Cultural Detritus, Reviews, and Commentary
Selected links to articles about military provocations between the USA (and its allies) and Iran:
“Eve of Destruction: Iran Strikes Back”
“What Right Has Britain to Seize an Iranian Tanker Off Spain?”
“Why the World is Watching the Fate of an Iranian Tanker in the Mediterranean”
Link to an article by Rob Urie:
“Toward an Eco-Socialist Revolution”
There are many reasons to question the proffered solution here, which would be unpopular and prone to the all the problems that have historically accompanied peasant societies (rigid social hierarchies, etc.). Still, this article thinks seriously about real issues and the necessary scope of solutions, and actually ventures to offer a solution.
Links to, and quotes from, interviews with Alenka Zupančič from the LA Review of Books:
“Too Much of Not Enough: An Interview with Alenka Zupančič”
“The rise of the affect(s) and the sanctimony around affective intuition are very much related to some signifiers being out of our reach, and this often involves a gross ideological mystification. Valorization of affectivity and feelings appears at the precise point when some problem — injustice, say — would demand a more radical systemic revision as to its causes and perpetuation. This would also involve naming — not only some people but also social and economic inequalities that we long stopped naming and questioning.
“Social valorization of affects basically means that we pay the plaintiff with her own money: oh, but your feelings are so precious, you are so precious! The more you feel, the more precious you are. This is a typical neoliberal maneuver, which transforms even our traumatic experiences into possible social capital. If we can capitalize on our affects, we will limit out protests to declarations of these affects — say, declarations of suffering — rather than becoming active agents of social change. I’m of course not saying that suffering shouldn’t be expressed and talked about, but that this should not ‘freeze’ the subject into the figure of the victim. The revolt should be precisely about refusing to be a victim, rejecting the position of the victim on all possible levels.
***
“(Moral) outrage is a particularly unproductive affect, yet it is one that offers considerable libidinal satisfaction. By ‘unproductive’ I mean this: it gives us the satisfaction of feeling morally superior, the feeling that we are in the right and others are in the wrong. Now for this to work, things must not really change. We are much less interested in changing things than in proving, again and again, that we are in the right, or on the right side, the side of the good. Hegel invented a great name for this position: the ‘beautiful soul.’
***
“What distinguishes children from adults is not that the latter are sexual beings whereas the former are not. What distinguishes them is that adults are supposed to be basically able to understand and handle intersubjective situations that involve sexuality. This means above all that the fact that children are, as Freud argued, very much sexual beings does not absolve adults when they want to involve them in their own sexual gratification. On the contrary, it makes their endeavors worse. There is a limit. To some extent, this limit is arbitrarily set — one could always say, why not two months earlier or later than the so-called ‘age of consent’? What is important is that there is a limit. This limit does not protect children against sexuality; rather, it protects their sexuality, making it so to say theirs and nobody else’s.
***
“Desire aims at what we didn’t get when our need, articulated in demand, was satisfied. It always aims at the other thing, beyond the thing at hand. Desire sustains itself through the difference between two kinds of satisfaction: satisfaction of the need or demand, and another satisfaction, the only support of which is negativity — That’s not It! I want that which I didn’t get. This is the symbolic frame through which objects appear as objects of desire. Drive, on the other hand, is not driven by what we didn’t get, but by the paradoxical surplus satisfaction that we got without even asking for it. We didn’t ask for it, yet it got unexpectedly attached to the satisfaction of the need. (The classic Freudian example is the oral pleasure produced during our satisfaction of the need for food.) Drive wants to repeat this satisfaction and precisely that satisfaction, again and again, often regardless of what “we” want. The motor of the drive is repetition of the unexpected real satisfaction, whereas the motor of desire is difference, which is why desire is in perpetual, ‘metonymic,’ movement further.”
“On Sex Without Identity: Feminist Politics and Sexual Difference”
“sexuality is not, as is sometimes said, at the bottom of every other problem, but something that, in and of itself, constitutes a problem. A problem for every subject to grapple with, that every subject is divided by. It is a negative core of any identity, not its positive foundation.
“This is why there are no direct, immediate sexual identities. Even when one identifies with one’s anatomy, this is already an identification, there is nothing immediate about it. Sex involves much more than anatomy, even when it coincides with our anatomy. The popular opposition between genders as biological or else socially constructed is a false opposition: there is no ‘biological gender’ in the sense of identity, because identity is by definition never immediate, ‘biological’ in this sense. Biology, anatomy is obviously a factor; it is far from insignificant. But a sexed subject does not simply emerge out of this or that anatomy, but out of its symbolization, including its rejection. *** One always becomes what one is, and this is to be taken quite literally.
***
“To sum up, psychoanalytic theory conceives of sexuality as something which fundamentally disorients the human being, not as something which provides him or her with a solid identity. If the notion that sexuality is at the basis of identity has any meaning, it can only have it in this sense: it is at the basis of any identity because it uproots the subject from the immediacy of her being. And this uprooting, this non-immediacy, is the condition of any symbolic identity. In fact, we can use psychoanalysis in order to interrogate identity itself, both conceptually and as a meeting ground for social struggle.
