cau palo! by ma zaujimalo co si myslis o tomto, mozno ta to zaujme – suvisi s temou individuacie – na druhej strane sa to da tiez citat ako ezotericka literatura -)
najprv hovori o ‘flexibilnej subjektivite’, ktoru datuje od protestnych hnuti v 60s, a ktoru dnes povazuje za vsadepritomnu:
We all now have available a flexible and processual subjectivity as instituted by the counter-cultural movements; In the present, the most common destiny of flexible subjectivity and of the freedom of creation that accompanies it is not the invention of forms of expression motivated by an attention to sensations that signal the effects of the other’s existence within our resonant body. What guides us in this creation of territories for our post-Fordist flexibility is an almost hypnotic identification with the images of the world broadcast by advertising and mass culture.
[..] By offering ready-made territories to subjectivities rendered fragile by deterritorialization, these images tend to soothe their unrest, thus contributing to the deafness of their resonant body, and therefore to its invulnerability to the affects of the time that are presented within it. But that may not be the most deadly aspect of this politics of subjectivation, which instead is the very message that such images invariably convey, independently of their style or their target-public. At stake here is the idea that there exist paradises, that these are now in this world and not beyond it, and above all, that certain people have the privilege of inhabiting them. What is more, such images transmit the illusion that we could be one of these VIPs, if we simply invested all our vital energy – our desire, affect, knowledge, intellect, eroticism, imagination, action, etc. – in order to actualize these virtual worlds of signs in our own existence, through the consumption of the objects and services they propose to us.
[..] In other words, what the Western idea of a promised paradise amounts to is a refusal of life in its immanent nature as an impulse to continuous processes of creation and differentiation. In its terrestrial version, capital has replaced God in his function as keeper of the promise, and the virtue that makes us worthy of it now becomes consumption: this is what constitutes the fundamental myth of advanced capitalism.
…a potom cast co ma zaujima, kde hovori o subjektivite v post-totalitnych krajinach:
If we approach the totalitarian regimes (Latin America, Eastern Europe) not by their visible or macropolitical side, but instead by their invisible or micropolitical side, we can see that what characterizes such regimes is the pathological rigidity of the identity principle. [..] Destructively conservative, the totalitarian states go much further than a simple scorn or censorship of the expressions of the resonant body: they obstinately seek to disqualify and humiliate them, to the point where the force of creation, of which such expressions are the product, is so marked by the trauma of this vital terrorism that it finally blocks itself off, and is thereby reduced to silence.
It is not hard to imagine that the meeting of these two regimes makes up a scenario even more vulnerable to the abuses of pimping: in its penetration to totalitarian contexts, cultural capitalism took advantage of the experimental past which was exceptionally audacious and singular in many of those countries; but above all, it took advantage of the wounds inflicted on the forces of creation by the blows they had suffered. The new regime presented itself not only as the system that could welcome and institutionalize the principle of the production of subjectivity and culture by the movements of the 1960s and 70s, as had been the case in the United States and in the countries of Western Europe. In the countries under dictatorships it gained an extra power of seduction: its apparent condition as a savior come to liberate the energy of creation from its bonds, to cure it of its debilitated state, allowing it to reactivate and manifest itself again.
..cize tuzba po identifikacii s medializovanymi rajmi je v posttotalitnych krajinach este silnejsia ako na zapade ‘vdaka’ silne konzervativnej politike identity pocas diktatury..
ide len o esej, nema to tam nicim moc podlozene, ale aj tak mi to pride zaujimave.. hm… treba to brat tak ze Rolnik je (brazilska) psychoanalyticka…. (btw s Guattarim napisala knihu o mikropolitike)
http://transform.eipcp.net/transversal/1106/rolnik/en