#jouissance — Public Fediverse posts
Live and recent posts from across the Fediverse tagged #jouissance, aggregated by home.social.
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The jouissance of writing
From Mari Ruti’s The Creative Self: Beyond Individualism, loc 1781:
Its intensity is such that I cannot exactly call it pleasurable. The sheer volume of sentences pouring out, and the rapidity with which they form, can feel overwhelming. This is an experience of jouissance in as pure a form as I am able to experience it, which is why it is the kind of pleasure that borders on pain. I know that others experience it differently, sometimes even as an erotic event.118 But for me it is mostly agonizing. Fortunately, things shift when I reach the editorial stage which, by comparison, is calm and calming. That is when the process slows down and writing becomes a more straightforward pleasure.
https://www.youtube.com/watch?v=QwjzJKCZWYc
Nothing is more entertaining
Than fuckin’ with words and their arrangementI really identify with what Ruti is describing here, even if in my case it’s unambiguously pleasurable. There is nonetheless an excess to the pleasure which means it needs to be described as jouissance. It feels to me like there’s a continuous stream of reactions and associations forming just beneath the surface of my awareness which I tune into when I’m writing. The writing process is little more than just deliberately tuning in so that stream starts flowing out of me and onto the page, until either it feels exhausted or I do at which point I stop.
It’s a process which I’ve learned to steer by being vaguely purposeful with what I read, who I talk to, what I think about. I suspect if I stopped reading, stopped having interesting conversations, the stream wouldn’t exactly dry up but it would lose force and momentum in a way that would make writing far more difficult. At present it’s just a case of finding time to tune into that inner process, which at the moment is proving extremely difficulty. But it’s still relatively easy to write every day in at least one small burst.
The problem I experience is editing. Firstly, it’s something I struggle with cognitively. I know how to write over my own words in a way that gradually refines them. I know how to reach a point where I’m able and willing to hack away at the manuscript. There’s a certain pleasure in killing your darlings once you reach a vivid sense of the finished work underlying them. But I can only restructure in an intuitive way. I find it hard to cognitively map a text which is why I increasingly rely on LLMs to help me plan this process.
Perhaps more importantly I get bored at this stage. It’s not that I don’t care about the finished work but the jouissance described above has largely gone. Ruti has a lovely image about jouissance and words on loc 1225:
Sometimes I even picture tiny morsels of jouissance latching themselves onto the underbellies of select signifiers so as to give them the kind of boost that enables them to resuscitate the domain of signification
When I’m editing I can still stumble across these little barnacles of jouissance attached to my words. But they’ve washed up on the beach and the jouissance has now died. I can see they were there, but the energy is gone. It means I find editing a slightly depressing process as well as a boring one. It’s the mirror image of the liveness and lightness which characterises writing for me. A sort of turgid death march because I know I have to engage in before anyone will be willing or interesting in the outgrowths of this strangely energetic and ultimately slightly solipsistic process of how I write.
#creativity #editing #enjoyment #Jouissance #MariRuti #pleasure #writing -
The jouissance of writing
From Mari Ruti’s The Creative Self: Beyond Individualism, loc 1781:
Its intensity is such that I cannot exactly call it pleasurable. The sheer volume of sentences pouring out, and the rapidity with which they form, can feel overwhelming. This is an experience of jouissance in as pure a form as I am able to experience it, which is why it is the kind of pleasure that borders on pain. I know that others experience it differently, sometimes even as an erotic event.118 But for me it is mostly agonizing. Fortunately, things shift when I reach the editorial stage which, by comparison, is calm and calming. That is when the process slows down and writing becomes a more straightforward pleasure.
https://www.youtube.com/watch?v=QwjzJKCZWYc
Nothing is more entertaining
Than fuckin’ with words and their arrangementI really identify with what Ruti is describing here, even if in my case it’s unambiguously pleasurable. There is nonetheless an excess to the pleasure which means it needs to be described as jouissance. It feels to me like there’s a continuous stream of reactions and associations forming just beneath the surface of my awareness which I tune into when I’m writing. The writing process is little more than just deliberately tuning in so that stream starts flowing out of me and onto the page, until either it feels exhausted or I do at which point I stop.
It’s a process which I’ve learned to steer by being vaguely purposeful with what I read, who I talk to, what I think about. I suspect if I stopped reading, stopped having interesting conversations, the stream wouldn’t exactly dry up but it would lose force and momentum in a way that would make writing far more difficult. At present it’s just a case of finding time to tune into that inner process, which at the moment is proving extremely difficulty. But it’s still relatively easy to write every day in at least one small burst.
The problem I experience is editing. Firstly, it’s something I struggle with cognitively. I know how to write over my own words in a way that gradually refines them. I know how to reach a point where I’m able and willing to hack away at the manuscript. There’s a certain pleasure in killing your darlings once you reach a vivid sense of the finished work underlying them. But I can only restructure in an intuitive way. I find it hard to cognitively map a text which is why I increasingly rely on LLMs to help me plan this process.