***
“Society is not composed of man and women; it is split, and this split is repressed. This is not the same as to say that women are repressed. Women were, are, oppressed, but this is not the same as repression, in the psychoanalytical sense of Verdrängung, of the split inherent in the structuring and curving of social space. Without making this split of negativity part of the picture, significant shifts in the structure cannot really occur. This is what feminism is about; it is not primarily about neutralizing social differences, but about bringing them to light, and attempting to affect the very structuring of the social space. To do something to/with this divide, and not simply to try to climb to the right side of it.
***
“the Marxian point is that social space is divided in an antagonistic way: it is not simply composed of classes as positive entities, struggling between themselves, but involves a fundamental negativity or divide that structures the very space in which classes appear as different classes. For Marx, the proletariat is not simply one of the classes: as a class that has no class, it embodies the very point of social antagonism; it is the symptom of this social order. Not only does it have some kind of empirical consistency, but it is also located at the very point that reveals the structural inconsistency of an inequality that can be empirically apprehended.
***
“To put it more simply, the question on the table for every emancipatory struggle is: Do we think that we live in more or less the only possible world, that there are just some pockets of injustice and discrimination still left, and all we have to do is take care of them? Or do we think that these pockets are symptoms of some deeper problem, an asymmetry or antagonism that will not go away even if we manage to do something else?”
Link to an article by Alenka Zupančič:
Alenka Zupančič, “The Apocalypse is (Still) Disappointing,” S: Journal of the Circle for Lacanian Ideology Critique, Vol. 11, 16-30 (2018)
This article discusses the essay “The Apocalypse is Disappointing” by Maurice Blanchot, available in Friendship.
Link to an article by Ted Rall:
“The Difference Between Liberals and Leftists”
Bonus links: “‘Far Left’? There’s No Such Thing in This Democratic Party” and Virtue and Terror and Review of Domenico Losurdo’s Liberalism: A Counter-History and Non-violence: A History Beyond the Myth and War and Revolution: Rethinking the Twentieth Century and Violence and Slavoj Žižek On Political Struggle and Trouble in Paradise and Revolution at the Gates and The State and Revolution and “The Guardian’s Populism Panic” and “Left is the New Right, or Why Marx Matters” and “Oregon’s Republican ‘Walkout’ Was a Serious Defeat For the Left” and “Democracy Is the Enemy” and “Don’t Mourn, Repoliticize!”
Link to an article by John Molyneux:
Link to a review by Philip Alcabes of the book Mind Fixers: Psychiatry’s Troubled Search for the Biology of Mental Illness (2019) by Anne Harrington:
“No Peace of Mind in Psychiatry”
Bonus links: “Psychiatry’s Incurable Hubris” (takes an implicitly anti-Freudian perspective, ignoring Lacan) and “Élisabeth Roudinesco Interviewed on the 30th Anniversary of Jacques Lacan’s Death”
Link to an article by Malloy Owen:
Bonus links: Mladen Dolar on “university discourse” and Review of Domenico Losurdo’s Liberalism: A Counter-History and Slavoj Žižek On Political Struggle and Read My Desire (Chapter 6) and “Was I Right to Back Donald Trump Over Hillary Clinton? Absolutely” (“Democratic elections are a method to settle disagreements between people who already agree on the basics. When this agreement on basics falters, the only procedures at our disposal are negotiations or (civil) war.”)
There is a small but determined group of people claiming to protect wilderness by scapegoating mountain biking and mountain bikers. Their normal tactic is to highlight one or two absolutely true—but nonetheless isolated—facts about how mountain bikers are a threat to wildlife in particular areas to suggest that mountain biking should be banned to protect wilderness/wildlife. On the surface, this seems appealing. But the problem is that once you scratch the surface this is a highly chauvinistic approach that involves absolving hikers/backpackers/horseback riders/etc. from their own threats to wilderness/wildlife. This can be detected even in the language that these self-styled protectors of wilderness use. The best is “backcountry”. This is a term that denotes at least limited openness to hiking/camping/homesteading! When deployed in conjunction with words like “protecting”, what we see is not a plea to protect wildlife and wilderness, but to protect certain human uses in certain sparsely populated areas from certain other human uses thus reserving those areas for selected uses. Here is an article that sums up this phenomenon: “Griz Expert Says Mountain Bikes Are a Threat To Montana’s Bears.” (actually, the headline was changed in response to some of the negative feedback). It is worth reading the comments because people absolutely nail the author’s anti-bike bias (which the author explicitly denies!) and cite countervailing evidence that the author ignores or actively minimizes. This article is not isolated, though. People like George Wuerthner write similarly—for instance, he deplores the self-identities that mountain bikers and ATV operators cultivate but excludes from his scorn the self-identities that hikers, etc. cultivate (he does note in passing that hikers can also harm wilderness, but minimizes those admissions and quickly returns to biker-bashing scapegoating). This is basically typical political liberalism: policing the line between the community of the free (the “good” hikers/backpackers/etc.) and those unworthy of liberal freedoms (the “bad” mountain bikers). What is pernicious is that this is “discourse of the university”, that is, the advancement of normative political/ideological positions in support of a disguised mode of social domination.
Link to an article by Oliver Burkeman: