This post contained an draft version of a dissertation section. A more recent version is now available on the works page.
The problem with the concept of ‘cynical reason’ is not that it gives us no hope but that it presumes that people are in the know and just don’t care. But really, the problem is that people don’t care to know. This means that there is still a power to knowing. Yet such a power has to be used as a weapon and not as a cure. For, if they don’t care to know, truth is only as good as it is more useful than illusion. [Because, the question is not why truth works but why illusion is so effective.]
My identity has become that of the speaker, the person who speaks from the television. Like Bakhtin, I would say that the refrain is not based on elements of form, material, or ordinary signification, but on the detachment of an existential “motif” (or leitmotiv) which installs itself like an “attractor” within a sensible and significational chaos. The different components conserve their heterogeneity, but are nevertheless captured by a refrain which couples them at the existential Territory of my self. …. (Guattari, Chaosmosis 17)
[it really starts to get good at the 6 minute mark…]
Transversality was to replace transferrence. Why the replacement? Transference works by provoking change through coerced dialogue between analyst-patient. The patient, one-on-one, stuck in a room with nothing but the psychiatric gaze and the ambience of the room, has few options outside the give-and-take channeled through “the talking cure.” Compelled speech generates content that the analyst uses to place the patient on a psychoanalytic grid that charts out various structural positions. Is the patient a hysteric? Then the analyst must evacuate the position of the Big Other. The bottom line: the analyst is to induce the patient into clarifying their Subject position so a diagnosis and adequate counter-reaction be applied. The trouble is that this only works for neurotics – meaning slips for psychotics, preventing the analyst who holds meaning to get any traction. Continue reading “how to give lacan the boot”
Communism has nothing to do with the collectivist barbarism that has come into existence. Communism is the most intense experience of subjectivity, the maximization of the processes of singularization – individuation which represent the capability potential of our collective stock. No universality of man can be extracted from the naked abstraction of social value.
Communism no longer has anything to do with any of this [blind, reductionist collectivism]. It is a matter rather of manifesting the singular as multiplicity, mobility, spatio-temporal variability and creativity. Continue reading “A New Communism (Of Singularization) Pt II”
The historical communist parties, prisoners of antiquated paradigms of production, did not even succeed in imagining the revolutionary force of the social mode of production which was in the process of emerging. Incapable of separating themselves from centralist organizational models deriving from a paradigmatic split between the avant-garde and the masses, they found themselves disoriented and frightened in the face of the unexpected self-organization of a social movement. Continue reading “Politics today is nothing more than the expression of the domination of dead structures over the entire range of living production”