This essay formulates a critical response to scholars’ Freudian-Lacanian understanding of Ovidian desire in terms of frustration, futility, absence and lack. It focuses on the Remedia Amoris, a poem it takes as paradigmatic and culminatory in Ovid’s elegiac project, and attempts to give an account of what is meaningful and productive about the rhythmic process of Ovidian amor in and of itself, through the lens of Jean-Luc Nancy’s recent book on jouissance (Coming, 2017). The Remedia, it argues, performs absence not as tragic loss but as an undoing-remaking that continually regenerates desire and teaches investment in the pleasure of process. The second half of the essay explores how the poem’s temporal instabilities and dislocated subject positions produce a series of imagined inter-relations and ‘elsewheres’ that move readers away from Lacanian desire as continually projected into an ungraspable future, and into the experience of jouissance in the elegiac present.

The chapter examines the Spiritual Exercises of Loyola, the foundational text for Jesuit practice, and finds there a rich psychoanalytic dynamism between satisfaction and frustration, imagination and reality, and an insistent demand for a creative, affective response to the problems it forces the exercitant to face.

There is an urgent need to elaborate a theory of affects for Lacanian psychoanalysis. This is Colette Soler’s intention in her book Lacanian Affects: The Function of Affect in Lacan’s Work (2015). Soler announces that she will provide a systematic overview of Lacan’s copious yet misunderstood theses on affects. Indeed, her book engages with affects like “anguish” (Fink has decided to choose this term to render the French word of angoisse, instead of the more common “anxiety”) but also sadness, joy, guilt, boredom, moroseness, anger, shame, love, hatred, enthusiasm, and so on. Soler rightly points out Lacan’s Freudian point of departure and highlights his distinctive contribution, even though she acknowledges that his concept of affect was fraught with tensions, false starts, or even contradictions. Lacan, as usual, offers brilliant insights couched in impenetrable and punning prose. When closing Soler’s book, though, one cannot help registering a certain degree of frustration: the original promise of presenting a clear and systematic Lacanian theory of affects has not been fulfilled; too often, the book remains mimetic in tone and style and not explanatory enough.