BEYOND THE ADVANCED PSYCHIATRIC SOCIETY- A COLLECTIVE RESEARCH/ OLTRE LA SOCIETA' PSICHIATRICA AVANZATA- UNA RICERCA COLLETTIVA


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domenica 25 novembre 2012

"Hiatus Irrationalis/ Everything flows: La mistica di Jacques Lacan" ['Kasparhauser- Il giardino della mente', a c. di Giacomo Conserva ]




"Lacan pone il desiderio come un principio universale che corre per la Natura come il fiume di Eraclito e il fuoco di Boehme. Comunque, per raggiungere il mysterium magnum, il soggetto deve essere muto..."
(testi di Jacques Lacan, Annick Allaigre-Duny, Jean-Michel Rabaté, Michel Bousseyroux)


http://www.kasparhauser.net/lacan-anteprime.html

“Car la vérité s’y avère complexe par essence, humble en ses offices et étrangère à la réalité, insoumise au choix du sexe, parente de la mort et, à tout prendre, plutôt inhumaine, Diane peut-être… Actéon trop coupable à courre la déesse, proie où se prend, veneur, l’ombre que tu deviens, laisse la meute aller sans que ton pas se presse, Diane à ce qu’ils vaudront reconnaîtra les chiens…”

«Giacché la verità si rivela complessa per essenza, umile nei suoi uffici ed estranea alla realtà, non sottomessa alla scelta del sesso, parente della morte e, tutto sommato, piuttosto inumana, Diana forse... Atteone, troppo colpevole di cacciare la dea, preda in cui è presa, o cacciatore, l’ombra che tu divieni, lascia che la muta vada senza che il tuo passo s’affretti. Diana riconoscerà i cani da quel che varranno…» [traduzione di G. Contri].
J.Lacan, 'La Chose freudienne', fine

venerdì 23 novembre 2012

JOYCE'S BOOK OF THE DARK/ John Bishop libgen/ Pietro Barbetta on Lucia Joyce







       in my beginning is my end
       end end end end end end 






                             until tomorrow
                       feel so fine
               is that another time



G.Conserva, 'THE DEAD' [Gaza, Yerushalaym, what else, cos'altro; James Joyce, 'The dead']




Johnny had a gentle voice,
moved  a gentle body; 
went to fight in a great war, 
never to be returning.

and all the girls cried:
“Step on lightly Johnny.
The beauty you wore won’t disappear,”
Johnnie, Johnnie.

saw a movement in the night,
had a crimson color;
Johnny whispers at my back:
“Don’t fade with the morning”.



( Johnny aveva una voce gentile/ muoveva un gentile corpo/ andò a combattere  in una grande guerra/ senza fare più ritorno

e tutte le ragazze gridavano/ ‘cammina leggero Johnny/ la bellezza che portavi non scomparirà'/ Johnnie Johnnie

ho visto un movimento nella notte/ aveva un colore di sangue/ Johnny sussurra dietro di me/ ‘non svanire con il mattino’   )

GIACOMO CONSERVA, 1980


http://teachers.sduhsd.k12.ca.us/sfarris/Files/AP%20Lit%20Files/THE%20DEAD.pdf    [James Joyce, 'The dead',  1905]






mercoledì 21 novembre 2012

local history/ storie della storia di parma (dedicato alla redazione di Parma di Repubblica)



http://pantalone-parma.blogautore.repubblica.it/2012/11/21/a-volte-ritornano-ed-e-per-rottamare/


appena mandato questo alla Rep. di parma (dovrebbero pubblicarlo, ma chissà)]
  • giacomo conserva scrive:
    Il tuo commento è in attesa di moderazione


    "21 novembre 2012 alle 18:59
    a) non mi piace Renzi; b) sono a sinistra (qualunque cosa esattamente voglia dire) da quando avevo 17 anni- ed è passato tanto tanto tempo.
    Posto questo, devo dire che trovo sconvolgente il tono e il livello di questo trafiletto. E non solo perché conosco Guido Cavalli da quando è nato (letteralmente)- ma perché quando un discorso politico si abbassa a questo livello di insinuazioni e maldicenze è veramente una povera, indegna cosa. Una povera cosa che suscita rabbia, ma può anche far male (nel mio cursus honorum politico, visto che sono in vena di reminiscenze, ci sono pure due trafiletti di Baldassarre Molossi sulla prima pagina della Gazzetta diretti ad personam contro il me di 18 anni; e contro il me di 20- garantisco che hanno suscitato molta rabbia, ma mi hanno fatto anche molto male). Saluti.- Giacomo Conserva"

    sabato 17 novembre 2012

    for f., on history [at the beginning of Löwiths book]




    Thus the world is like an oilpress: under pressure. If you are the dregs of the oil you are carried away through the sewer; if you are genuine oil you will remain in the vessel. But to be under pressure is inevitable. Observe the dregs, observe the oil. Pressure takes place ever in the world, as for instance, through famine, war, want, inflation, indigence, mortality, rape, avarice; such are the pressures on the poor, the worries of the states: we have evidence of them. …We have found men who grumble under these pressures and who say: “how bad are these Christian times!” …Thus speak the dregs of the oil which run away through the sewer; their color is black because they blaspheme: they lack splendor. The oil has splendor. For here another sort of man is under the same pressure and friction which polishes him, for is it not the very friction which refines him?


