A radical subversion of the original shi’ism Thierry Lamote

To cite this version:

Thierry Lamote. A radical subversion of the original shi’ism: The transformation of the Divine Guide into a “jurist-theologian”. Recherches en psychanalyse, Université Paris 7- Denis Diderot, 2014, Psychanalyse et interdisciplinarité – II / Psychoanalysis and Interdisciplinarity - II, 2 (18), pp.198-207. ￿10.3917/rep.018.0188￿. ￿hal-01504862￿

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Recherches en Psychanalyse – Research in Psychoanalysis 18│2014

18│2014 – Psychoanalysis and Interdisciplinarity – II Psychanalyse et interdisciplinarité – II Varia

A Radical Subversion of the Original Shi’ism The transformation of the Divine Guide into a “jurist-theologian” Une subversion radicale du shî'isme originel La transformation du Guide divin en « juriste-théologien » [Online] Dec. 26, 2014

Thierry Lamote

Abstract: How did Shi’ism, which was traditionally a mystical form of quietism and initiation, culminate in the Iranian revolution that brought Khomeini to power? After investigating the Shi’ite origins of Khomeinism, we look at the place and the function of the “jurist theologian” using the Lacanian theory of the social bond. We discover that where there is a general tendency to see the dominance of an authoritarian master, there actually reigns a “rational” brand of theological and juridicial knowledge: a knowledge without a master, and which claims to rule over all.

Résumé : Comment le shî'isme, traditionnellement mystique, initiatique et quiétiste, a-t-il pu aboutir à la révolution iranienne qui porta Khomeini au pouvoir ? Après avoir exploré les sources shî'ites du khomeinisme, nous envisagerons la place et la fonction du « juriste-théologien » à partir de la théorie lacanienne du lien social. Nous découvrirons alors que là où l'on tend à voir la domination d'un maître autoritaire ne règne en réalité que le savoir théologico-juridique « rationnel » : un savoir sans maître, qui prétend tout régenter.

Keywords: shi’ism, prophet, imam, quilting point, discourse of the master, discourse of the university Mots-clefs : shiisme, prophète, imâm, point de capiton, discours du maître, discours universitaire

Plan : The Matrix of Shi'ism “Discourse” and Social Bond The Original Shi’ite Discourse The Tipping Point, from the Imam to the Place of the Master From The to Khomeinism

At the start of the 1970s, when Henri Corbin’s political power and spiritual authority apart: monumental study En iranien1 was contrary to the caliph, ontologically alien to the published, Corbin was still able to assert that Ta’wil (which opens a port of access to the original Shi'ism – and in this respect it was, according to meaning of the Revelation), the imam effectively him, quite unlike Sunnism – possessed the doctrinal illustrates for the orientalist “a nonpolitical 2 resources that were required in order to keep destination for Islam.”

