Adam Kotsko writes<\/p>\n
Christian Thorne has a really great essay<\/a> on Zizek up, which promises to be the first of three. He argues that the main point of Zizek\u2019s work is to provide a way out of the deadlock of enjoyment on the left \u2014 neither the ascetic and over-intellectualized Old Left nor the loosey-goosey, sexually liberated New Left have managed to deal with this problem adequately. Though Thorne doesn\u2019t use the Lacanian lingo, the way he poses Zizek\u2019s solution can be described essentially in terms of the shift from desire (which is based on the law\u2019s inherent transgression) to drive (an autonomous jouissance that does not need any reference to authority to sustain it).<\/p>\n It\u2019s the familiar formula that Zizek\u2019s been hammering away at from the beginning: transgression (rebellion, sexual deviancy, even knowing cynical distance) gets us nowhere, because the law has already factored that in. Early on, he tended to emphasize the more truly subversive power of over-identifying with the \u201cofficial\u201d ideology without reference to its obscene supplement of enjoyment, and in his later work, it seems that he\u2019s tended more toward the inscrutable inertia of drive \u2014 which seems to him to be the only point of \u201cleverage\u201d for starting something new (i.e., something that is not conceived in terms of the order it\u2019s supposedly rebelling against).<\/p>\n I think it\u2019s at this point that we can see clear parallels between Agamben and Zizek, both in their diagnosis of the structure of the law (which includes its own transgression\/exception) and their attempt to get beyond rebellion or resistence and simply build something new (either conceived positively in terms of drive or negatively as in the messianic \u201cas if not\u201d strategy). If this comparison holds, then it may explain why I\u2019ve been so attracted to both figures, even though many have viewed them as coming from very incompatible places.<\/p>\n \u00a0Here are the highlights of Christian’s essay:<\/strong><\/span><\/p>\n So here, for easy reference, is his animating claim: that every political formation, in addition to generating the law, generates a particular more or less expected way of violating the law. Any set of prohibitions comes with its own accustomed transgressions, a particular way in which Law-in-the-abstract allows itself to be broken. Different laws produce different lawbreakers or different modes of rebellion. And what keeps us attached to a given political order\u2014what makes us loyal to it\u2014is not the law, but the transgression<\/strong>. We like living in a particular society because of the illicit pleasures that it affords us\u2014because, that is, it grants us a particular set of turn-ons, and it does so not by openly trading in these latter, but precisely by seeming to disallow them.<\/p>\n Following the law is one path to subservience; breaking it is a second.<\/span> Transgression, in fact, produces in us the more powerful political obligation; it is the device by which a governing order takes hold of us for good.<\/p>\n law by itself couldn\u2019t possibly work; the law alone can never be lawlike in its effects, for if some authority genuinely denied us all pleasure, we would take measures to abolish it. But authority doesn\u2019t deny us pleasures; it creates new ones and can become, indeed, just another target for our ardor<\/strong>. [great warmth of feeling; fervor; intense devotion; zeal]<\/p>\n Enjoyment<\/span>, to bottom-line it, is not the heroic alternative to discipline and convention. It is discipline\u2019s sidekick and in some sense the authentically nomian term \u2014 the secret bearer of law\u2019s regularities and compulsions.<\/p>\n The libido is the vehicle of our subjection<\/span> and thus the answer to why most of us, even those of us in the habit of striking defiant poses, don\u2019t seek fundamental political changes or seek them only half-heartedly: Change would disrupt whatever erotic bargain we\u2019ve quietly worked out with the prevailing order.<\/p>\n \u017di\u017eek\u2019s way of putting all this is to say that every political system \u2014 every code of law or tablet of rules \u2014 comes with an \u201cobscene supplement\u201d; he also calls it \u201cthe inherent transgression.\u201d And his single greatest talent as an intellectual is to survey some corner of the social scene and find the smudge of obscenity that holds it together, to smoke out its anchoring enjoyment<\/span>, to help you see how people are getting off on things that they don\u2019t seem to be getting off on.<\/p>\n Reich perceived a basic contradiction in the political constellation of the early 1930s: The fascists successfully appealed to people at the level of pleasure and desire, even while implementing punishment. The socialists, meanwhile, had big plans for emancipating their fellows in several different senses at once, and yet comported themselves according to the petty morality of the well-cushioned parlor<\/strong>. Fascism, in short, broke through in Germany because it was a lot more fun \u2014 it seemed to run on expanded erotic energies<\/span> \u2014 whereas the Left, as ever, preferred to educate its potential comrades in the gross national product of India while asking them pointedly whether they fully understood that children made their shoes. Marxists, Reich concluded, needed to buy some guitars; they would have to write some better tunes.<\/p>\n \u017di\u017eek\u2019s sense is that we almost all engage in unusual behavior\u2014sexual or at least eroticized behavior\u2014to some degree. The problem is that nearly all of that behavior takes place with reference back to authority or to the law. We develop most of our sexual quirks as a way of taking a position with regard to the <\/strong>Master<\/span>; we carry some notion of authority around in our heads, and the ways in which we like to get off are almost always predicated on what we believe to be true about the people in charge. So \u017di\u017eek does indeed reject as facile the usual anti-authoritarian thrust of radical psychoanalysis, convinced as it is that we can forthrightly strip down and hump our way to emancipation, but it does so only to reinstate that anti-authoritarianism in another, more difficult place.<\/p>\n Psychoanalysis in this mode doesn\u2019t care what you get up to \u2014 it really doesn\u2019t care how you take your pleasures \u2014 provided that these make no reference to the<\/span> Master<\/span>, provided, that is, that they aren\u2019t even a rebellion against him. And to that extent there is one sense in which \u017di\u017eek\u2019s Lacanian-Hegelian system, otherwise committed to the ideas of negation and the lack, is fully invested in establishing a positivity or simple fact. Your task is to figure out the peculiar way you happen to <\/span>desire<\/span> when authority is entirely removed from the picture, when, that is, you no longer take the<\/span> Master<\/span> to be peeping from behind the curtains.