    Augustine’s Sermons (ed. Denis, xxiv. 11)







    venerdì 16 novembre 2012

    pour Marguerite Pantaine: 'Je cours au quai d'Orsay'/ Pas de Peyrols [cfr. la Thèse de Jacques Lacan, 1932; et J.Allouch]









    Le 28 janvier 193...

    Je cours au quai d'Orsay 
    Pour apercevoir mon maître 
    Mon maître, mon bien-aimé 
    J'avais sauté par la fenêtre

    Des cheveux blonds comme le soleil 
    Des yeux miroir de l'infini 
    Une silhouette haute et fine 
    Ah ! comme je l'aurais suivie

    J'en restais bouleversée, 
    Le jour et la nuit en sont troublés 
    Le fleuve glacé ne pouvant 
    Noyer tout mon élan 

    Avec son Altesse la distance 
    Reste toujours immense 
    Pour la vaincre d'un coup d'aile. 
    Le coeur n'est pas rebelle. 

    J'ouvre doucement ma porte 
    Suit tout mon escorte 
    Mes assidus sont là présents 
    La tristesse et le découragement

    Mais ce jour-là comme compagnon 
    S'assit tout près de ma fenêtre 
    En la personne de mon maître 
    Le courage sans abandon.

    Les voyages, quel effarement 
    Les attentats, les accidents
    Comme tout cela s'accumule 
    Et le départ des mules ! 

    Que son Altesse me permette 
    Que je lui dise tout ceci 
    J'ai énormément de souci 
    De la traîtrise de ces bêtes 

    Par les monts de la Cordillière 
    Quand les aigles planeront 
    Au niveau des Grands de la terre 
    Les Windsors se mesureront.

    giovedì 8 novembre 2012

    Iain Chambers, 'Lessons from the South' [academia.edu]