198 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

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How did this denomination of Islam, which They assert not only that had on traditionally was one of quietism, more several occasions clearly designated Ali as his concerned with mystical initiation and esoteric heir, but furthermore that to elect the Prophet’s teaching than with temporal questions, come to successor by the traditional manner was culminate in a politico-religious movement that “contrary to the spirit of the Qur’an:” the brought Ruhollah Khomeini to power? Should imams, chosen by God, should be chosen on the the Iranian revolution be envisaged as a basis of their proximity to the Prophet. Now, as symbolic solution that aimed to block the well as being his first cousin (the most sacred hegemony and ideology of the free market familial bond that exists in Islam), Ali was (which was just starting to spread during the last married to , Muhammad’s daughter: years of the Shah dictatorship) by restoring the this double link, at once a symbolic tie (the discourse of the master and what would seem sacred bond of cousinhood) and a blood tie to be a consistent figure of authority? Based on (through Fatimah, Ali’s descendants were of the the Lacanian theory of “discourses,”3 which we same bloodline as the Prophet) made him the shall be taking care to explicate in their different sole legitimate Guide. The group of thus articulations, we shall attempt to ascertain, in formed the first “faction”6 of the Islamic the slight variations in sociality that have religion: rejecting the of Abu Bakr, marked Shi’ite history, the various clues that they made Ali their first “imam” – this being a heralded this major event long before it actually major signifier in Shi’ite thought. came to pass. We shall see, then, that where This disagreement at the origin over the there is a tendency to view things in terms of legitimacy of the chief thus allows a Real to the reign of an authoritarian master, there is in appear7, through which the fundamental fact theological and judicial knowledge: an antagonism in the Muslim community came to invasive knowledge that has been given over to be manifested: the various denominations of its deployment and that controls the political Islam are thus a host of different ways of field in its entirety. treating this Real symbolically. Once it had been named (iman, “the faith”), this Real was to The Matrix of Shi'ism generate the central religious notion of “ilm,” the “initiatory Science:” the exceptional capacity Upon the death of the Prophet Muhammad to penetrate (and to transmit) the hidden (year 11 of the Hijra) the question arose as to dimension of divine revelation. For the majority his succession. A majority of Muslims asserted denomination of Islam, which is what Sunnism that he had not designated any successor, and was to become, this quality – a prerequisite for opted for the traditional manner of electing a the guidance of Muslims – stemmed from the chief:4 A council composed of his companions recognized manifest qualities of the Guide, who and influential members of some of the was thus able to be elected in the traditional powerful Meccan tribes thus assigned to a sage manner. The minority group of the “pro- from his tribe (the Quraysh) the task of electing Shi’ites” held that, on the contrary, the Guide, the community’s new Guide. It was thus that chosen by God, should be elected on the basis Abu Bakr became the first caliph, immediately of certain nonmanifest qualities transmitted dividing the nascent Muslim religion into two through his blood ties with the Prophet. principal tendencies: one branch that would accept his caliphate, and another in which the “Discourse” and Social Bond partisans of Ali (the Prophet’s cousin and son-in- 5 law) grouped together. The Imam therefore occupies an “axial” position The Alids ascribe the exclusive right to guide the in Shi’ism: he is the Guide through whom a community to the descendants of the Prophet. point of access opens up to everything that is

199 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

Recherches en Psychanalyse – Research in Psychoanalysis 18│2014 knowable about God – this is why his word but for whom (or what) do they represent him? touches upon the sacred. Does he, however, In being visible to anyone and everyone, they embody a figure of the master? It seems to us are addressed to those (nurses, doctors, etc.) that he does not – at least as far as original who possess the knowledge to interpret them Shi’ism is concerned. In reality, it appears that by appending further signifiers (S2) that ascribe the imam cannot be dissociated from the a signification upon them. It would be prophet (and from his prophetic speech). So it is erroneous to deduce from this that these that they form a duo that is equivalent to the signifiers represent the subject for another primordial pair of signifiers (S1 – S2), which Lacan subject: these master signifiers do not simply takes as the minimal support of language and of represent the patient for the health care staff, the social bond:8 namely, the dyad “master- but rather for the battery of medical signifiers signifier (S1) / second signifier (S2)” that lies at by virtue of which the medical team will be able 9 the base of the “discourse of the master.” to interpret them. The S1, the master signifier, is Formalized by Lacan in his Seminar The Other an “asemantic signifier:” in and of itself it does Side of Psychoanalysis, this discourse provides a not refer to any signification whatsoever. In order way of writing the classical definition of the to find its meaning retroactively, it needs to pass signifier: “The signifier [S1] is that which through the signifiers (S2) of the other. More represents a subject [$] for another signifier [S2]:” precisely, the S1 commands the knowledge (S2) of the other (and this is why the master signifier is in the place of the agent of the discourse, on the upper line on the left-hand side), and this S2, in turn, confers a signification upon the S1: the very movement by which the S1 gathers up this knowledge and gives order to it (which, without this S1, would explode into an inconsistent Figure 1: Matheme of the “discourse of the master” multitude) allows it to find its meaning

reflexively. The two go hand in hand: without We may add that each letter of this matheme is the S2, the S1 has no meaning, it remains mute, to be read against the matricial backdrop of the referring only to its own place of empty four places indicated below (“S1” in the place of inscription; without the S1, the S2 scatters into a agent, “S2” in the place of other, and so on): proliferation of signifiers that are disordered

