of the relationship of the lover to the beloved in the Platonic banquet, is doomed to be surpassed as a necessity of discourse by courteous love. Clinical vignettes show how sublimation intervenes in a practice that aims at the conversion of jouissance to desire according to the device of the letter and structures by its action the psychoanalytical discourse. A valorization of the term of sublimation is essential in order to specify its specificity in front of others which are correlative to it like the neologism sinthome or the acceptation that Lacan gives to the term of stool. An epistemological consideration emerges from its autonomous capacity to produce knowledge within the discourse of psychoanalysis

For the readers of White Noise, the first issue he or she has to deal with is the relationship between the society and the individual. But DeLillo was never straightforward in Jack¡¦s narrative. From time to time, the reader is asked to judge by themselves about the authorial intention and the narrator¡¦s attitude toward the characters¡¦ suffering. As both the narrator and a character, Jack Gladney typifies the tension of locating the hope of resistance in a seemingly hopeless situation. As the narrator, Jack¡¦s attitude toward the corrupting force of the society would seem to vacillate among indifference and affirmation. Yet, his indifference would appear to be sarcastic or even accusatory if one remembers that he or she is reading one of DeLillo¡¦s novels. The interpretive deadlock, then, can be summarized into the following question: if DeLillo intended to posit the possibility of resistance through the process of writing and reading, how can it be realized in the protagonist with whom the reader is invited to identify? Numerous approaches are adopted by the critics, and yet the enigmatic ending of the novel continues to challenge the results of their efforts. With ease, Jack Gladney returns to his normal routine after he nearly kills a man, but it is indicated that he is never the same person as exhibited in the previous chapters. To determine the nature of transformation and its implication for the existence of hope, this thesis sets out to dissect the important elements in the last chapter. As the novel ends in Jack¡¦s shopping, the chapter two of this thesis traces the influence of capitalism on the characters. It is found that the characters¡¦ enjoyment of the consumerism is correlative with a fundamental imperfection in their sense of self. In narrating the stories about him, Jack Gladney cannot hide his anxiety for failing to be a good professor, husband and father. From a Lacanian perspective, the disjointedness reveals the failure of the system to provide all his needs. Still, Jack and others are spurred to immerse harder in the ever-revolutionizing mode of enjoyment, endlessly deferring from confronting the void inherent in all their pursuits. Before Jack returns to shop for the last time in the novel, however, he is infected by toxic substance that causes him to eye the capitalist system with suspicion. During the outbreak of the disaster, the New Age belief system, painful enjoyment and environmental crisis are associated with the oppressive force of capitalist development. They all reappear in the end of the novel, yet they are no longer threats for Jack; instead, he finds them enjoyable. In the chapter three of this thesis, my analysis recounts how the characters¡¦ reluctance to depart from their routine of enjoyment contributes to their intentional disavowals of the injuries the system brings to them. In Jack¡¦s case, the biopolitical control that results in the elevation of the status of medical science and enjoyment causes him to resubmit himself more violently to the system. He becomes a killer and enjoys seeing himself as such who seems to contribute to all the subjects in the capitalist society. It is after such sad transformation that the final chapter begins, suddenly deflating the emotional turbulences accumulated throughout the previous chapters. The enigmatic vacuum is still accompanied by signs of Jack¡¦s transformation. However, the omnipresence of death in the chapter seems to weaken the certainty for a pessimistic future of suffering in the capitalist system. Waiting before the checking out point, Jack is in fact facing to the end of vicious circle symbolically. The unfathomable death corresponds with the impossibility the reader encounters when interpreting the text. As the readers cannot determine what will happen after the terminal, they are actually freed from chopping the text for constructing hopes that will be contradicted by the remaining paragraphs at one point or another, while they have to put down the novel and go on living with the similar situations the novel portrays. Herein resides the hope: externalizing the deadlock of life for the reader, the end of White Noise testifies the ongoing procession of human history that cannot be anticipated beforehand.