Twizzy’s Dog
@PervertGuide
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A BODY IS NOT A PERSON. THE PERSON IS THE ABSOLUTE ACCIDENT OF THE SUBJECT. THE SUBSTANCE OF THE SUBJECT IS THE OTHER. THE OTHER DOES NOT EXIST. THE OTHER HAS NO FACE. THE OTHER HAS A BODY. THE OTHER’S BODY IS SENSE. THE OTHER’S BODY IS DEFILED (=VIOLENCE OF THE SIGNIFIER).
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I don’t necessarily want the widest reach but the best quality, which prioritizes those without much psychoanalytic ‘expertise’ but much focus and intent on heterodox social theory and distrust of moralizing normativity
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In a formal and informal way. Every rereading for me is enriching, especially when passing through other minds. This is no different and so a great welcome to all who want more than an academic exercise of conceptual edging and a guerilla exercise in conceptual gooning
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NOT intended to be a shamanic sequence of ‘explanation’ of terms or urgent ‘application’ of terms. Concepts will be unfolded imminently in the situations and problems that made their use necessary. It will serve as an intro to Lacan in general and in specifics. I will guide
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ANNOUNCING READING GROUP: LACAN’S 10th SEMINAR ON ANXIETY. 🧵Reply/dm if interested For all naive & gnostic patients in this our spirit-field of shared enjoyment. Will cover: - Psychoanalytic idea of action (& affect) - Inceptive theory of sexual difference - Theodrama of desire
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Imagine being loved for the precise thing you are not. But this is not ‘being idealized rather than loved.’ The latter is equivocal—idealization may converge or diverge with the other’s desire. Love according to what specifically negates a beloved is love from devotional hate.
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Yes, a straight man.
Is there a term for women who are attracted to men but don’t really like them
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on the contrary. Since as long as I can remember, my hos have been my bros and my opps have been my props.
I love being a girl, but I do envy the relative simplicity of men’s lives and the fact that the world deals with them honestly. You have your bros, your hos, and your opps. It is very clear to you which is which. There is the singular goal: go forth and conquer. If you succeed in
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Winning in gambling is in itself a gamble which necessity always becomes a question. "Why do I gamble?" the homo oeconomicus, the subject asks to an Other of gambling. Intelligence here becomes impossibility. Intelligence is the economics that addresses scarcity...
@caruih you cant win in gambling because your desire and expectations are already captured, to win only allows more gambling. also w crypto, its intuitive that at the point one can be convinced to invest in crypto then everyone will, we all can't win by design, normative under market
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Of course there’s avoidance. You simply ignore it. You play into the opacity of the avoidance, here, the opacity of the depth. You stay on the surface, you say something like, ‘Do we ever become upset at shallow things?’ Then, a hope at least that the anxiety can come up for air.
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I once taught Bergman’s Persona and a very good student said early on in the class: “I don’t get why she’s so upset, it’s not that deep.” As a teacher, you don’t interpret the symptom, you dont ‘enrich’ a consciousness. She is right, it isnt that deep. The mask is on the surface.
The student: lol the curtains are just blue The paragraph: she had nowhere else to look but the curtains. They were an odd shade, cerulean perhaps? She dove to the bottom of their sea, Henry’s apology a murmured rumor twenty fathoms above. “Maybe I’ll drown here,” she hoped.
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Neurosis can talk things out precisely because the demand can be severed by the desire that goes out hunting for it. You can let demand float, which is of course how you begin speaking to an anonymous Other for the first time, even from childhood.
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the constitutive repression of neurosis, its desire, turns out to be the search for the right demand (the one I want to be made upon me, the call). The neurotic can be treated because he is already walking backwards to the primitive speech of his symptom: the demand for a demand.
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What’s the price? It is the exhaustion of rage against one’s own image, which supports inner omnipotence. ‘Be yourself’ is a truism by referring to the impossibility to satisfy neurotic oscillation with internal resources. The price is dealing with the object of desire per se.
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Lacan on the neurotic’s feint—. “He wants to be begged. The only thing he doesn’t want is to pay the price.” The neurotic believes so strongly in will power that he acquires an infinite alibi for his hesitation (it would happen if only I mustered the will). ‘Only if I cared.’
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she: release me from the sign of desire (s)he: I cannot release myself from it
women truly have no idea how many times sensitive young men get the ick and just roll past it
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frivolity is a matter of arrogance I am showing off the fact that I don’t have to afford myself self-seriousness because I believe my merits are fundamentally implicit
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Intrusive Jansenist Thought Vol. 80 p. 211 (premium edition):
frivolity is a matter of arrogance I am showing off the fact that I don’t have to afford myself self-seriousness because I believe my merits are fundamentally implicit
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What would you do if you had an argument for my motivation? What would do you with it? Something worthwhile? Or something vile?
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