and inconsistent. So it is that the S1 exceeds its initial target (for example, indicating the patient’s state to a doctor) in order to inscribe Figure 2: Table of the four places the subject, via the binary signifier (S2), in the vast symbolic network of the Other: in the end, Rather than appealing to the well-known image it represents the subject with respect to the big of the “stone covered in hieroglyphics” that Other – the long chain of medical knowledge, in Lacan formulated in The Four Fundamental our example. Furthermore, this excess is Concepts of Psychoanalysis in order to illustrate duplicated on the lower level of the matheme, 10 because the articulation “S1 – S2”, in failing to his definition of the signifier, let us borrow the represent the subject adequately (in our example proposed by Slavoj Žižek11 of the example, the subject is not only a sick patient, medical files that are displayed at the foot of the he is many other things besides – father, patients’ beds in some hospitals, on which husband, teacher, etc.), produces a remainder various details of the patient’s state are listed. (at the bottom on the right hand side): the These technical annotations represent a host of object a, this piece of the real that puts up master signifiers that represent the subject ($);

200 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

Recherches en Psychanalyse – Research in Psychoanalysis 18│2014 resistance when it is absorbed back into the imams. What happened when Muhammad signifier, and that recalls how the subject does proclaimed to his faithful followers during his not dissolve into the signifiers that represent speech at Ghadeer Khum not long before his him. But this failure is masked by the fact that death: “Let whoever considers me to be the all the elements that compose the subject are object of his henceforth take Ali as the inscribed here at the place that might seem to object of his walayah?”13 These words had be “naturally” attributed to them– the master effects that stem from the intervention of the (S1, the performative signifier) is in the place of “quilting point.” the agent; the secondary signifier is on the side The “quilting point” is used in mattress-making: of the other; the remainder of the signifying it is the button tie that binds the upper layer of operation (the object a) falls away in the place a mattress to its lower level, ensuring the of the “product;” and so on and so forth. Now, minimal number of connections between the not only does this coincidence participate in the top and the bottom that are necessary to avoid performativity of the master (whose imposture constant slipping of one over the other. Lacan it masks by the same stroke: in reality the employed this term to offer an image of the master does not master anything, he remains effects of entering into the function of the divided and powerless – $), but moreover it father:14 this introduces the primordial signifiers turns this discourse – into which any subject is that allow for an arrangement of signifier and inscribed by means of his every speech act – signified in a certain relationship, by virtue of into the matrix of all the other discourses that which not only does the signifying chain avoid structure the social bond. Let us come back to becoming completely adrift in relation to the the “prophet / imam” duo. “amorphous mass” of the signified (which enables speakers to share a nimbus of common The Original Shi’ite Discourse significations); furthermore, it also takes charge of a multitude of new significations. Walayah is In spite of the efforts of the learned Shi’ites to one of the major signifiers of Shi’ite thought: it try to “redress the balance” between prophet / is the foremost Pillar of the Five Pillars of Islam – imam relationships, or even to give a slight the one “that determines the validity of all the prevalence to the former (probably in a cautious Pillars and God’s acceptance of them.”15 In the staging of the Taqiyya, the obscure practice of field of Islamic religiosity, the full set of beliefs, “keeping secret,” aiming to arrange a semblance practices and liturgy draws its holy meaning of compromise with Sunnite dogmas of from its bond with the walayah, which is the Orthodoxy in order to better protect certain most extraordinary manifestation of the Holy esoteric points of the doctrine), it is still the case Light that inhabits God’s chosen people. All the that the imam remains at the heart of popular constitutive elements of Islamic holiness have devotion and learned thought: his ontological value, therefore, only to the extent that they status of exception makes him “the Threshold appear as epiphenomena of walayah. When this that allows for passage to divine Science, the signifier emerges in the sentence uttered by Science that is harbored in the messages carried Muhammad, its multiple significations had for a by the legislating prophets,”12 but whose long time been inscribed in Islam’s religious interpretation alone is capable of revealing the consciousness: in and of itself, it does not esoteric truth – by which the mu’min (the true introduce anything new – which is precisely the believer) is distinguished from the muslim (who specificity of the quilting point. However, its is submitted to the literality of the text). How unexpected upsurge changes Ali’s status in an did the imam come to be inscribed in this instant: he who might have remained nothing preeminent place? Let us turn our attention more than one of the mere faithful (albeit the here to the very first imam: Ali, the father of all first among them) is suddenly elevated to the