    When mass protests and regime changes swept across North Africa in the Spring of 2011, and subsequently triggered turbulence in Bahrain and a bloody civil war presently being waged in Syria, Occidental journalism and political commentary was initially taken by surprise. The status quo – and not only for Arab dictators – had seemingly crumbled overnight. The situation was eventually brought into perspective and under Western eyes through a series of explanatory frames – educated unemployed youth, the new social media, state oppression and the lack of democracy – that responded to Occidental criteria of analysis. Of course, in the contemporary conditions of planetary modernity all is somehow connected, nothing takes place in a vacuum, and the languages, technologies and ideologies of the West clearly played a significant role. However, rather than measure such events – their perceived achievements and failures – against a presumed Occidental template it is perhaps politically and historically more significant to register the emergence of a series of interrogations that invest both the protagonists and those of us observing from afar. It is also important at this point to register that the processes and procedures under discussion are still very much in progress: the question of rights and liberties – social, political, human – remain open, the subject of discussion, debate and continuing struggle. A previous political landscape, which had been thoroughly endorsed by Western powers and diplomacy, is clearly in ruins. The assumption that only the Occidental ‘we’ has the right to define ‘freedom’ and ‘democracy’ has clearly been rendered vulnerable to unsuspected historical operations and cultural forces. What emerge from this picture are critical prospects that criss-cross the Mediterranean, rendering proximate its northern and southern shores, shredding the confines between Occident and Orient. When the terms of political, historical and cultural freedom are exposed – for whom, where, when and how? – a whole critical lexicon comes under review. The assumed temporality of political and historical progress, the accumulative power of its linear development, is skewed into another space in which modernity is neither mono-dimensional nor homogeneous. The downfall of Mubarak, the daily protests in Tahrir Square, were not simply Egyptian matters. Their resonance was not restricted merely to the Arab world. A political lexicon that many consider to be complete and fully achieved in the governing bodies and institutional authorities of the West has been reopened and newly researched, traversed and translated. Understandings of the individual, the public sphere, political agency, religion, secularism and the state, suddenly become vulnerable to renegotiation in events that rudely punctuate flawless abstractions. As we, too, are learning, nothing is guaranteed. Rights and freedoms can be rolled back. In the name of security, driven by the imperatives of governance, there can always occur a turn in the screw. In a world that increasingly does not recognise human beings, only citizens and subjects, the categories that supposedly secure the polis are always open to unsuspected interpretation, redefinition, contestation and ideological spin. Our conceptual securities become the agonistic sites of historical processes and cultural struggle that do not necessarily mirror the critical and political imperatives of the West. What is presently occurring in North Africa and the eastern Mediterranean – in Egypt, Israel or Syria – throws an interrogating light across the West that in multiple ways is responsible for the powers and possibilities in play. Not 2 only does a colonial past, etched in the actual frontiers of these states and, in particular, in the foundation of the state of Israel in 1948, continue to haunt the dramatic conflictuality of the area, but understandings are overwhelmingly directed and disciplined by Western constructions of Islam and the Arab world. In an unfortunately under-read book by Edward Said – Covering Islam: How the Media and the Experts Determine How We See the Rest of the World (1981) – the precise political and cultural prison house of such constructions is caught in its brutal historical weight. Precisely by slipping beyond these constructions and reworking and translating the political and cultural lexicons of modernity the West is now confronted by a modernity that is not merely ‘ours’ to administer and define. In the transit of translation, which as Walter Benjamin has taught us is always a two-way process in which the original is subsequently impossible to reconstruct, unexpected versions emerge. As Salman Rushdie put it some time ago, this is how newness enters the world.1 After all, explanations that run along the grooves of precarious livelihoods, youth unemployment and the frequent unaccountability of government are an increasingly global condition and not simply restricted to the south of the planet. Revolts in Tunis and rioting in south London are not the same thing. They are differentiated in all manner of complexities, but they are also bound together in the overarching procedures of a neo-liberal global order. Here in the resonance and dissonance of different localities we also touch the paradoxes of the present conjuncture: registering in the Arab world demands for freedom, change and accountable government, while in the West these perspectives are often publicly in retreat. To register the proximity of the dramatic visual presence of events unfolding on the African and Asian shores of the Mediterranean draws the West, however reluctantly, out of its self. Massacres, dictatorships, police brutality, people on the street voicing the sacred lexicon of Western liberalism – ‘freedom’, ‘democracy’ – cannot be ignored. There was no burning of US or European or Israeli flags; simply the disquieting spectacle of people apparently taking the political rhetoric of the West seriously; often far more seriously than the West itself. The languages of the West have exceeded any single point of ‘origin’; they are clearly no longer its property, to be defined and managed solely according to its will. What is exposed, perhaps unwinding in what until yesterday were the autocratic states of North Africa, is a profound challenge to neo-liberalism, to its individualist and fundamentally anti-social and anti-democratic logic. Beyond the slogans of democracy and constitutional reform there is emerging in the Arab world the fundamental contestation of the hypocrisy of the modern state, particularly after the fiscal crash of 2008, which considers only the welfare of its elites throughout the world, rather than that of the majority of its population. There are significant planetary communalities here. The public financing of stability and not of change, the rescue of banks and the bailing out of corruption rather than people, is part of planetary drive towards privatising profits and socialising losses. Ultimately, the ongoing struggles for change in the Arab world, the unexpected outcomes of a social networking that stretches from the blogosphere to the street, is also profoundly about processes of democratisation and their absence, not only in the rest of the world, but also in the West itself. The necessary re-reading of modernity proposed in the present 1 Salman Rushdie, ‘In Good Faith’, in Salman Rushdie Imaginary Homelands, Granta, London, 1992, p.394. This theme is brilliantly explored in Homi Bhabha’s essay ‘How newness enters the world’, in H.K. Bhabha, The Location of Culture, Routledge, London and New York, 1994. 3 moment invites us to consider in particular its composition in the complex meshing of liberalism and capitalism. This is a political economy – the very term and practice itself a product of this formation – in which Occidental economical, political and cultural power presents itself as a hegemonic force on a planetary scale. It is where state, nation, market and ‘civilisation’ are increasingly wedged or striated within each other’s making, and their separation increasingly rendered untenable. It is about a ‘way of life’. This is why we are talking about a political economy and not simply about economics. Abu Atris, the pseudonym of a writer working in Egypt, suggested on the Al Jazeera English web site (24/02/2011) that what was under way in the revolts in North Africa was also a revolt against neo-liberalism and the policing of its logic by subordinate client states in the Arab world. The systematic conflation of business and politics under the impact of privatisation, forcibly bringing society under the rule of the market, is not only typical of the situation in ‘advanced Western democracies’. Egypt and Tunisia have been neoliberal states for decades. The proximity of Arab leadership to the Bush administrations, or over a longer period of time of the direct involvement of the Italian government in the Tunisian state, is mirrored in public figures (which in Egypt includes the upper ranks of the military) having a foot in both politics and business. Government is there to defend free market fundamentalism, to divert financing from the public to the private sector, or rather to privatise and plunder public resources, and to ideologically block considerations of poverty and questions of social and economical justice. In this scenario, the proximity of Cairo to Washington, or of Tripoli to Rome, reaches its obscene extremes when warfare comes to be organised through neo-liberal principles and increasingly privatised: contractors in Iraq, mercenaries in Libya. For the problem, rarely acknowledged, is that there does not exist a unique or homogenous West, or East, there exists no such thing as Islam or Christianity. The world cannot be othered in such simplicities,
