some Recognitions to Workshop

A few words on recognition. The signifying chains said to constitute two discrete subjectivities in psychoanalysis are not distinct, because two subjects would otherwise never be capable of sharing a perception; of having mutual re-cognizance. May the reader not be misled by my choice of the word perception–this is not about what’s usually called the empirical world. What Locke called secondary qualities are here reformulated in the language of Lacanian psychoanalysis. Very little persists in the empirical world (what Locke would say primary qualities signify), perhaps because the question of Origin is senseless. But that’s another matter.

Too often one finds oneself mired in contrite repetition, recognizing the lack of repeating social recognition–that we can’t settle on the same thought, with the same feeling, viewpoint or perspective, one and an other. There’s the feeling of injustice in that–having already progressed through so many traumatic, vituperative, edifying, Truly Trying Times (as we all have), and having since then perhaps stood out in uniquity as one who’s become more perceptive, so much more cognizant than one once was, having become capable of tracing a multiplicity of narratives juxtaposed (or simply opposed) in one moving train that one can not only predict, but understand the temptation to bring every conversation back to oneself, one’s story; one’s “self”–that because of these accomplishments, one has earned the right to require others to reciprocate in diachronic recognition of novel objects, of alternate outcomes, of the perception of social injunction as artistic expression to help what is become more; that if I can focus enough to become what I am, you owe it to do the same, respectively.

But it’s a question of balance (or supplement), of balancing the humane with the human, (supplanting) others’ need for patience with one’s desire for another confrontation with boredom, (supplying) others’ presence to resolve an abductive economy of space.

or maybe henri bergson should be required reading in secondary schools. would this be anarchy? i put this to you.

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03.01.2015

It’s easier to write journal entries in portions as prescribed by blog-writing form, as something I’m obliged to portion, slicing off just enough memory to synthesize some intimation of what will be slated for short-term repression, done to process the myriad observations, recognitions, and the spectrum of narratives formed with decreasing relevance to the actual lives I live amidst, when they’re under the header of a single date. My relationship with time is one of religious devotion to a set of goals, a part of each (the ideological excess of phantasy and self-projection) drives me to bring the parts of each which I do not phantasize about, which do not in fact drive my desire, into being. These undesired things are the necessities; food, money, and the psychological growth and persona-adaptation that comes from engaging a socius, a social body.

A day is an advertisement. Probably for tomorrow. But running on the promise of tomorrow is risky business because it is a teleological thing. And telos is a big tease.

(it never really comes because telos is merely the echo of your being’s possible future-perfect selves, each of which is advertising its respective future in disparate ways, waiting for your present self to stop repressing and step forward)

But about that – repression, or rather a human relationship to the binary of desire and satiation, repressing satiation // generating desire, or reneging desire // releasing subjectivity to a flow one becomes subsumed by.  These releases include acts like sex, self-deconstruction à la Sharing Feelings in a vacuum, insulating the capacity to think with micro-fascisms or mental ticks, etc, etc, and the less I enjoin myself to do the former, the more I find myself slipping into thought-habits circling round the latter. And that is both healthy and pernicious.

I mean to write soon, about a woman I have met, who appears to have mastered the art of instilling desire, and managing, guiding, keeping-dirigible the desiring object’s narratological reliance on the promise of eventual satiation. It’s like neo-teasing. And it is both unhealthy and liberating.

My current engagements keep me from becoming-monomaniacally reactive to said desire-generating femme’s refusal to sate, which is good. Clarity is very important at this juncture.

Soon I will be back on the streets, fighting authority and simulating utopos with the masses.