201 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

Recherches en Psychanalyse – Research in Psychoanalysis 18│2014 dignity of the holy Thing, becoming the object of flawed), whereas the signifier “Prophet” and the the believers’ veneration. The quilting point prophetic words that represent him in his social (“walayah”) suddenly brings about this sleight function are inscribed in the place of the S1, which of hand whereby all of Ali’s qualities are orders the S2 (the network of significations that transmuted into manifestations of his divine are generated by the interpretation from the election: his words and his acts cease to be imam) to make its esoteric meaning emerge, mere anecdotes and become the key moments which is a prerequisite for the initiation of the of sacred history, laden with esoteric believers. The result of the operation is the significations that lie in wait of deciphering. And object a, the fundamentally lacking (Real) object this “veering of the entire field of signification,” that marks the limits of the symbolic, and whose which in one fell swoop modifies Ali’s absence can only be revived (in the adept) ontological status, was likewise to bring with it through the imam’s teaching by referring it back powerful performative effects: the adepts who to the jouissance that lies at the next step of were exposed to these words from the Prophet initiation. Thus, it is precisely this object, which were to see themselves immediately is always already absent, produced by the subjectively “pinpointed” in this speech – from tireless work of the imam, which will sustain and that point forth, they would defend Ali as one of sharpen the desire of the “initiable believers” all the most precious and most sacred elements of along their initiatory path. their devotion. In return, the performative power of his own words were to have the The Tipping Point, from the Imam to the retroactive effect of sustaining the Prophet in Place of the Master his place as a master: the master whose founding word, a self- referential word, only This distribution of the functions and places in harkens back to its own act of enunciation. We the original Shi’ite discourse (into S1, the are now able to restore to each of the players revealed prophetic text that commands the the place that is allotted to him in the original interpretation; into S2, the interpreting imam) Shi’ite discourse. Muhammad is the one through was to change when the time came to give a whom the master signifiers (S1) of Divine doctrinal foundation to the new religion by Revelation are expressed. But this text, such as establishing its dogmas and its canonical texts. it is revealed to the Prophet, remains enigmatic The fifth and sixth imams, who are considered so long as one stays at the level of its manifest to be the “‘founders’ of imamite Shi’ism,”16 seem dimension, at the level of its Letter. In order to to have been the architects of this discursive introduce the full set of significations that turning point. The fifth imam, Muhammad al underlie the prophetic speech, the Letter needs Baqir, renowned for his great piety, his vast to be infused with the Spirit that it lacks; that is learning and for the esoteric character of his to say, it is necessary to call upon interpretation teaching, was in effect, at first, to develop the (tawil) from the imam: only the deep knowledge quasi-definitive form of some of the chief of sacred things, which he draws from his doctrinal elements of imamite Shi’ism: “the couple walayah, from the Divine Light that dwells of holy Alliance / holy Dissociation (walayah / within him, authorizes the imam to bring out Bara’a) […]; the duty of keeping secret (taqiyya); the esoteric meaning (the sole meaning that to be a descendent of Fatimah, to harbor affords a point of access to divine things) of knowledge (‘ilm) and to possess an explicit text prophetic Revelation. In other words, in order to of investiture (nass) that is transmitted by the restore the original Shi’ite social bond in the preceding imam, as the fundamental criteria of framework of the discourse of the master: the the imamat; the equality of rank between the man Muhammad here comes to the place of $ imam and the Prophet in the transmission of (he remains a mere subject, divided and sacred traditions; and lastly, the systematic

