Abstract This article reflects on the nuances and insinuations of a conceptualisation of “lament” as an inability to appropriate any object, or to turn the lost object into a fetish. While mourning, melancholia, and fetishism ultimately remain entangled with the ego (i.e., within a narcissistic configuration), lament goes beyond that, hinting at a loss of ego, a disintegration of the autonomous self. As a sonic expression of the failure of language, lament is a manifestation of the negativity or void at the core of language. However, in lament this negativity is radicalised. This extreme obstruction, which impedes all connection, imparts to lament abstractive powers, ultimately qualifying lament as a political force. The last part of the article argues that the social imaginary of Iran, steeped in numerous failed attempts to rise above domination and subjection (as evident in myriad revolts and two revolutions in the twentieth century), could serve as promising material for the concretisation of such a theory of lament.

中文翻译：

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哀歌与革命

摘要 本文反思了“哀叹”概念化的细微差别和暗示，即无法占有任何物体，或将丢失的物体变成恋物癖。虽然哀悼、忧郁症和拜物教最终仍与自我纠缠在一起（即处于自恋结构中），但哀叹远不止于此，暗示着自我的丧失，自主自我的瓦解。哀叹作为语言失败的一种声音表达，是语言核心的否定性或空虚的表现。然而，令人遗憾的是，这种消极情绪被激进化了。这种阻碍一切联系的极端阻碍，赋予哀叹抽象的力量，最终使哀叹成为一种政治力量。文章的最后一部分认为伊朗的社会想象，