    and civilisation or truth be immediately identified with one or other of the antagonistic poles. To insist on the idea of Islam as a thing, condensed in the figure of the armed terrorist or the veiled woman, that is, in a clear image to be confronted, contested and eventually converted to our way of life, reveals, as Edward Said and Gil Anidjar have explained, the centrality of religious discourse to the making of the modern West. As a category of interpretation – like ‘race’ and ‘ethnicity’ — the concept of ‘religion’ is an invention of Occidental modernity and its planetary pedagogy. El Jadida. It is the hour that milk is delivered. The hour that I love the most in my city, peopled still only for an instance by those who have to rise early: street cleaners, fisherman, donut vendors, the devout, vegetable sellers, the custodians of the public ovens. One after another they wish me a «luminous day» while I wander the streets and alleys. Come with me into the old Portuguese town where the past has been restored in the smallest detail. In this space, the size of a public square, there, flanking each other is a mosque, a church and a synagogue. What is this Islamism? This word does not appear in our dictionaries. I learnt of its existence in the Western media.2 Driss Chraibi, ‘Extreme West’ 2 Driss Chraibi, ‘Occidente estremo’ in Micaela Arcidiacona and Erminio Risso (eds), Voci del Mediterraneo, Edizioni Magma, Naples, 1997. My translation. 4 The disquieting historical conclusion, that we rarely confront, is that European Christianity is perhaps the proper name of Occidental modernity and its globalisation. Secular, lay thought, is sustained by a disposition of faith: the belief in the teleological redemption of time as ‘progress’; in the call to save the world and render it subservient to an unique image; in the humanist mastery of the cosmos; in the mission to create an exceptional state, or the ‘city on the hill’, sought by the Puritans in the colonies of north America (and the Jesuits thousand of miles further south on the same continent). As Antonio Gramsci reminds us, the relationship between religion, the state and the political formation of the West is inseparable. Elsewhere, I have argued that the secular West is sustained by this ‘invisible order’.3 In strictly historical terms no one would contest this affirmation, particularly in the context of the violent affirmation of the constellation of European colonialism. But to insist today on this dimension frequently promotes critical embarrassment and silence. Today, the question of religion is associated with other places, and other epochs, with another culture: somebody else’s property and problem, certainly not belonging to our modern world. Some years ago, the Egyptian scholar Leila Ahmed noted that in the struggle of Western women for their rights and freedom no one ever suggested that they should abandon Christianity in order to obtain them. Today, it is precisely this option – the abandonment of what, after all, is a variant of a shared monotheism – which the West demands of Muslim women.4 Such a request obviously presumes that Islam and modernity are separate entitles, rather than profoundly entangled in a complex European and extra-European formation. That one can be modern, a Muslim and a woman clearly undoes any singular definition of modernity, its politics, practices and possibilities.5 From this awareness it becomes possible to grasp the sense of an eventual humanism that is disentangled from the hypocrisy of a ‘Europe which never stops talking of man yet massacres him at every one of its street corners, at every corner of the world.’ (235) The humanism that Fanon sought, to replace a ‘jumble of dead words’ (p.11), has the vital responsibility to host requests and desires that exceed the will of the West. To cross this threshold is to sound the intellectual and moral bankruptcy of a Europe that achieved its apex in the colonial instance that, in turn, was stabilised and perpetuated by racism as a founding structure of Occidental modernity. Here there would be much to say on the vicinity of Fanon and Foucault around the central idea of race and racism as the central disposition of modern biopower. Apart from secularism, the other key concept invariably deployed in the registration of apparent difference between Europe and the rest of the world is that of the ‘public sphere’. Together with secularism, the public sphere is considered central to the formation and exercise of modern democracy. Here in the public exposition of individualism and rationalised interests the modern bourgeois order was apparently formed.6 It tends to be assumed that the rest of the world lives the concept of the 3 Iain Chambers, ‘The “Unseen Order”. Religion, Secularism and Hegemony’, in Neelam Srivastava and Baidik Bhattacharya (eds) The Postcolonial Gramsci, Routledge, London, 2012. 4 Leila Ahmed, Women and Gender in Islam: Historical Roots of a Modern Debate, Yale University Press, New Haven, 1993. 5 Saba Mahmood, Politics of Piety: The Islamic Revival and the Feminist Subject, Princeton University Press, Princeton, 2005. 6 Jürgen Habermas, The Structural Transformation of the Public Sphere: Inquiry into a Category of Bourgeois Society, Polity Press, Oxford, 1992. 5 public sphere as an absence, rather than being the site of other modalities of public encounter, confrontation and expression.7 The opacity proposed by embedded practices and lives elsewhere confound Occidental rationality seeking to render the world transparent to the universalising desire of its will. If modern anthropology has begun to understand this, much of the rest of the social and human sciences still remain very much in the dark. The so-called ‘Arab Spring’, unauthorised by Western politics, culture and its sciences, has operated a cut of this type. What emerges is that the Occidental blueprint cannot be simply copied or imposed. Its languages and technologies may well open up local counter-spaces and narratives – from rap music, heavy metal Islam and social networks to pressuring political institutions to change – but they are always in transit, without guarantees; their apparent roots in the West provide somebody else's routes. The West in becoming the world loses its ‘origins’. The question of secularism and the public sphere should therefore not be understood simply in terms of their sociological specificity: the historical products of local forces, political desires and cultural constraints. As cultural practices and historical forces they contribute to an altogether more extensive debate, and the eventual elaboration of a convivial critical space that is neither limited to Islam, the Arab world, nor to the West. The translation by the West of its other, and that of the West by the other, however asymmetrical the relationship, is by no means a one-way traffic. This is why the planetary transit of the West – its political languages, technologies and modalities of knowledge – poses a far more significant perspective than that of mimicry, mistranslation and presumed ‘betrayals’. In this sense the daily practices of realising political processes able to negotiate and configure the historical and cultural conditions of life in North Africa and the eastern Mediterranean pose a series of interrogations that arrive at the heart of the global pretensions of democratic thought. The assumption that democracy is forever Occidental in provenance, practice and participation necessarily comes undone. If the West has become the world it can no longer claim a unique centre or single authority. As the infinite passage of music teaches us, the discourse and structures of democracy, faith and the public sphere can be duplicated, dubbed and remixed in multiple and unauthorised versions. The encounter with other historical traditions, cultural patrimonies and modalities of reasoning instigates mutual translation (however uneven the forces in play). It inaugurates processes that can no longer be understood in a unilateral fashion. ‘Freedom’ and ‘democracy’ are not exportable items, ‘religion’ is not merely a timeless dogma: all are historical practices that emerge from complex human fashioning. Learning from a multifarious world that has not simply been proximate in its thought and culture to the West, but also deeply imbricated in its formation and language (from science and medicine to language, literature and the culinary arts), is not merely a matter of adjusting a repressed historical archive. Listening and responding to the southern and eastern shores of the present-day Mediterranean is, despite its obvious economic and political subordination to Euro-American interests, to take an apprenticeship in the justice of a democracy yet to come: both there and here. This, finally, is the ‘disjunctive time’ (Homi Bhabha) of the postcolonial present. It is a time that is neither linear nor monolithic, and exposes modernity to other dynamics in the planetary present.8 It is right now being explored in events, cultural 7 Armando Salvatore, ‘Eccentric Modernity? An Islamic Perspective on the Civilizing Process and the Public Sphere.’ European Journal of Social Theory, 14, 1, 2011. 8 Sandro Mezzadra and Federico Rahola, ‘The Postcolonial Condition: A few Notes on the Quality of Historical Time in the Global Present’, Postcolonial Text, vol.2, n.1, 2006. 6 practices and political struggles from Tunis to Teheran. This is a time that is divided from a unique temporality and is always out of joint with respect to a singular will. As a temporality that is folded into the uneven specificities of place, and their particular powers of transformation, it promotes the emerging critique of the assumed ‘neutrality’ of the Occidental view: its political framing, its historical verdicts and the knowledge apparatuses of its social sciences.
    Political, sociological and historical knowledge – their ‘objectivity’ – is now rendered accountable in another, unsuspected critical space: all to be renegotiated in a displaced positionality. In underscoring how we are diversely placed, and yet ultimately connected, these comments have simply sought to propose a modality of criticism that is ultimately willing to expose itself to a Mediterranean whose histories, cultures and possibilities are irreducible to the presumed authority of its northern shore. Is this what we might mean by a postcolonial Mediterranean? Perhaps, it is certainly a proposal for a new, more open, multilateral critical space.





    much, much earlier:
    the metropolitan
    experience



    Franco Berardi, Skizo-Mails [pubblicata su fb il giorno Mercoledì 31 ottobre 2012 alle ore 19.06 ]·




    DOORMATS seeks to unfold creative perspectives on what the political can be today: from critical appraisals of economic injustices to experimental research and projects on public life, the series aims for new political subjectivity.
    DOORMATS supports experimental writing, rants and poetics, reflections and commentary by international voices: to support the need for a contemporary discourse always already mobile and connective, diffuse but no less concrete.
    -
    Skizo-Mails
    by Franco Berardi Bifo
    ISBN: 978-0-9827439-6-6
    Doormats #1 / Errant Bodies Press

    These are messages from a traveler.
    I have been writing these texts during the last ten years, flying from London to Mazunte, from Beirut to Barcelona. I’ve been trying to map the becoming of the world in the age of capitalist agony, that so far seems to be the agony of the world itself, of the human race itself.
    Trying to run at the speed of the frantic dynamic of the apocalypse.
    Hypocalipse maybe. Revelation from below.
    What invention will be able to call humans out of the abyss? Who will be able to gather thoughts and emotions and solidarity?
    Since long I had the premonition of the collapse that now is well perceived by everyone who has eyes to see, ears to hear, and brains for understanding.
    I wrote in many ways: curses, proclamations, narrations, legends, metaphors, philosophical delirium.
    Impossible any order except a chronological succession.

    Skizo-Mails is the first issue of the new book series Doormats published by Errant Bodies Press. The series aims at contributing to the now, addressing issues that are present and that demand presence.

    Franco Berardi Bifo is a philosopher, cultural theorist and political and media activist. Berardi was a key figure in Italy's first free radio station (Radio Alice) and the magazine A/traverso which he founded in 1975. Like many others involved with the Autonomia movement in Italy in the 1970s, Berardi fled to Paris, where he worked with Felix Guattari in the field of schizoanalysis. During the 1980s he contributed to Semiotexte (NY), Chimeree (Paris), Metropoli (Rome) and Musica 80 (Milan). In the 1990s he published Mutazione e Cyberpunk (Genoa, 1993), and more recently: Felix (London, 2008) The Soul at Work (Semiotexte, 2010) After the Future (AK Press, 2011).





    mercoledì 7 novembre 2012

    Breton e Aragon, 'Le cinquantenaire de l'hysterie (1878-1928)' [La Revolution Surrealiste, 11, 19828]