202 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

Recherches en Psychanalyse – Research in Psychoanalysis 18│2014 development of specifically Shi’ite law.”17 Then his consecutive emptying-out of the space of son, Ja’ far al Sadiq, the sixth imam, renowned in knowledge, a space that was called upon to be Muslim tradition as the wisest man of his time, occupied by the various guardians of orthodoxy. who (like his father) had no political activity, took In order to form a firm understanding of what up the flame in order likewise to devote himself was at stake in this re-articulation of the two essentially to “consolidating the foundations of poles (S1 – S2), we need to provide a rapid the doctrine that he represented and that he insight into one of the most fully accomplished seems to have sought to systematize more than developments of the discourse of the master: any other imam.”18 The doctrinal activity of this the societal model that for Hegel actualized the learned man was such that he is generally cutting edge of the Idea of the State, namely the considered to be the true developer of imamite “organically developed” state towards which Shi’a law, which is often named “Ja’farite law.” parliamentary monarchy ought to tend. Under the impulse of Muhammad al Baqir and Presented by Hegel in his Elements of the Ja’far, via the introduction of new master Philosophy of Right,20 this State is composed of signifiers (S1) that they were to produce in order three strata: civil society in which innumerable to control the practices and reorganize the different individual interests come into ferocious network of significations (S2) of that which was conflict; a first institutional level – of corporations in the course of becoming the Shi’ite religion, and other professional communities, administered the imam left his place as the interpreter of the by individuals who do not simply target their prophetic text (his place as the other of the own private interest – whose objective is to Prophet, in S2) in order to take up the reins of subordinate these various particular interests to discourse (in the place of agent, S1). In superior interests (those of corporations that coherence with this slide in their discursive are compatible with those of the State); and position, both were to require of their pupils finally the public institutions that guarantee the that they methodically set down in writing the free interplay of particular interests while seeing teachings of the imams – which were thus to be to it that there is a preservation of the “general inscribed among the master signifiers whose interest, which, being the substance of all exegesis the adepts would have to perform – so particular interests, includes the preservation of as to constitute the first collections of the Shi'ite them also.”21 To the complex stratification of traditions. This repositioning of the imam in the civil society, we need therefore to add the place of the master was to be consolidated with stratification of the public institutions that are the appearance, essentially under the imamat of constituted by executive civil servants and their Musa al Kadhim (the seventh imam, son of advisory agencies organized into colleges, Ja’far), of “a new class of men of influence: the converging “in the highest offices of all, which agents of the imam, who were responsible for are in contact with the monarch.”22 How does 19 the hierarchical organization of the faithful.” this frightfully heterogeneous set of interests Indeed, Shiism saw a remarkable expansion hold together to the extent of forming the during this period, not only in the number of its organic Whole that was so admired by Hegel? adherents but (concomitantly) in the considerable Well, through the intervention of the monarch – sum of donations it received – in any case, these not because he would possess the best ability donations were sufficiently considerable to make as far as his objective qualities are concerned the appearance of this new elite of representatives (character, training and ideals) to support decision of the imam, who were distributed across the making, but precisely because his intervention (now vast) territory of Shi’ism, a necessity. A eludes the objective framework of his stratification thus took shape in the Shi’ite “entitlements to office.”23 Hegel tells us that sociality, proceeding from the installation of the what is at issue here is the appearance in the imam in the position of the master and the process of a pure “singularity,” to be understood

