the journal
Archipelago (No. 52, November-December 2010)
The seasons of protest
During the last sunny days of September, I happened to read the text of the seminar that Jacques Lacan XVII held at the Faculty of Law University Paris from December 1969 to spring the following year.
payables and receivables to a consciousness of species
One year before the French universities had been shaken by the winds of protest, which, according to testimony in the light weight and which others have uploaded, continued to blow with some force. Among the achievements in the student movement was then torn from the Pompidou government had been the establishment of experimental courses, where a university could take the first critical steps on the ancient waters of knowledge. In the town of Vincennes, just outside the capital, the government had chosen a place that, perhaps not surprisingly, had been previously used to house offices of the military bureaucracy. Here Lacan composite entertained a crowd of hundreds of students with those who called Four sudden, with the intention of developing a speech in explicit contrast to that held at the Faculty of Law. The International Association Psicoanaltica, strict observance of Freud, Lacan had recently expelled because of his unorthodox thesis and, probably, just because of what he had found opportunity to exhibit them in areas that result from the university. In Vincennes, the dispute, reminiscent of Jacobin egalitarianism, also invested his lessons. Pressed by conflicting Lacan drew her into the dance, it is not easy to determine how relevant, the unit of value, the system of student assessment, based on a score of debts and credits, which had recently entered into force precisely because of student protests. The conversation of many voices that arose in the classroom went through phases of Vincennes, to reread, disvelano a style and a sense of humor, a provocative voice rises to propose that the lesson turns into a wild love-in "( obviously these expressions were then in vogue), another clear is that students should leave the university to join up positions revolutionary peasants and workers, Lacan contends with a reflection on the place that the university occupied in Soviet society, that of socialism, in a general turmoil will throw accusations, even a fist fight, struggle to find a conclusion that is inconsistent or incomplete them reasons to stay the meeting. The system of debts and credits them trapped in its consequences, just as in a play by Beckett or as happens with images printed on a film of Buñuel.
The system of debts and claims, moreover, does not sound foreign to the discourse of capitalism, which Lacan, psychoanalytic drawing, recognized founded on the basis of what he called his master's speech. Translating into a form that clearly I sense may be approximate: the boss gets to work by the servant that he may know how to extract your enjoyment, be transformed into a truth by the master. Again, this does not lack humor, judging from the effects: major tours, major globalization, great spins, a large bite of queues, and the economic misery of prestige. All this requires a shift to another consciousness, another truth, calls the "capitalist sortie de l'usine", the output dall'inabitabile factory furnished with all its educational system, which reduces adults all'infantilismo and destines children to early disillusioned.
A debito di intelligenza, che oggi paghiamo tutti con l’aridità dei cuori e l’angustia delle prospettive, la nostra epoca infingarda lo ha in effetti contratto con quella ormai lontana degli anni ’70. Il fatto che intellettuali che assumessero allora posizioni coraggiosamente critiche delle strutture simboliche e materiali del capitalismo non fossero risparmiati dalla contestazione è, senza dubbio, indice di una vitale pulsione trasformatrice che animava la società e gli individui, non solo di una pur reale inadeguatezza delle coscienze al compito pratico che la situazione storica poneva. Quello di Lacan non fu l’unico caso. Sorte analoga toccò, ad esempio, a Michel Foucault, il quale pure andava sfatando i miti dell’ideologia bourgeois and of course their history, and who has time to make sure at least read the short essay The History of Sexuality (Feltrinelli, 1978), which explains the functions of social control performed well up to this, the proliferation of discourses on sexuality which we owe at the time of the Enlightenment, the eighteenth century the bourgeois revolution.
An assessment of damage and harm
Ben humorous, far more mocking of any Hegelian cunning of reason, is the tardiness with which the liberal valuation systems that were tested in the distant year of turmoil and rebellion are then adopted in educational institutions of developed countries such as ours: after tens of years. It is not that an example taken from all the catastrophic delays that accumulate throughout the capitalist order in dealing with all matters concerning our lives in depth, each strategic issue, wanting to use the technical language of real politics, which fortunately for us the betrays. For them, for those taking or not taking the decisions that weigh on our shoulders and our heads, time is guaranteed by the accumulation of capital: they always have someone to pay for wasting their time in their stead, so that they can devote themselves body and soul to preserve what is dead and gone, everything touching, as already was done at the time of King Midas. Such thoughts could, at least in the minds of some, put the clock of history, put them back in a position where consciousness is, in unison, historical and contemporary. In every moment is to take over their lives, at the point where it has come to leave. I hope these reflections will inject at least a little anxiety in the mind of many beneficial techniques are subject to the manipulation of time and perception, which can build on the current domain of the dead that lives up to those For example, are lost in the labyrinths of the current policy of the democracies Parliamentary imperialist, where mazes running, grow hot without that much, from right to left and from left to right, to keep properties in the same helplessness.
the end everything comes together, however, a matter of style: one can see what it can not be avoided when you must decide whether the protest will take a violent or peaceful. In any case, can not live it without paying a price that is worth less than life itself. So it is. Only after us in a way that still eludes to each other and the lack of which we must consider not only perpetrators but no doubt at fault, only after we did the revolution can be accomplished, and things will stay, then otherwise. That so many calls as figurative: responsibility towards future generations, men and women of the future. Not to miss the enjoyment of our love and our present understanding, it is to them that we must not fail them. Viva the fall and spring alive, soon to be involved in all, each according to his needs and his ability, to their wedding.
Giancarlo Micheli
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