    Nosotros, surrealistas, queremos celebrar aquí el cincuentenario de la histeria, el mayor descubrimiento poético de finales del siglo XIX, y esto en el momento mismo en que el desmembramiento del concepto de histeria parece un hecho consumado. Nosotros, que nada amamos tanto como a esas jóvenes histéricas, cuyo tipo perfecto nos lo facilitó la observación relativa a la deliciosa X. L. (Augustine) ingresada en la Salpêtrière en el Servicio del doctor Charcot el 21 de octubre de 1875 a la edad de quince años y medio, estamos muy afectados por la laboriosa refutación de los trastornos orgánicos, cuyo proceso no será el de la histeria más que a ojos de los simples médicos. ¡Qué lástima! Babinski, el hombre más inteligente que haya acometido este empeño, osaba publicar en 1913: «Cuando una emoción es sincera, profunda, e impresiona al alma humana, ya no hay lugar para la histeria». Esto no deja de repetírsenos. Freud, quien debe tanto a Charcot, recuerda la época en que, según el testimonio de los supervivientes, los internos de la Salpêtrière confundían sus deberes profesionales y sus afanes amorosos cuando, al caer la noche, las enfermas se veían con ellos fuera o les recibían en su cama. Luego enumeraban pacientemente, en pro de la causa médica que no se defiende, las posturas pasionales llamadas patológicas que les eran, y nos son todavía humanamente, tan preciosas. Cincuenta años después, ¿ha muerto la escuela de Nancy? ¿Se le ha olvidado todo esto al doctor Luys, si es que vive todavía? ¿Pero dónde están las observaciones de Neri sobre el terremoto de Mesina? ¿Dónde están los zuavos torpedeados por el Raymond Roussel de la ciencia, Clovis Vincent? A las diversas definiciones de la histeria que se han dado hasta hoy día, la histeria divina en la Antigüedad, la infernal en la Edad Media, de los poseídos de Loudun a los flagelantes de Nôtre Dame des Pleurs (¡viva madame Chantelouve!), definiciones míticas, eróticas o simplemente líricas, definiciones sociales, definiciones científicas, es demasiado fácil oponer la de «enfermedad compleja y proteiforme llamada histeria que escapa a toda definición» (Bernheim). Seguro que los espectadores de la hermosa película La brujería a través de las épocas recordarán haber encontrado en la pantalla o en la sala enseñanzas más vivas que las de los libros de Hipócrates o de Platón donde el útero brinca como una cabritilla, de Galeno que inmoviliza a la cabra, de Fernel que la vuelve a hacer andar en el siglo XVI y la siente bajo su mano remontarse hasta el estómago; han visto crecer, crecer los cuernos de la bestia hasta convertirse en los del diablo. A su vez el diablo hace mutis por el foro. Las hipótesis positivistas se reparten su herencia. La crisis de histeria toma forma a expensas de la histeria misma, con su aura soberbia, sus cuatro etapas de las que la tercera nos paraliza como los cuadros vivos más expresivos y más puros, su resolución simple a la vida normal. En 1906 la histeria clásica pierde sus rasgos: «La histeria es un estado patológico que se manifiesta a través de trastornos que se pueden reproducir mediante sugestión, en algunos sujetos, con una exactitud perfecta y que son susceptibles de desaparecer bajo la influencia de la simple persuasión (contrasugestión)» (Babinski). No vemos en esta definición más que un momento del devenir de la histeria. El movimiento dialéctico que la ha hecho nacer sigue su curso. Diez años más tarde, bajo el disfraz deplorable del pitiatismo, la histeria se dispone a recuperar sus derechos. El médico se queda atónito. Quiere negar lo que no le incumbe. Así pues, nosotros proponemos, en 1928, una definición nueva de la histeria: «La histeria es un estado mental, más o menos irreducible, que se caracteriza por la subversión de las relaciones que se establecen entre el sujeto y el mundo moral del cual cree depender, al margen de todo sistema delirante. Este estado mental se funda en la necesidad de una seducción recíproca que explica los milagros apresuradamente aceptados de la sugestión (o contrasugestión) médica. La histeria no es un fenómeno patológico y a todos los efectos puede considerarse como un medio supremo de expresión». 
    Louis Aragon, André Breton 





    Lacan, "Giving ground relative to one's desire"/ "Céder sur son désir" [The Ethics of Psychoanalysis, pp 321-22; L'éthique de la psychanalyse, 368]



        What I call "giving ground relative to one's desire" is always accompanied in the destiny of the subject by some betrayal - you will observe it in every case and should note its importance. Either the subject betrays his own way, betrays himself, and the result is significant for him, or, more simply, he tolerates the fact that someone with whom he has more or less vowed to do something betrays his hope and doesn't do for him what their pact entailed- whatever that pact may be, fated or ill-fated, risky, shortsighted, or indeed a matter of rebellion or flight, it doesn't matter.
        Something is played out in betrayal if one tolerates it, if driven by the idea of the good - and by that I mean the good of the one who has just committed the act of betrayal - one gives ground to the point of giving up one's own claims and says to oneself, "Well, if that's how things are, we should abandon our position; neither of us is worth that much, and especially me, so we should just return to the common path." You can be sure that what you find there is the structure of giving ground relative to one's desire. Once one has crossed that boundary where I combined in a single term contempt for the other and for oneself, there is no way back. 
        It might be possible to do some repair work, but not to undo it. Isn't that a fact of experience that demonstrates how psychoanalysis is capable of supplying a useful compass in the field of ethical guidance?
        I have, therefore, articulated three propositions.
        First, the only thing one can be guilty of is giving ground relative to one's desire.
        Second, the definition of a hero: someone who may be betrayed with impunity.
        Third, this is something that not everyone can achieve; it constitutes  the difference between an ordinary man and a hero, and it is, therefore, more mysterious than one might think. For the ordinary man the betrayal that almost always occurs sends him back to the service of goods, but with the proviso that he will never again find that factor which restores a sense of direction to that service.
        We come finally to the field of the service of goods; it exists, of course, and there is no question of denying that. But turning things around, I propose the following, and this is my fourth proposition: There is no other good than that which may serve to pay the price for access to desire - given that desire is understood here, as we have defined it elsewhere, as the metonymy of our being. The channel in which desire is located is not simply that of the modulation of the signifying chain, but that which flows beneath it as well; that is, properly speaking, what we are as well as what we are not, our being and our non-being - that which is signified in an act passes from one signifier of the chain to another beneath all the significations.