Perhaps more importantly I get bored at this stage. It’s not that I don’t care about the finished work but the jouissance described above has largely gone. Ruti has a lovely image about jouissance and words on loc 1225:
Sometimes I even picture tiny morsels of jouissance latching themselves onto the underbellies of select signifiers so as to give them the kind of boost that enables them to resuscitate the domain of signification
When I’m editing I can still stumble across these little barnacles of jouissance attached to my words. But they’ve washed up on the beach and the jouissance has now died. I can see they were there, but the energy is gone. It means I find editing a slightly depressing process as well as a boring one. It’s the mirror image of the liveness and lightness which characterises writing for me. A sort of turgid death march because I know I have to engage in before anyone will be willing or interesting in the outgrowths of this strangely energetic and ultimately slightly solipsistic process of how I write.
#creativity #editing #enjoyment #Jouissance #MariRuti #pleasure #writing -
The jouissance of writing
From Mari Ruti’s The Creative Self: Beyond Individualism, loc 1781:
Its intensity is such that I cannot exactly call it pleasurable. The sheer volume of sentences pouring out, and the rapidity with which they form, can feel overwhelming. This is an experience of jouissance in as pure a form as I am able to experience it, which is why it is the kind of pleasure that borders on pain. I know that others experience it differently, sometimes even as an erotic event.118 But for me it is mostly agonizing. Fortunately, things shift when I reach the editorial stage which, by comparison, is calm and calming. That is when the process slows down and writing becomes a more straightforward pleasure.
https://www.youtube.com/watch?v=QwjzJKCZWYc
Nothing is more entertaining
Than fuckin’ with words and their arrangementI really identify with what Ruti is describing here, even if in my case it’s unambiguously pleasurable. There is nonetheless an excess to the pleasure which means it needs to be described as jouissance. It feels to me like there’s a continuous stream of reactions and associations forming just beneath the surface of my awareness which I tune into when I’m writing. The writing process is little more than just deliberately tuning in so that stream starts flowing out of me and onto the page, until either it feels exhausted or I do at which point I stop.
It’s a process which I’ve learned to steer by being vaguely purposeful with what I read, who I talk to, what I think about. I suspect if I stopped reading, stopped having interesting conversations, the stream wouldn’t exactly dry up but it would lose force and momentum in a way that would make writing far more difficult. At present it’s just a case of finding time to tune into that inner process, which at the moment is proving extremely difficulty. But it’s still relatively easy to write every day in at least one small burst.
The problem I experience is editing. Firstly, it’s something I struggle with cognitively. I know how to write over my own words in a way that gradually refines them. I know how to reach a point where I’m able and willing to hack away at the manuscript. There’s a certain pleasure in killing your darlings once you reach a vivid sense of the finished work underlying them. But I can only restructure in an intuitive way. I find it hard to cognitively map a text which is why I increasingly rely on LLMs to help me plan this process.
Perhaps more importantly I get bored at this stage. It’s not that I don’t care about the finished work but the jouissance described above has largely gone. Ruti has a lovely image about jouissance and words on loc 1225:
Sometimes I even picture tiny morsels of jouissance latching themselves onto the underbellies of select signifiers so as to give them the kind of boost that enables them to resuscitate the domain of signification
When I’m editing I can still stumble across these little barnacles of jouissance attached to my words. But they’ve washed up on the beach and the jouissance has now died. I can see they were there, but the energy is gone. It means I find editing a slightly depressing process as well as a boring one. It’s the mirror image of the liveness and lightness which characterises writing for me. A sort of turgid death march because I know I have to engage in before anyone will be willing or interesting in the outgrowths of this strangely energetic and ultimately slightly solipsistic process of how I write.
#creativity #editing #enjoyment #Jouissance #MariRuti #pleasure #writing -
The jouissance of writing
From Mari Ruti’s The Creative Self: Beyond Individualism, loc 1781:
Its intensity is such that I cannot exactly call it pleasurable. The sheer volume of sentences pouring out, and the rapidity with which they form, can feel overwhelming. This is an experience of jouissance in as pure a form as I am able to experience it, which is why it is the kind of pleasure that borders on pain. I know that others experience it differently, sometimes even as an erotic event.118 But for me it is mostly agonizing. Fortunately, things shift when I reach the editorial stage which, by comparison, is calm and calming. That is when the process slows down and writing becomes a more straightforward pleasure.
https://www.youtube.com/watch?v=QwjzJKCZWYc
Nothing is more entertaining
Than fuckin’ with words and their arrangementI really identify with what Ruti is describing here, even if in my case it’s unambiguously pleasurable. There is nonetheless an excess to the pleasure which means it needs to be described as jouissance. It feels to me like there’s a continuous stream of reactions and associations forming just beneath the surface of my awareness which I tune into when I’m writing. The writing process is little more than just deliberately tuning in so that stream starts flowing out of me and onto the page, until either it feels exhausted or I do at which point I stop.
It’s a process which I’ve learned to steer by being vaguely purposeful with what I read, who I talk to, what I think about. I suspect if I stopped reading, stopped having interesting conversations, the stream wouldn’t exactly dry up but it would lose force and momentum in a way that would make writing far more difficult. At present it’s just a case of finding time to tune into that inner process, which at the moment is proving extremely difficulty. But it’s still relatively easy to write every day in at least one small burst.
The problem I experience is editing. Firstly, it’s something I struggle with cognitively. I know how to write over my own words in a way that gradually refines them. I know how to reach a point where I’m able and willing to hack away at the manuscript. There’s a certain pleasure in killing your darlings once you reach a vivid sense of the finished work underlying them. But I can only restructure in an intuitive way. I find it hard to cognitively map a text which is why I increasingly rely on LLMs to help me plan this process.
Perhaps more importantly I get bored at this stage. It’s not that I don’t care about the finished work but the jouissance described above has largely gone. Ruti has a lovely image about jouissance and words on loc 1225:
Sometimes I even picture tiny morsels of jouissance latching themselves onto the underbellies of select signifiers so as to give them the kind of boost that enables them to resuscitate the domain of signification
When I’m editing I can still stumble across these little barnacles of jouissance attached to my words. But they’ve washed up on the beach and the jouissance has now died. I can see they were there, but the energy is gone. It means I find editing a slightly depressing process as well as a boring one. It’s the mirror image of the liveness and lightness which characterises writing for me. A sort of turgid death march because I know I have to engage in before anyone will be willing or interesting in the outgrowths of this strangely energetic and ultimately slightly solipsistic process of how I write.
#creativity #editing #enjoyment #Jouissance #MariRuti #pleasure #writing -
Jack et Avril visitent pour la première fois un club échangiste…
https://litix.fr/premiere-fois-en-club-echangiste
#NSFW #couple #echangiste #exhibitionnisme #groupe #jouissance #mfm #oral #premièrefois #public #trio
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Jack et Avril visitent pour la première fois un club échangiste…
https://litix.fr/premiere-fois-en-club-echangiste
#NSFW #couple #echangiste #exhibitionnisme #groupe #jouissance #mfm #oral #premièrefois #public #trio
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Jack et Avril visitent pour la première fois un club échangiste…
https://litix.fr/premiere-fois-en-club-echangiste
#NSFW #couple #echangiste #exhibitionnisme #groupe #jouissance #mfm #oral #premièrefois #public #trio
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On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
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On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
Jack et Avril visitent pour la première fois un club échangiste…
https://litix.fr/premiere-fois-en-club-echangiste
#NSFW #couple #echangiste #exhibitionnisme #groupe #jouissance #mfm #oral #premièrefois #public #trio
-
Jack et Avril visitent pour la première fois un club échangiste…
https://litix.fr/premiere-fois-en-club-echangiste
#NSFW #couple #echangiste #exhibitionnisme #groupe #jouissance #mfm #oral #premièrefois #public #trio
-
Jack et Avril visitent pour la première fois un club échangiste…
https://litix.fr/premiere-fois-en-club-echangiste
#NSFW #couple #echangiste #exhibitionnisme #groupe #jouissance #mfm #oral #premièrefois #public #trio
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
https://litix.fr/un-homme-impeccable
#NSFW #corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
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The jouissance of spleen, or, bitter cold wind whispers my name
One of the aspects of Lacan I find most valuable is its intimate sensitivity to what is repressed or denied in our experience of negative emotions. Consider spleen, described here by Charles Taylor, at the level of philosophical anthropology:
Spleen, ennui, is an extreme state of melancholy. It is not just a condition in which we feel our exile acutely, in which the things which surround us have no meaning, do not speak to us, in which we are far from sensing the higher love which we long to follow. Much worse befalls us. We begin to lose even the sense of what meaning and love might be. The very shape of what we’re lacking disappears from the world; we lose sight of the very possibility. We suffer extreme deprivation but have lost a grasp on what it is we are missing. This brings no peace, but on the contrary the most profound form of despair, of numbness, and paralysis.
Cosmic Connections, loc 5980
It’s a powerful account of a superficially debilitating emotion. Lacan however would insist we look for the unnamed and unacknowledged forms of enjoyment latent in this experience. If this was really so bad would we have such a glut of fiction, film, music and poetry exploring the experience of spleen? Even in Taylor’s terms we can see the outlines of the jouissance of spleen:
- A radical sense of our individuality, even if it’s painful. I lack what all others are imagined to have. The I/they distinction is powerfully inscribed.
- A dramatic transformation ahead of us which is only beginning, a sense that we are starting a journey into the descents of hell. Things might get much worse, even if they haven’t yet.
- A changed relationship to our experience of lack. It’s newly problematised and made available to us as an object of our reflection. Particularly once addressing it comes to seem foreclosed, we can see it with a newfound clarity.
- The absence of peace conversely means the ubiquity of intensity. A continual state of dramatic striving from which there is no end.
The point is not that this is actually a pleasant emotion. Clearly it’s not. Lacan’s insistence is instead that people are getting off on how unpleasant it is. There’s a peculiar delight to be taken in the suffering: the intensity which underwrites the negative character lends itself to a peculiar form of positivity. It makes us feel alive even as feeling alive nonetheless feels, well, shit.
This isn’t secret pleasure hiding beneath displeasure but rather a perverse pleasure which can be taken from the structure of displeasure itself. There’s a psychic payload to suffering which carries forms of attachment which can seem inexplicable until you excavate the jouissance underpinning them, particularly the forms of intensity which underpin them e.g. spleen is fundamentally a more exciting way to live than the mundane rhythms of feeling vaguely ok about yourself and your life.
https://www.youtube.com/watch?v=7lCeHQ0T138
I’m interested in how we use this style of thought to excavate the areas of the lifeworld which are often rendered opaque. The moods and modes of being-with made available through these libidinal investments, the collective joys and overlapping despair which cements our bonds with others or sometimes tears them apart. If you take this way of perceiving beyond the individualising focus of the clinic, but don’t immediately scale it up macro-economically or get fixated on cultural forms as with the Ljubljana school, there’s a really interesting microsocial terrain opened up by this way of thinking about psychic economy.
The obscure moon lighting an obscure world
Of things that would never be quite expressed
Where you yourself were never quite yourself
And did not want nor have to be,– The Motive for Metaphor, by Wallace Stevens
What does it feel like when we’re wandering through this obscure world with others? How does it change if one of us suddenly wants to be quite themself, whereas the others have a bond predicated on neither wanting nor having to be? I increasingly think there’s a whole different way of incorporating psychoanalytical thought into social analysis, inflected through the hermeneutical generosity of interpretive sociology and prised away from the hermeneutics of suspicion. They are an artefact of the clinic rather than a necessary epistemological feature of this mode of analysis.
I’m overstating the difference with Ljubljana slightly but there’s something about how they setup their approach which makes it nearly impossible to linger in this terrain. They treat it as a way point through which to reach the bigger and more consequential questions. Whereas I wonder what happens if you insist on remaining in this intimately ambiguous gray zones of sociality in which so much of social life is lived. What happens when you take the texture of these ‘obscure worlds’ seriously as a casual force in why people do what they do, rather than as (at best) a phenomenological background to the real business of the social? There are other people who circle this terrain (e.g. Craib, Bollas, Phillips, Berlant) in different ways but I feel that none of them really reside there, at least in the sense in which I’m conceiving of this project.
(This is what fascinates me about group analysis. I’m struggling to work out how to write about my training because I can’t separate the intellectual content from the experiential work. It’s fine to write about the former but it’s almost impossible to write about the latter without betraying the confidence of the group. But I’m starting to conceive of analytical work with groups in terms of the ‘obscure world’ and how we linger within it)
https://www.youtube.com/watch?v=URBMJrVclnI
#archer #Jouissance #Lacan #philosophicalAnthropology #spleen #taylor
-
The jouissance of spleen, or, bitter cold wind whispers my name
One of the aspects of Lacan I find most valuable is its intimate sensitivity to what is repressed or denied in our experience of negative emotions. Consider spleen, described here by Charles Taylor, at the level of philosophical anthropology:
Spleen, ennui, is an extreme state of melancholy. It is not just a condition in which we feel our exile acutely, in which the things which surround us have no meaning, do not speak to us, in which we are far from sensing the higher love which we long to follow. Much worse befalls us. We begin to lose even the sense of what meaning and love might be. The very shape of what we’re lacking disappears from the world; we lose sight of the very possibility. We suffer extreme deprivation but have lost a grasp on what it is we are missing. This brings no peace, but on the contrary the most profound form of despair, of numbness, and paralysis.
Cosmic Connections, loc 5980
It’s a powerful account of a superficially debilitating emotion. Lacan however would insist we look for the unnamed and unacknowledged forms of enjoyment latent in this experience. If this was really so bad would we have such a glut of fiction, film, music and poetry exploring the experience of spleen? Even in Taylor’s terms we can see the outlines of the jouissance of spleen:
- A radical sense of our individuality, even if it’s painful. I lack what all others are imagined to have. The I/they distinction is powerfully inscribed.
- A dramatic transformation ahead of us which is only beginning, a sense that we are starting a journey into the descents of hell. Things might get much worse, even if they haven’t yet.