<\/span><\/p>\n This, then, is the reason to go into analysis: The analyst has to be on the lookout for the one thing you desire<\/span> \u2014 or the one way you desire<\/span>, the one way you organize your satisfaction \u2014 that is not relational, not a position over and against bosses and fathers. Such is the knack that any good analyst has to develop: the ability to discriminate between Master-directed kink and kink that is truly your own.<\/strong> The bargain that analysis will make with you is that any enjoyment<\/span> that survives the sundering of your psyche from authority is yours to keep. It\u2019s just that most of your libidinal habits are not going to survive that sundering\u2014or will be transformed by it into new ones.<\/span> <\/strong><\/p>\n \u017di\u017eek, following Lacan, calls any enjoyment<\/span> thus liberated a sinthome<\/span>, which, in the original French, isn\u2019t anything more than an arch misspelling of and murky pun upon the word symptom. The Lacanian point is that the enjoyment<\/span> that you take home with you at the end of a successful course of psychoanalysis is likely to look like and sound like a symptom \u2014 fevered, morbid, a \u201cdeviation from normal functioning,\u201d the clinicians like to say. But it won\u2019t actually be a symptom, or it will be a symptom with a difference, a symptom that is not a symptom. Analysis, in other words, aims not to cure you or return you to normal functioning, but to help you find your way to a happier disorder. \u017di\u017eek\u2019s hunch is that most people will leave analysis freakier than when they went into it.<\/strong><\/p>\n So can we tell the difference between the raunch that unshackles us and the\u00a0raunch that fixes us in place?<\/span> This is one of the more pungent questions that a political psychoanalysis prompts us to ask. For Wilhelm Reich was, of course, in one sense absolutely correct. It is not hard to agree that fascism succeeded in large part by devising new gratifications for its adherents. And perhaps it was only predictable that the Western Left would decide to take Reich\u2019s advice and compete on that ground and help build consumer society\u2019s all-singing-all-dancing-24-hour gaudy show.<\/p>\n But psychoanalysis allows us to take stock of where we rock\u2019n\u2019rollers remain least at ease\u2014or, indeed, to describe with some precision the new forms of anxiety that have come to the fore in an age of sex-without-taboos. \u017di\u017eek\u2019s argument is, in this respect, best understood as proposing a new way to periodize recent history\u2014a new way, that is, of identifying the novelty of the present. It bears repeating: If \u017di\u017eek is right, then in the political organization of enjoyment, obscenity has always played some kind of role. Even public life organized around strong authority figures used to summon the obscene supplement in its support.<\/strong><\/p>\n Even public life organized around strong authority figures used to summon the obscene supplement in its support. But we\u2019ll want to at least consider the possibility that in our version of consumer capitalism, the obscene supplement has become primary and so largely supplanted what it had once been asked merely to buoy. The transgression has moved into the position of the master and so instituted a kind of authoritative obscenity. This marks a comprehensive change in what we might call the regime of<\/span> <\/strong>enjoyment<\/span>. Again: What keeps you attached to a society is the forms of deviant pleasure that it winks at.<\/p>\n In nearly every social order that has ever existed, there has been law: state law or generally recognized prohibitions, and some people get off on breaking the law, while other people get off on the law itself, get off on enforcing it, get off on playing the cop or exasperated schoolmarm.<\/strong><\/p>\n What sets the present apart is that the prohibitions have to some considerable extent faded, which has produced a system of transgression without law<\/strong><\/span> or perhaps even transgression as law\u2014what \u017di\u017eek calls \u201cthe world of ordained transgression\u201d \u2014 a society of compulsory pleasure in which you are perpetually enjoined to blow your load.<\/span><\/p>\n You can think of this, if you like, as the flip side to another of Reich\u2019s signature arguments. Sex-pol claimed that if you raised children in a sexually liberated way, refusing to drum inhibition into them, then they would not be willing later in life to go along with authority, because they would not be in the habit of giving up what was important to their happiness. They would be able to resist the call to renunciation, and if authority threatened their enjoyment directly, they would mutiny. Libidinally unpoliced children would become anti-authoritarian adults.<\/span> The simple corollary of this argument is a catastrophe that Reich never even paused to consider\u2014the plausibility of which advanced capitalism endlessly demonstrates\u2014which is that if authority doesn\u2019t threaten such people\u2019s enjoyment, they will never rebel<\/i>.<\/span><\/p>\n If the social order gives people abundant opportunities to get off, it can abuse and exploit them in every other way.<\/span><\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Adam Kotsko writes Christian Thorne has a really great essay on Zizek up, which promises to be the first of three. He argues that the main point of Zizek\u2019s work is to provide a way out of the deadlock of enjoyment on the left \u2014 neither the ascetic and over-intellectualized Old Left nor the loosey-goosey, … Continue reading “enjoyment and the law”<\/span><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[21,20],"tags":[],"class_list":["post-11281","post","type-post","status-publish","format-standard","hentry","category-jouissance","category-zizek"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/11281","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/comments?post=11281"}],"version-history":[{"count":10,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/11281\/revisions"}],"predecessor-version":[{"id":11283,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/11281\/revisions\/11283"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=11281"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=11281"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=11281"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}