203 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

Recherches en Psychanalyse – Research in Psychoanalysis 18│2014 almost in its contemporary sense, that is to say, From The Occultation to Khomeinism as that which breaks away from the rationality of the (deliberative) process. The complex The eleventh imam, al Hasan al Askari, spent his functioning of the state machinery as a whole, whole life (like his father, the tenth imam) under whose missions are grounded in reason and house arrest in the military camp of Samarra, whose tasks are carried through to completion where he died young. Rumors abounded to the thanks to the objective capacities of the effect that he had left no son, and thus his death individuals who go to make up this machine, is divided the faithful into more than a dozen therefore organized and gathered together in a different sects. Tradition has nonetheless given coherent Whole via the detour of an “irrational rise to the idea – which has since become of the leap,”24 as Žižek puts it quite rightly: the off- main articles of faith of Shi’a Islam – center and self-referential intervention of the that he had left behind a son named Muhammad: monarch, whose decision is founded solely on it is he who is incarnated in al (“The Well- the pure act of enunciating a subjective “I Guided One”), the eschatological “Messiah.” will,”25 which he signs in his name. Thus, the Muhammad is purported to have been born in monarch truly is this master signifier (S1) whose the year 256 of the Hijra. With the death of his intervention subjectifies the chain and orders, so father, in 260, when he was still very young that it does not scatter, the (objective) (four or five years old), he entered what knowledge of the other (the various strata of tradition has since termed “the Minor bureaucracy, in S2). Occultation:” he remained hidden for more than Is this not, at its most elementary level, what seventy lunar years, only manifesting himself occurred in Shi’ism? When the imam came to among the faithful through the intermediary of inscribe himself in the place of the master, a four successive Representatives. But at the end hierarchical organization was immediately put in of this first phase of “Occultation,” he made it place in S2 – one that was composed notably of known through a letter addressed to his fourth the religious learned and doctors of the Law and last Representative, who was then on his who presented themselves “as the guardians of death bed, that he would no longer have any doctrinal orthodoxy,” bearers, from that point deputies, that any individual claiming to forth, in the structure, of rational and objective represent him would be an impostor, and that knowledge. he would only manifest himself to everyone at Of course, here we are not looking at the well- the End of Time. This announcement marked organized State that Hegel describes, with its the start of the “Major Occultation,” which still constitution, its higher principles, and the lasts to this day and which shall only come to an safeguards that institutions represent – this is end with the advent of Al Qa’im (the imam who why the influence of the master tended to wear arises), when the twelfth imam will return to off in the peripheral zones, thereby permitting vanquish the forces of ignorance and injustice. If the emergence of groups of private interest who we come back to our mathemes, at the moment put his authority in danger. Nonetheless, what of Major Occultation, the imam (S1) passes interests us is how the imam (like the Hegelian under the bar: from that point forth, he monarch) preserves the gap between S1 and S2 coincides with the inexpressible truth. Through in spite of everything: between the performative the interplay of permutations between the signifier and the symbolic authority that he letters that are specific to the functioning of the represents, and the field of the objective mathemes, the S2 then takes command of the knowledge (of the guardians of the doctrine). social bond, triggering a change of discourse – What occurred, then, with The Occultation of one goes from the discourse of the master to the twelfth imam, Muhammad al Mahdi (al the university discourse, in which knowledge Kadhim)? (S2) is in the place of agent:

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place of agent) and the register of objective knowledge that is founded on the real entitlements to office of the lawmakers and the theologians (S2, on the side of the other) is no longer maintained, all in all, once the point of exception that totalizes knowledge from the outside is missing, then “knowledge ‘runs amok,’” as Žižek puts it; “the specific neutrality Figure 3: Matheme of the “University Discourse” of knowledge takes on an air of malfeasance, its The immediate effect of the repression of the indifference even provokes, in the absence any master under the bar – that is to say, the closing quilting point, the effect of a superegoic injunction 27 of the gap between S1 and S2 that the master in the subject.” supported based on his position of agent in the It is in this “unquilted” S2 – with neither a discourse – touches directly upon the relationship master nor an exterior reference point that to the Law (which, so Lacan affirmed, always has would be able to totalize it or limit it – that has to do with the Master Signifier, S1): as soon as taken hold of the reins of discourse that one this Law no longer controls knowledge (S2) from must position the jurist-theologian (Vilayat-e the point of exteriority of the agent of Faqih) of the Khomeini doctrine, through which discourse, it will infiltrate it from the inside, to the dual political and religious mutation of the extent that knowledge will start to proclaim Shi’ism came to be galvanized, a doctrine that 28 that it coincides with the Law. Let us draw two had been incubating for long centuries. consequences from this: first of all, one may say Indeed, the historical imams devoted them- here, echoing Kafka, that the (symbolic) Law selves to a mystical brand of initiation that was does not exist – not, as Žižek argues with great founded on the esoteric interpretation of the pertinence, because the law would be reduced Revelation; on the contrary, the jurist- to “an empty imaginary chimera,” but on the theologian stood for a “rational” knowledge contrary because it is then transformed “into an that, according to Khomeinism, is only the impossible Real, a void which none the less objective manifestation of Divine Law. The chief functions, exerts influence, causes effects, consequence of this was a change in the Guide’s curves the symbolic space.”26 Once it has been political attitude: contrary to the historic imams subsumed under the bar, the Law makes its real who promoted quietism, leaving the management effects felt all the more – effects that lie outside of temporal matters to the caliphs, the jurist- the symbolic and which therefore are neither theologian is spontaneously driven to control dialectical effects, nor effects that can be policy: he devotes himself to applying his interpreted (the Law is then taken à la lettre, at rational theological-juridical knowledge (his face value). Next, it is knowledge itself that “objective” knowledge of sacred things) to the undergoes the effects of this permutation: once Real itself (S2 → a) in order to have it fall in step the gap between symbolic authority (S1, in the with Divine Order.