- A changed relationship to our experience of lack. It’s newly problematised and made available to us as an object of our reflection. Particularly once addressing it comes to seem foreclosed, we can see it with a newfound clarity.
- The absence of peace conversely means the ubiquity of intensity. A continual state of dramatic striving from which there is no end.
The point is not that this is actually a pleasant emotion. Clearly it’s not. Lacan’s insistence is instead that people are getting off on how unpleasant it is. There’s a peculiar delight to be taken in the suffering: the intensity which underwrites the negative character lends itself to a peculiar form of positivity. It makes us feel alive even as feeling alive nonetheless feels, well, shit.
This isn’t secret pleasure hiding beneath displeasure but rather a perverse pleasure which can be taken from the structure of displeasure itself. There’s a psychic payload to suffering which carries forms of attachment which can seem inexplicable until you excavate the jouissance underpinning them, particularly the forms of intensity which underpin them e.g. spleen is fundamentally a more exciting way to live than the mundane rhythms of feeling vaguely ok about yourself and your life.
https://www.youtube.com/watch?v=7lCeHQ0T138
I’m interested in how we use this style of thought to excavate the areas of the lifeworld which are often rendered opaque. The moods and modes of being-with made available through these libidinal investments, the collective joys and overlapping despair which cements our bonds with others or sometimes tears them apart. If you take this way of perceiving beyond the individualising focus of the clinic, but don’t immediately scale it up macro-economically or get fixated on cultural forms as with the Ljubljana school, there’s a really interesting microsocial terrain opened up by this way of thinking about psychic economy.
The obscure moon lighting an obscure world
Of things that would never be quite expressed
Where you yourself were never quite yourself
And did not want nor have to be,– The Motive for Metaphor, by Wallace Stevens
What does it feel like when we’re wandering through this obscure world with others? How does it change if one of us suddenly wants to be quite themself, whereas the others have a bond predicated on neither wanting nor having to be? I increasingly think there’s a whole different way of incorporating psychoanalytical thought into social analysis, inflected through the hermeneutical generosity of interpretive sociology and prised away from the hermeneutics of suspicion. They are an artefact of the clinic rather than a necessary epistemological feature of this mode of analysis.
I’m overstating the difference with Ljubljana slightly but there’s something about how they setup their approach which makes it nearly impossible to linger in this terrain. They treat it as a way point through which to reach the bigger and more consequential questions. Whereas I wonder what happens if you insist on remaining in this intimately ambiguous gray zones of sociality in which so much of social life is lived. What happens when you take the texture of these ‘obscure worlds’ seriously as a casual force in why people do what they do, rather than as (at best) a phenomenological background to the real business of the social? There are other people who circle this terrain (e.g. Craib, Bollas, Phillips, Berlant) in different ways but I feel that none of them really reside there, at least in the sense in which I’m conceiving of this project.
(This is what fascinates me about group analysis. I’m struggling to work out how to write about my training because I can’t separate the intellectual content from the experiential work. It’s fine to write about the former but it’s almost impossible to write about the latter without betraying the confidence of the group. But I’m starting to conceive of analytical work with groups in terms of the ‘obscure world’ and how we linger within it)
https://www.youtube.com/watch?v=URBMJrVclnI
#archer #Jouissance #Lacan #philosophicalAnthropology #spleen #taylor
-
The jouissance of spleen, or, bitter cold wind whispers my name
One of the aspects of Lacan I find most valuable is its intimate sensitivity to what is repressed or denied in our experience of negative emotions. Consider spleen, described here by Charles Taylor, at the level of philosophical anthropology:
Spleen, ennui, is an extreme state of melancholy. It is not just a condition in which we feel our exile acutely, in which the things which surround us have no meaning, do not speak to us, in which we are far from sensing the higher love which we long to follow. Much worse befalls us. We begin to lose even the sense of what meaning and love might be. The very shape of what we’re lacking disappears from the world; we lose sight of the very possibility. We suffer extreme deprivation but have lost a grasp on what it is we are missing. This brings no peace, but on the contrary the most profound form of despair, of numbness, and paralysis.
Cosmic Connections, loc 5980
It’s a powerful account of a superficially debilitating emotion. Lacan however would insist we look for the unnamed and unacknowledged forms of enjoyment latent in this experience. If this was really so bad would we have such a glut of fiction, film, music and poetry exploring the experience of spleen? Even in Taylor’s terms we can see the outlines of the jouissance of spleen:
- A radical sense of our individuality, even if it’s painful. I lack what all others are imagined to have. The I/they distinction is powerfully inscribed.
- A dramatic transformation ahead of us which is only beginning, a sense that we are starting a journey into the descents of hell. Things might get much worse, even if they haven’t yet.
- A changed relationship to our experience of lack. It’s newly problematised and made available to us as an object of our reflection. Particularly once addressing it comes to seem foreclosed, we can see it with a newfound clarity.
