The New York Times reports on the debate involving the posting of the ten plates of the Rorschach test to Wikipedia. There are two fundamental issues here and I find myself torn between the opposing sides. On the one hand, I largely share the information-libertarian view of the Wikipedians, information should be free to distribute and use, and of course the fact that the copyright has expired on the inkblots doesn’t hurt their case. On the other hand, it could theoretically hinder the effectiveness of the test, because not only have the inkblots themselves been posted, but included are the most common answers according to psychological research. Again, I find myself torn between the politics and the ethics of this situation.
It reminds me of a story that Zizek tells of his time in Paris, when he was undergoing analysis with Jacques-Alain Miller. Zizek knew, as I’m sure Lacan and Miller did as well, that with the knowledge of Lacanian psychoanalysis, it is nearly impossible for a true analysis. He also tells the story of one of his analyst friends who had a patient who would self-analyse, saying that things must relate to their relationship to their mother, etc, etc. I suppose what I’m really wondering about is the relationship here between knowledge and health. We seem to naturally assume that with knowledge, health will increase. I read Michael Pollan’s In Defense of Food recently (that was my email that Graham posted a while back about Pollan and OOP), and one of his central arguments is essentially that science, while trying to find out what it is that makes food healthy, makes it much less healthy. This combined with the Lacanian anecdotes and this more recent developments leads me to ask, can we only be healthy through ignorance? For all of its relations to science, how do the “speculative realists” (if the term can even still be used) compare on this issue? Coming from my background in Schelling and Hermeticism, health is explained as the sought-after balance, as an unstable yet desired equilibrium, but this balance is only truly achievable through knowledge (and incredibly difficult to maintain!). Is this even an issue that contemporary philosophy wants to deal with or is even able to deal with? Or are we left with the medical sciences, biology, and chemistry? Is a new philosophy of health possible?
[ADDENSUM: Courtesy of Ian Bogost’s twitter, a piece in the New York Times on the definition of health. Lots to chew over.]
Simply amazing 3D projection by Urbanscreen.
This is rather premature, but I wanted you guys to know that I’ve been asked to expand my essay on Lacano-Zizekian Death Drive and Vitalism into a book, tentatively titled simply Death Drive. I’ve been outlining and outlining, and it looks like it’s going to be six chapters plus an introduction, though one of the chapters may be broken in two depending on how it goes (it looks to be the longest chapter by far, and so may benefit from being broken up). So it looks like I’ll be writing even more on the death drive here than I thought, since that is now two essays, and a book on the subject (though there will be much crossover, I’m sure).
Again, this is pretty far off since so little is even written yet, but with posting being so light here lately I thought I would fill you guys in. Here’s a brief blurb on the thrust of the book:
In Death Drive, Michael Austin boldly claims that psychoanalysis provides the ultimate philosophy of life, connecting it with Hollywood’s undead.
This means I can also look forward to more frequent zombie nightmares as I write this (two nights in a row and counting)!
PS: I’m also still working on a piece on Derrida that is somewhat related to all of this since it’s on Archive Fever, I’ll keep you all posted on that as well.
I’m introducing Meillassoux’ “Spectral Dilemma” (from Collapse IV) and leading the discussion at tomorrow’s Jockey Club. This means I also have to introduce his work more generally. I know basically what I want to say, but was wondering what you all think I should highlight about this essay in particular and his work more generally. I’ve read After Finitude and this essay, but that’s about it, so if people can reference important points from other works, that would be especially interesting and helpful. Basically, I’m planning on introducing his critique of correlationism, and his turn through his own speculative materialism to absolute contingency (Chaos), which is really the ground for this essay in particular. Anything else that should be covered?
As I have said numerous times before, I disagree with what Zizek calls the “naive” reading of Freud’s death drive. I am not proposing some radical re-reading of Freud, rather, I agree with the Lacano-Zizekian reading which has existed for some time and is quite nicely summed up in the following quote:
“On the philosophico-ontological level, this is what Lacan is aiming at when he emphasizes the difference between the Freudian death drive and the so-called “nirvana principle” according to which every life system tends toward the lowest level of tension, ultimately toward death: “nothingness” (the void, being deprived of all substance) and the lowest level of energy paradoxically no longer coincide, that is, it is “cheaper” (it costs the system less energy) to persist in “something” than to dwell in “nothing,” at the lowest level of tension, or in the void, the dissolution of all order. It is this distance that sustains the death drive: far from being the same as the nirvana principle (the striving toward the dissolution of all life tension, the longing for the return to original nothingness), the death drive is the tension which persists and insists beyond and against the nirvana principle. In other words, far from being opposed to the pleasure principle, the nirvana principle is its highest and most radical expression. In this precise sense, the death drive stands for its exact opposite, for the dimension of the “undead,” of a spectral life which insists beyond (biological) death.” (The Puppet and the Dwarf, 93)
As I have two projects this summer that are essentially examinations of the Lacano-Zizekian death drive (one on popular culture, and one in terms of vitalism), this is probably not the last I will be speaking of this over the next couple of moths.
“A single ray of light from a distant star falling upon the eye of a tyrant in bygone times, may have altered the course of his life, may have changed the destiny of nations, may have transformed the surface of the globe, so intricate, so inconceivably complex are the processes of nature.” — Nikola Tesla
A couple of people from the blog have added me to Facebook, which is completely fine, I don’t mind at all. All I ask is that if I don’t know you, or won’t recognize your real name, then please tell me that you know me (that you read my blog or whatever). I only ask because I’d hate to deny peoples friend requests when they aren’t trying to spam or something. The last couple of people have listed that they were fans of Badiou, Deleuze, etc, so I basically figured they found me through the blog. So yeah, just let me know in the little text box if you want to add me so I don’t turn you down.