    http://libgen.info/view.php?id=431506 [The Ethics of Psychoanalysis 1959-1960 (The Seminar of Jacques Lacan, Book VII), Norton, 1997]

    Je propose que la seule chose dont on puisse être coupable, au moins dans la perspective analytique, c'est d'avoir cédé sur son désir.
    Cette proposition, recevable ou non dans telle ou telle éthique, exprime assez bien ce que nous constatons dans notre expérience. Au dernier terme, ce dont le sujet se sent effectivement coupable quand il fait de la culpabilité, de façon recevable ou non pour le directeur de conscience, c'est toujours, à la racine, pour autant qu'il a cédé sur son désir.
    Allons plus loin. Il a souvent cédé sur son désir pour le bon motif, et même pour le meilleur. Ceci n'est pas non plus pour nous étonner. Depuis que la culpabilité existe, on a pu s'apercevoir depuis longtemps que la question du bon motif, de la bonne intention, pour constituer certaines zones de l'expérience historique, pour avoir été promue au premier plan des discussions de théologie morale, disons, au temps d'Abélard, n'en a pas laissé les gens plus avancés. La question, à l'horizon, se reproduit toujours la même. Et c'est bien pourquoi les chrétiens de la plus commune observance ne sont jamais bien tranquilles. Car s'il faut faire les choses pour le bien, en pratique on a bel et bien toujours à se demander pour le bien de qui. A partir de là, les choses ne vont pas toutes seules.
    Faire les choses au nom du bien, et plus encore au nom du bien de l'autre, voilà qui est bien loin de nous mettre à l'abri non seulement de la culpabilité, mais de toutes sortes de catastrophes intérieures. En particulier, cela ne nous met certainement pas à l'abri de la névrose et de ses conséquences. Si l'analyse a un sens, le désir n'est rien d'autre que ce qui supporte le thème inconscient, l'articulation propre de ce qui nous fait nous enraciner dans une destinée particulière, laquelle exige avec insistance que la dette soit payée, et il revient, il retourne, et nous ramène toujours dans un certain sillage, dans le sillage de ce qui est proprement notre affaire.
    J'ai opposé la dernière fois le héros à l'homme du commun, et quelqu'un s'en est offensé. Je ne les distingue pas comme deux espèces humaines - en chacun de nous, il y a la voie tracée pour un héros, et c'est justement comme homme du commun qu'il l'accomplit.(p. 368)  
    libgen






    Hélène Cixous, 'Portrait of Dora' [ 1975 ] [THAT ANOTHER WORLD IS POSSIBLE]





    VOICE OF THE PLAY.  May 1900. Vienna. At a particularly busy intersectlon, Dora saw Mr. K. struck by a carriage. She saw him fall. It was the most horrible day of her life. !t was the happiest day of her life. She crossed the street without batting an eyelash, lifting her elegant dress with her fingertlps, slightly baring her ankles. It was only a very minor accident. On the inside, Mr. K. was going through the  tortures of the damned; but hls outward appearance was still quite striklng. He had seen Dora pass. There is no greater sorrow than the memory of love.





    http://www.scribd.com/doc/87427800/Cixous-Portrait-of-Dora ['Portrait of Dora',Hélène Cixous and Sarah Burd: Diacritics, Vol. 13, No. 1 (Spring, 1983), pp. 2-32/ full text]

    https://repository.unm.edu/bitstream/handle/1928/12187/Portrait%20of%20Dora%20text%20to%20piece.pdf?sequence=4 [The Portrait of Dora, full text]

    http://www.dbpia.co.kr/Journal/ArticleDetail/528340

    www.ub.edu/cdona/Bellesa/SIRVENT.pdf [Angeles Sirvent, 'EL CUERPO FEMENINO EN LA OBRA LITERARIA DE HÉLÈNE CIXOUS']

    http://www.halfangel.ie/docs/JGE_PHD_04_Ch2%20Dramatic%20Text.pdf  [JOOLS GILSON-ELLIS, 'Dramatic Text: Hysteria and Femininity's Mouth', University of Surrey Thesis, ch 2, 2000]

    http://libgen.info/view.php?id=530512   [Jacobus and Barreca, 'Helene Cixous: Critical Impressions', (Lit Book Series Vol. 1), Gordon and Breach, 1999- 330 pages]

    http://core.kmi.open.ac.uk/display/99038   [Julia Dobson, 'The theatre of the self: poetic identity in the plays of Helene Cixous and Marina Tsvetaeva', University of Nottingham, thesis, 1996- 348 pages]

    http://fr.wikipedia.org/wiki/Hélène_Cixous




    http://libgen.info/view.php?id=645604  [Sigmund Freud, FRAGMENT OF AN ANALYSIS OF A CASE OF HYSTERIA (The Dora case), 1905,  Complete Works, Standard Edition, pp. 1350-1456]

    http://en.wikipedia.org/wiki/Dora_(case_study)