- The absence of peace conversely means the ubiquity of intensity. A continual state of dramatic striving from which there is no end.
The point is not that this is actually a pleasant emotion. Clearly it’s not. Lacan’s insistence is instead that people are getting off on how unpleasant it is. There’s a peculiar delight to be taken in the suffering: the intensity which underwrites the negative character lends itself to a peculiar form of positivity. It makes us feel alive even as feeling alive nonetheless feels, well, shit.
This isn’t secret pleasure hiding beneath displeasure but rather a perverse pleasure which can be taken from the structure of displeasure itself. There’s a psychic payload to suffering which carries forms of attachment which can seem inexplicable until you excavate the jouissance underpinning them, particularly the forms of intensity which underpin them e.g. spleen is fundamentally a more exciting way to live than the mundane rhythms of feeling vaguely ok about yourself and your life.
https://www.youtube.com/watch?v=7lCeHQ0T138
I’m interested in how we use this style of thought to excavate the areas of the lifeworld which are often rendered opaque. The moods and modes of being-with made available through these libidinal investments, the collective joys and overlapping despair which cements our bonds with others or sometimes tears them apart. If you take this way of perceiving beyond the individualising focus of the clinic, but don’t immediately scale it up macro-economically or get fixated on cultural forms as with the Ljubljana school, there’s a really interesting microsocial terrain opened up by this way of thinking about psychic economy.
The obscure moon lighting an obscure world
Of things that would never be quite expressed
Where you yourself were never quite yourself
And did not want nor have to be,– The Motive for Metaphor, by Wallace Stevens
What does it feel like when we’re wandering through this obscure world with others? How does it change if one of us suddenly wants to be quite themself, whereas the others have a bond predicated on neither wanting nor having to be? I increasingly think there’s a whole different way of incorporating psychoanalytical thought into social analysis, inflected through the hermeneutical generosity of interpretive sociology and prised away from the hermeneutics of suspicion. They are an artefact of the clinic rather than a necessary epistemological feature of this mode of analysis.
I’m overstating the difference with Ljubljana slightly but there’s something about how they setup their approach which makes it nearly impossible to linger in this terrain. They treat it as a way point through which to reach the bigger and more consequential questions. Whereas I wonder what happens if you insist on remaining in this intimately ambiguous gray zones of sociality in which so much of social life is lived. What happens when you take the texture of these ‘obscure worlds’ seriously as a casual force in why people do what they do, rather than as (at best) a phenomenological background to the real business of the social? There are other people who circle this terrain (e.g. Craib, Bollas, Phillips, Berlant) in different ways but I feel that none of them really reside there, at least in the sense in which I’m conceiving of this project.
(This is what fascinates me about group analysis. I’m struggling to work out how to write about my training because I can’t separate the intellectual content from the experiential work. It’s fine to write about the former but it’s almost impossible to write about the latter without betraying the confidence of the group. But I’m starting to conceive of analytical work with groups in terms of the ‘obscure world’ and how we linger within it)
https://www.youtube.com/watch?v=URBMJrVclnI
#archer #Jouissance #Lacan #philosophicalAnthropology #spleen #taylor
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The jouissance of spleen, or, bitter cold wind whispers my name
One of the aspects of Lacan I find most valuable is its intimate sensitivity to what is repressed or denied in our experience of negative emotions. Consider spleen, described here by Charles Taylor, at the level of philosophical anthropology:
Spleen, ennui, is an extreme state of melancholy. It is not just a condition in which we feel our exile acutely, in which the things which surround us have no meaning, do not speak to us, in which we are far from sensing the higher love which we long to follow. Much worse befalls us. We begin to lose even the sense of what meaning and love might be. The very shape of what we’re lacking disappears from the world; we lose sight of the very possibility. We suffer extreme deprivation but have lost a grasp on what it is we are missing. This brings no peace, but on the contrary the most profound form of despair, of numbness, and paralysis.
Cosmic Connections, loc 5980
It’s a powerful account of a superficially debilitating emotion. Lacan however would insist we look for the unnamed and unacknowledged forms of enjoyment latent in this experience. If this was really so bad would we have such a glut of fiction, film, music and poetry exploring the experience of spleen? Even in Taylor’s terms we can see the outlines of the jouissance of spleen:
- A radical sense of our individuality, even if it’s painful. I lack what all others are imagined to have. The I/they distinction is powerfully inscribed.
- A dramatic transformation ahead of us which is only beginning, a sense that we are starting a journey into the descents of hell. Things might get much worse, even if they haven’t yet.
- A changed relationship to our experience of lack. It’s newly problematised and made available to us as an object of our reflection. Particularly once addressing it comes to seem foreclosed, we can see it with a newfound clarity.
- The absence of peace conversely means the ubiquity of intensity. A continual state of dramatic striving from which there is no end.
