Raiding the inarticulate since 2010

accelerated academy acceleration agency AI Algorithmic Authoritarianism and Digital Repression archer Archive Archiving artificial intelligence automation Becoming Who We Are Between Post-Capitalism and Techno-Fascism big data blogging capitalism ChatGPT claude Cognitive Triage: Practice, Culture and Strategies Communicative Escalation and Cultural Abundance: How Do We Cope? Corporate Culture, Elites and Their Self-Understandings craft creativity critical realism data science Defensive Elites Digital Capitalism and Digital Social Science Digital Distraction, Personal Agency and The Reflexive Imperative Digital Elections, Party Politics and Diplomacy digital elites Digital Inequalities Digital Social Science Digital Sociology digital sociology Digital Universities elites Fragile Movements and Their Politics Cultures generative AI higher education Interested labour Lacan Listening LLMs margaret archer Organising personal morphogenesis Philosophy of Technology platform capitalism platforms populism Post-Democracy, Depoliticisation and Technocracy post-truth psychoanalysis public engagement public sociology publishing Reading realism reflexivity scholarship sexuality Shadow Mobilization, Astroturfing and Manipulation Social Media Social Media for Academics social media for academics social ontology social theory sociology technology The Content Ecosystem The Intensification of Work The Political Economy of Digital Capitalism The Technological History of Digital Capitalism Thinking trump twitter Uncategorized work writing zizek

Covid-19 and the impossibility of floating freely in our undisturbed balance

This extract from Zizek’s The Ticklish Subject pg 451 left me reflecting on the edginess which pervades public spaces at the moment, with practical co-existence in a situation of implicit (invisible) threat clearly taking a psychological toll on many of us:

This disintegration of paternal authority has two facets. On the one hand, symbolic prohibitive norms are increasingly replaced by imaginary ideals (of social success, of bodily fitness); on the other, the lack of symbolic prohibition is supplemented by the reemergence of ferocious superego figures. So we have a subject who is extremely  narcissistic – who perceives everything as a potential threat to his precarious imaginary balance (take the universalisation of the logic o victim; every contact with another human being is experienced as a potential threat: if the other person smokes, if he casts a covetous glance at me, he is already hurting me); far from allowing him to float freely in his undisturbed balance, however, this narcissistic self-enclosure leaves the subject to the (not so) tender mercies of the superego injunction to enjoy.

The nagging feeling in the back of my mind longing for a return to normality, in spite of the fact I intellectually recognise this is impossible, could be characterised as a desire to return to ‘floating freely in my undisturbed balance’. But I also understand I never was floating freely in an undisturbed way. This sense of enclosure, living life within a micro-climate, was a product of a particular time and place which has now passed. Furthermore, it was only accessible to those with a certain level of privilege, with unwanted intrusions providing insights into ubiquitous experiences of others.