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Amir-Moezzi, M.-A. (2007). Le guide divin dans le shî’isme Corbin, H. (1999). En islam iranien. Paris: Gallimard. originel. Paris : Verdier. Hegel, G. W. F. (2001). Elements of the Philosophy of Right Amir-Moezzi, M.-A. (2011). Le Coran silencieux et le Coran (1820-1821). (Dyde, S. W. Transl.). Ontario: Batoche Books. parlant. Paris : CNRS Editions. Lacan, J. (1991). The Seminar of Jacques Lacan Book I, Amir-Moezzi, M.-A. & Jambet, C. (2004). Qu’est-ce que le Freud’s Papers on Technique, 1953-1954. (Forrester, J. shî’isme ?. Paris : Fayard. Transl.). New York / London: Norton & Co. / Routledge.

205 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

Recherches en Psychanalyse – Research in Psychoanalysis 18│2014

Lacan, J. (1993). The Seminar of Jacques Lacan Book III, 9Here, as is the case across culture in general, besides the The Psychoses, 1955-1956. (Grigg, R. Transl.). New York / discourse of the master, three further discourses coexist London: Norton & Co. / Routledge. (the university discourse, the hysteric discourse, and the Lacan, J. (1993). The Seminar Book XI, The Four analytic discourse), which makes the social bond Fundamental Concepts of Psychoanalysis 1964. (Sheridan, inhabitable by subjects (when the social realm becomes A. Transl.). Harmondsworth: Penguin Books. frozen in one discourse that annihilates all the others, one Lacan, J. (2007). The Seminar Book XVII, The Other Side of tips over into totalitarianism). Nonetheless, even when Psychoanalysis 1969-1970. (Grigg, R. Transl.). New York: the four discourses coexist, each culture orders the Norton & Co. prevalence of one discourse over the others: sociality in Žižek, S. (1983). Le stalinisme : un savoir décapitonné. Ancient Greece was thus organized as a modality of the Analytica, 33, Paris: Seuil. discourse of the master, just like the original Shi'ite Žižek, S. (2006). The Parallax View. Cambridge, MA / sociality. London: The MIT Press. 10Lacan, J. (1977). The Seminar Book XI, The Four Žižek, S. (2010). Quatre variations philosophiques sur le Fundamental Concepts of Psychoanalysis 1964 [1973], thème cartésien. Paris: Germina. edited by J. A. Miller, translated by A. Sheridan. London: Hogarth Press; reprinted by Penguin Books Notes: (Harmondsworth, 1993) with an introduction by D. Macey, p. 198-199. 1Corbin, H. (1991). En islam iranien. Paris: Gallimard, (4 11Žižek, S. (2010). Quatre variations philosophiques sur le tomes). thème cartésien. Paris: Germina, p. 61-62. 2Amir-Moezzi, M. A. & Jambet, C. (2004). Qu’est-ce que le 12Amir-Moezzi, M. A. (2007). Le guide divin dans le shî’isme ?, Paris: Fayard, p. 17. shî’isme originel. Paris: Verdier, p. 175. 3Here, “discourse” is not to be understood in the 13Amir-Moezzi, M.-A. & Jambet, C. (2004). Qu’est-ce que le customary sense of an “oral development delivered to an shî’isme ?, Op. cit., p. 134. audience” [in English: “a speech”], but in the sense of a 14Lacan, J. (1993). The Seminar of Jacques Lacan Book III, The “modality of social bond:” it refers to the symbolic Psychoses, 1955-1956, edited by J. A. Miller, translated by R. “structures” of any speech act that, underwriting any Grigg, New York / London: Norton & Co. / Routledge. speech act, organize the relationships of subjects to one 15Amir-Moezzi, M.