The point is not that this is actually a pleasant emotion. Clearly it’s not. Lacan’s insistence is instead that people are getting off on how unpleasant it is. There’s a peculiar delight to be taken in the suffering: the intensity which underwrites the negative character lends itself to a peculiar form of positivity. It makes us feel alive even as feeling alive nonetheless feels, well, shit.
This isn’t secret pleasure hiding beneath displeasure but rather a perverse pleasure which can be taken from the structure of displeasure itself. There’s a psychic payload to suffering which carries forms of attachment which can seem inexplicable until you excavate the jouissance underpinning them, particularly the forms of intensity which underpin them e.g. spleen is fundamentally a more exciting way to live than the mundane rhythms of feeling vaguely ok about yourself and your life.
https://www.youtube.com/watch?v=7lCeHQ0T138
I’m interested in how we use this style of thought to excavate the areas of the lifeworld which are often rendered opaque. The moods and modes of being-with made available through these libidinal investments, the collective joys and overlapping despair which cements our bonds with others or sometimes tears them apart. If you take this way of perceiving beyond the individualising focus of the clinic, but don’t immediately scale it up macro-economically or get fixated on cultural forms as with the Ljubljana school, there’s a really interesting microsocial terrain opened up by this way of thinking about psychic economy.
The obscure moon lighting an obscure world
Of things that would never be quite expressed
Where you yourself were never quite yourself
And did not want nor have to be,– The Motive for Metaphor, by Wallace Stevens
What does it feel like when we’re wandering through this obscure world with others? How does it change if one of us suddenly wants to be quite themself, whereas the others have a bond predicated on neither wanting nor having to be? I increasingly think there’s a whole different way of incorporating psychoanalytical thought into social analysis, inflected through the hermeneutical generosity of interpretive sociology and prised away from the hermeneutics of suspicion. They are an artefact of the clinic rather than a necessary epistemological feature of this mode of analysis.
I’m overstating the difference with Ljubljana slightly but there’s something about how they setup their approach which makes it nearly impossible to linger in this terrain. They treat it as a way point through which to reach the bigger and more consequential questions. Whereas I wonder what happens if you insist on remaining in this intimately ambiguous gray zones of sociality in which so much of social life is lived. What happens when you take the texture of these ‘obscure worlds’ seriously as a casual force in why people do what they do, rather than as (at best) a phenomenological background to the real business of the social? There are other people who circle this terrain (e.g. Craib, Bollas, Phillips, Berlant) in different ways but I feel that none of them really reside there, at least in the sense in which I’m conceiving of this project.
(This is what fascinates me about group analysis. I’m struggling to work out how to write about my training because I can’t separate the intellectual content from the experiential work. It’s fine to write about the former but it’s almost impossible to write about the latter without betraying the confidence of the group. But I’m starting to conceive of analytical work with groups in terms of the ‘obscure world’ and how we linger within it)
https://www.youtube.com/watch?v=URBMJrVclnI
#archer #Jouissance #Lacan #philosophicalAnthropology #spleen #taylor
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On pourrait penser que les gens apprendraient à les laisser tranquilles...
Lire la suite ici :
https://litix.fr/un-homme-impeccable#corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
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On pourrait penser que les gens apprendraient à les laisser tranquilles...
Lire la suite ici :
https://litix.fr/un-homme-impeccable#corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles...
Lire la suite ici :
https://litix.fr/un-homme-impeccable#corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles... Lire la suite ici :
https://litix.fr/un-homme-impeccable
#corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles... Lire la suite ici :
https://litix.fr/un-homme-impeccable
#corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
-
On pourrait penser que les gens apprendraient à les laisser tranquilles... Lire la suite ici :
https://litix.fr/un-homme-impeccable
#corps #érotisme #étreinte #excitation #fantasme #jouissance #orgasme #plaisir #pulsion #sensualité
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Ce mec est au paradis... Un de ses pote s'occupe parfaitement de lui. il est nu allongé pendant que son pote le masse, le caresse et le #branle. A lire ici --> https://wp.me/pbyKZP-1b5B #beauxmecs #jus #gay #erection #NSFW #sexeanal #jouissance #fesses #Potes #fellation #massage
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Political Jouissance by Slavoj Žižek, 2024
When we oppose or disagree with something important, do we ever really do it dispassionately? Isn't setting the world to rights or condemning a political opponent always done with a hint of relish, or at least enthusiasm? This book's challenging essays explore the modes in which that transgressive pleasure of political 'jouissance' operates.
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We can’t escape the trap of desire, but we can approach that trap with greater poise
This extract from Zizek’s Hegel in a Wired Brain captures something crucial about human desire, caught between our satisfactions (what we actually enjoy in a straightforward way) and the overpowering surpluses which we relate to in ambivalent ways (the compulsion to do something which hurts but energises us). From loc 2852:
The paradoxical structure of human desire is a kind of a priori: we cannot step out of it and (re)establish some new balanced universe in which we will not be fixated on a surplus, but just work for our satisfactions.