    Cixous ne cesse pas de croire à travers tous ses oeuvres la potentialité infinie de la littérature. Sa théorie de "l' Ecriture féminine" provient de son aspiration pous changer le monde patriarcal actuel par une nouvelle création littéraire. Elle propose avec Le Portrait de Dora de lire autrement, de lire à l'envers le texte de Freud, Fragment d'une analyse d'hystérie (Dora). Cette lecture subversive et féministe se montre comme une étape nécessaire précédant l'écriture féminine, et en même temps, comme un modèle exemplaire de la dramaturgie féministe. Notre étude a pour l'objet d'éclaircir commment se fait la lecture à l'envers c'est-à-dire, comment Cixous lit les interlignes du texte freudien et remplit les lacunes. Etant donné que le texte de Freud est servi comme texte de base, nous avons donc examiné, dans un premier temps, ce que Freud a trouvé de l'hystérie de Dora. Selon le psychanalyste, l'affection de Dora pour Mr. K et Madame K n'est que la transposition de son amour incestueux envers son père qui représente l'aspect caractéristique du stade oedipien. Nous avons en suite étudié Le portrait de Dora dans les rapports qu'il entretient avec la narration freudienne originelle et la critique psychanalytique et féministe de Cixous. Cette étude nous a êlucidé le phallocentrisme sous-jacent de l'analyse de Freud et sa position patriarcale envers sa patiente. L'examen de la pièce de Cixous nous a révélé que la narration de Freud était codée dans toutes ses options narratives par la théorie du complexe d'Oedipe et de la différence sexuelle. Cixous a fait remarquer la bisexualité pré-oedipienne de Dora, tandis que Freud a négligé les rapports de Dora à sa mère et à Madame K. Dora est représentée par Cixous comme une jeune fille lucide et intelligente qui essaie de trouver son identité et sa subjectivité. Elle témoigne par l'arrêt subit de sa cure sa rêvolte contre tout le système de patriarcat. Cixous transforme la souffrance et la révolte de Dora en symbole du chemin dur que doit parcourir la femme pour retrouver son identité. Elle reconstruit ainsi le portrait de Dora libérée de toute la répression de la "Loi du père", Dora occupe depuis une place privilégiée de la littérature féministe.
    [de dbpia.co.kr, 11-2000]


    [THAT ANOTHER WORLD IS POSSIBLE. 1979. GC]






    sabato 3 novembre 2012

    jean cocteau: le complexe d'oedipe [1924/ alfredo riponi]



    http://anfratture.wordpress.com/2012/11/03/cocteau-anti-edipo/

    Blackbird, fly: China's second stealth fighter J-31 makes its maiden flight [Globaltimes.cn, 1-11-2012; Blackbird fly, The Beatles]





    China's second stealth fighter made its maiden flight on Wednesday, with experts hailing this as a milestone for the country's military aviation industry, especially in design and manufacturing.  
    Coinciding with its provisional designation J-31 and serial number 31001, the fighter took off at 10:32 am on Wednesday and landed 11 minutes later on the runway of the Shenyang Aircraft Corporation (SAC), Liaoning Province, one witness told the Global Times. 
    Major military news websites such as the Netease and mil.huanqiu.com immediately confirmed the maiden flight after witnesses uploaded photos and described the event on defense forums.
    Compared with the heavy fighter J-20, the J-31 is a middle sized fighter using Russian middle-thrust engines, although it will later be equipped with Chinese-made WS-13 engines, UK-based Combat Aircraft Monthly has reported.
    "Just like the US F-22 and F-35 fifth-generation fighters, the J-20 and J-31 will complement each other during future operations," Bai Wei, former deputy editor of the Aviation World weekly, told the Global Times.
    "The J-31 is almost certainly designed with the intention to have the potential of operating on aircraft carriers, judging from its enhanced double-wheel nose landing gear and two big tail wings, which help increase vertical stability," Bai said. He added the J-31 might replace or supplement China's first land-based fighter, the J-15, which was also developed by SAC.
    The spokesman of the Aviation Industry Corporation of China (AVIC) could not be reached for comment yesterday. 
    But according to its official website, Lin Zuoming, president of AVIC, and Li Yuhai, its vice general manager, arrived at the SAC facility on Tuesday, inspected the aircraft development center and thanked the staff for their "important contributions."
    Similarly to the Chengdu J-20 stealth fighter, the Shenyang J-31 was first revealed to coincide with a visit of the US Defense Secretary in mid-September.
    The two stealth fighters have made China, after the US, the second country to develop two fifth-generation fighters. "China needs both heavy fighters and cheaper, smaller ones to defend its vast airspace," said Bai, adding that the J-31 might also aim for export market.
    "It is encouraging that AVIC developed the two fighters simultaneously. There was a nine-year gap between the maiden flights of the American F-22 and F-35," he added.
    Bill Sweetman, editor for the US-based Aviation Week magazine, wrote on his blog that the J-31 is a JSF (F-35) without the constraints imposed by the requirements of the F-35's Short Take-Off and Vertical Landing (STOVL) variant, which effectively limited the weapon bay volume and shape of all F-35 models. 
    "It looks as if the engines are to the rear of the bulkhead that carries the main landing gear…the designers have been able to install long weapon bays," he commented on the J-31.
    "If you ever wondered what a JSF (F-35) might look without those constraints, we now have a live, physical example. Unfortunately…it is Chinese," Sweetman wrote.


    http://www.globaltimes.cn/content/741613.shtml

    http://www.youtube.com/watch?v=UaSMROk-D-A [Blackbird, fly- Beatles]