-A. & Jambet, C. (2004). Qu’est-ce que le another (by allotting them different places) and allow shî’isme ?, Op. cit., p. 137. them to assume the consequences of drive renunciation 16Ibid., p. 61. that is implied by living together side by side. 17Ibid., p. 63. 18 4Amir-Moezzi, M. A. (2011). Le Coran silencieux et le Ibid., p. 65. Coran parlant, Paris: CNRS Editions, p. 27-61. 19Ibid., p. 69. 5Amir-Moezzi, M.-A. & Jambet, C. (2004). Qu’est-ce que le 20Hegel, G. W. F. (1896). Elements of the Philosophy of shî’isme ?, Op. cit., p. 27-28. Right, [1820 / 1821], translated by S. W. Dyde, London: G. 6The noun “Shi’ism” was constructed through antonomasia Bell; reprinted by Kitchener, Ontario: Batoche Books, from the term “Shi’a,” which may be translated as “faction” 2001, p. 132-271. or “party,” hence “Shi’a Ali”: the “party of Ali.” 21Ibid., § 270, p. 205. 22 7To be understood in the sense of that which eludes the Ibid., § 289, p. 235. symbolic, which Lacan was to name “object a,” the 23Lacan, J. (1991) The Seminar of Jacques Lacan Book I, irreducible remainder after any signifying operation. Freud’s Papers on Technique, 1953-1954, edited by J. A. 8Linguistics teaches us that signifiers only have any value Miller, translated by J. Forrester, New York / London: on account of being differential: each word can be Norton & Co. / Routledge., p. 278. defined only by means of other words. From this 24Žižek, S. (1983). Le stalinisme : un savoir décapitonné. indefinite conveyance from one word to another, one Analytica, Volume 33, Paris: Seuil, p. 65. 25 may deduce that an isolated signifier (S1) does not signify Hegel, G. W. F. (1896). Elements of the Philosophy of anything: it only produces signification when it is Right, Op. cit., § 280 (Addition), p. 230. 26 articulated with (at least) a second signifier (S2): S1 – S2. Žižek, S. (2006). The Parallax View. Cambridge, MA / Hence the principle of solidarity between the primordial London: The MIT Press, p. 39. 27 pair of signifiers (no S1 without S2: S1→S2), which founds Žižek, S. (1983). “Le stalinisme : un savoir décapitonné”, both the “discourse of the master” (matrix of the social Op. cit., p. 68. bond) and (as we are about to demonstrate) the 28Amir-Moezzi, M.-A. & Jambet, C. (2004). Qu’est-ce que le Prophet/imam link (no Prophet without his interpreter). shî’isme ?, Op. cit., p. 181-206.

206 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.

Recherches en Psychanalyse – Research in Psychoanalysis 18│2014

The author: Electronic reference:

Thierry Lamote, PhD Thierry Lamote, “A Radical Subversion of the Clinical Psychologist, PhD in Psychopathology Original Shi’ism - The transformation of the and Psychoanalysis, Associate Researcher. Divine Guide into a ‘jurist-theologian’”, Research of Psychoanalysis [Online], 18|2014 published Université Toulouse 2-Le Mirail Dec. 26, 2014. 5, allées Antonio Machado 31058 Toulouse Cedex 9 This article is a translation of Une subversion France radicale du shî'isme originel - La transformation du Guide divin en « juriste-théologien ».

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207 Journal of Psychoanalytic Studies. Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University.