The core existential Lacanian insight rests, I think, in the recognition that a balanced existence of pure satisfaction is itself a surplus upon which we fixate. To imagine a way out of the ceaseless metonymy of desire is itself another image on which we desirously fixate. The point is not to escape our desire, but rather to learn to wear it more lightly, to move through this terrain with greater poise rather than to imagine other, easier, terrain. There will always be surplus in our experience, there will always be desire, what matters is how we live it out and orientate ourselves to the activity involved.
#desire #enjoyment #existentialism #Jouissance #Lacan #poise #reflexivity #satisfaction #zizek
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We can’t escape the trap of desire, but we can approach that trap with greater poise
This extract from Zizek’s Hegel in a Wired Brain captures something crucial about human desire, caught between our satisfactions (what we actually enjoy in a straightforward way) and the overpowering surpluses which we relate to in ambivalent ways (the compulsion to do something which hurts but energises us). From loc 2852:
The paradoxical structure of human desire is a kind of a priori: we cannot step out of it and (re)establish some new balanced universe in which we will not be fixated on a surplus, but just work for our satisfactions.
The core existential Lacanian insight rests, I think, in the recognition that a balanced existence of pure satisfaction is itself a surplus upon which we fixate. To imagine a way out of the ceaseless metonymy of desire is itself another image on which we desirously fixate. The point is not to escape our desire, but rather to learn to wear it more lightly, to move through this terrain with greater poise rather than to imagine other, easier, terrain. There will always be surplus in our experience, there will always be desire, what matters is how we live it out and orientate ourselves to the activity involved.
#desire #enjoyment #existentialism #Jouissance #Lacan #poise #reflexivity #satisfaction #zizek
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@VoxClamans Sur le plaisir, la drogue, le mal, si vous voulez creuser un peu la question, je vous conseille vivement ce livre : "Le Plaisir et le Mal, Philosophie de la drogue" de Giulia Sissa.
Elle développe des idées très intéressantes qu'ils serait un peu compliqué de résumer ici.
#drogue #ParadisArtificiel #plaisir #mal #philosophie #GiuliaSissa #stupefiant #psychotrope #substances #addiction #toxicomanie #dependance #jouissance #manque #soulagement #evasion #liberte
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@VoxClamans Sur le plaisir, la drogue, le mal, si vous voulez creuser un peu la question, je vous conseille vivement ce livre : "Le Plaisir et le Mal, Philosophie de la drogue" de Giulia Sissa.
Elle développe des idées très intéressantes qu'ils serait un peu compliqué de résumer ici.
#drogue #ParadisArtificiel #plaisir #mal #philosophie #GiuliaSissa #stupefiant #psychotrope #substances #addiction #toxicomanie #dependance #jouissance #manque #soulagement #evasion #liberte
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@VoxClamans Sur le plaisir, la drogue, le mal, si vous voulez creuser un peu la question, je vous conseille vivement ce livre : "Le Plaisir et le Mal, Philosophie de la drogue" de Giulia Sissa.
Elle développe des idées très intéressantes qu'ils serait un peu compliqué de résumer ici.
#drogue #ParadisArtificiel #plaisir #mal #philosophie #GiuliaSissa #stupefiant #psychotrope #substances #addiction #toxicomanie #dependance #jouissance #manque #soulagement #evasion #liberte
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@VoxClamans vous devriez essayer, je vous assure que vous tiendriez un tout autre discours....
#paradisArtificiels #drogue #drogues #plaisir #jouissance #ParadisArtificiel #dependance #addiction #rdr #stupefiant #stupefiants #psychotrope #psychotropes
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@VoxClamans vous devriez essayer, je vous assure que vous tiendriez un tout autre discours....
#paradisArtificiels #drogue #drogues #plaisir #jouissance #ParadisArtificiel #dependance #addiction #rdr #stupefiant #stupefiants #psychotrope #psychotropes
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@VoxClamans vous devriez essayer, je vous assure que vous tiendriez un tout autre discours....
#paradisArtificiels #drogue #drogues #plaisir #jouissance #ParadisArtificiel #dependance #addiction #rdr #stupefiant #stupefiants #psychotrope #psychotropes
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#CfP for the #panel "Extending #Jouissance: The Excessive and The Transgressive in Contemporary Texts", which will take place at the Northeast Modern Languages Association (#NeMLA #northeastMLA) convention in Boston on March 7-10, 2024.
🗓️Deadline for Abstracts: September 30, 2023
📌Further Information:
https://avldigital.de/de/vernetzen/details/callforpapers/extending-jouissance-the-excessive-and-the-transgressive-in-contemporary-texts-nemla/ #fidavlnews @litstudies #AVL #LiteraryTheory #Aesthetics @germanistik @italianstudies