Transcript
  • Psychoanalysis in the Age of Totalitarianism

    Edited by Matt ffytche and Daniel Pick

  • Chapter 17

    Post-psychoanalysis and post-totalitarianism

    Ruth Leys

    Before even considering 110\v \Ve 111ight theorize or historicize the relation~hip between psychoanalysis und totalilarianis111, J \Vant to suggest that we are living today in a post-psychonnalytic and post-totalitarian age. By this I n1e:J11, !irst, that \Vhcrcvcr \VC look \Ve sec either that psychoanalysis has been \Videly rejected - especially in the United States \Vhen:: il flourishes, if at all, only at the 1nnrgins or 1uainstrca111 psychiatry and psychotherapy - or that it's being retooled in biological-1natcrialist teru1s that involve the innrginalizatiorr or abandomncnt of its central insights. And second, although 1 think it's fftir to claiin that the ravages of econo1nic inequality have nothing to do \vith totalitarianisn1 but nrc the result of neo-liberalisn1 and global capilalistn, there is a tendency in sections of both the political left and the political right today to regard totalitarianis1n as the greatest threat confronting the \Vorld. If hoth of these developtncnts arc true, what i&. their significance? Put slightly differently, \Vhat has ~·one tnissing \Yhcn psychoanalysis is so \Videly discarded and totalitarianisn1 is (still) cast as the central challeuge of our tin1cs? Briefly, I suggest that \Vhat has gone n1issing in an age that is post-psychoanalytic is a concern \Vi th issues of intentionality and n1caning. And I propose that \Vhat has gone inissing in \vhat l n111 calling }Jost-totalitarianis1n is a concern \Vith issues of class and econoinic inequality. My question then, becon1es: what, if anything, links these two develop1nents together?

    Post-psychoanalysis

    As regards post-psychoanalysis, it \Yould not be difficult to sho\v that scholars and theorists of 111a1_1y kinds in the l1uman and social sciences, as vvell as theorists of psychology and e1norion, are bent on thro\ving off 11A1at they vie\v as the straitjacket of psychoanalysis. 1'heir reactions arc 111otivated in part by the idea that the body in its lived n1ateriality has been occluded or neglected by Freudian approaches to subjectivity. The result has been a \videspread post-psychoflnalytic embrace of biology and the neurosciences. 1'his dcvelopn1ent is obvious in tnany don1ains, especially in the recent 'turn to affect'. For exa1nplc, in the field of literary criticisin and theory, the late r;:ve I(osofsky Sedgwick, a pioneer of

  • 240 Ruth Leys ------------------- ··---posl!nodernist and queer theory, has been especially i111iuen1ial in her dccisi()n ,": to discard psychoanalysis in her later worlc, and to en1phasize instcHd the value, ofa bio!ogicvisc rrcenl affect theorists in political science and related fields, such as Brian iv1;1ssu111i ;111d \Villiam E. Connolly, \Vho claiin to be influenced by the \\Titings of

  • 242 Ruth Le.ys

    through the in11)act of a cerebral accident of so1ne kind, are so altered, so absolutely cut off fro1n their previous identities, so einptied of 1ne111ory, in!criorily :ind su~jectivity, and so indifferent to others and to the 'vorld, as to be ultogcthcr deprived of feeling of any kind. Alzhehner patients, schizophrenics, uutistics, epileptics, survivors of the concentration ca1nps, patients \Vith \Var neuroses or pClst.-trau111atic stress disorder, and the victitns of natural and political di;;nstcr;; "" all cn1ergc in her account as e111blen1atic of the zero-degree of subjectivity that supposedly characterize;; tlte global form of life in the t.'vcnty-first ecntury. So expansive is Malabou's account of the new 'vounded that she claitns, \Vilh considerable hyperbole, that the post-traumatic condition is one that 'reigns cvcr.v·

    \\'here today' {Malabou, 2012a: 17). Malabou denies that she has created a false an1alga1n by f·using together suelr

    apparently disparate conditions. She c!nin1s rather that the pheno1ncnon of the_ a1nalgan1 is precisely what needs to be discussed today: the heterogeneous 111ix." ture, as she secs it, of nature and politics at work-in all types of violence. this 1nixture \vhere 'politics is annulled as such so that it assutncs the face ofn11tu11.~ and v,:here nature disappears beneath the n1ask of politics-' (Ma\abou. 20l2a: 156). According to her, \Vhat unites Lhc ne\v wounded as a group is- thnt, no. nlatter their different clinical forms, they all suffer tfo1n the san1c aetiology and the san1e e1notional abnonnalities. For Malabott, trauma produces a ccrcbn11 pathology that is identical in all cases and contexts, a pathology that she assen~ resists ~u1y interpretation or assign1nent of n1ea11ing, She introduces the concept of 'cerebrality' to capture her sense of \vhat she calls the 'causal value' of thC datnage done by trau1natic events to U1e emotional brain, regardless of \Vhcthei those events arc acco111panicd by definable cerebral hnpairrncnts (i'vfalabou 2012a: 2). She writes: 'The "nev.· wounded" ... are not 111ercly people \Vilh brain lesions. Cerebrality designates a regin1e of evcntality that recognizes thcpsychic 'veight of accidents stripped of any signification' (Ma\abou. 201211: ] 0). Traurna thus reveals the 'ability of the subject to survive the senselessness of-its own accidents' (Malabou, 2012a: 5). In Malabou's approach, political and social conflicts bcco1ne as anony1nous and 111eaningless as natural ca!astro· phes and the victin1s of trau1na are e1nptied of all interiority and subjectivity..

    [n her \Vords:

    The distinction between organic trau1nas and political traun1as bccon1e~ blu1Ted precisely because ofthe type of event that gives rise to thc111 - a brutal event without si"nification. that tends to efface its intentionality in order io

    ' 0 .

    appear as a blow inflicted on any possible hermeneutics in general. (Malabou, 20l2a: 2\4)

    !vlalabou's definition of tra1una as a pure 'accident' - as a con1plctcly unanticj. vated, ungraspable, unmediated exte1nal event that bears no relation lo :he pa~! and destroys n1eaning - is not ne\v. llather, her proposal needs to be seen tor \Yl1u1 it is - as a reworki11g, that is, as yet another expression of the recent, r a1n tc1nplcd·

    Post-psychoanalysis and post-totalitarianis1n 243

    to say standard, posllnodernist and post-T-Iolocaust e1nphasis on the unspeakable and unrepresentable in trau111a. Indeed, as I have indicated, the smne einphasis on 1rau111a, defined as an accident that unsettles sc1nantic expectations and n1eanings, is basic to the ''-'Ork of Caruth, 'vhose v-.:ork in i-11is rc1n1rd Malabou cites favour" ably (Malabou, 2012a: 201). But Malabou takes the;e by now familiar ideas a step fi.1rlhec Her argun1ent is not just that trau111n is an experience tbat has no significance for the victhn. She suggests that even the perpetrator's dclibcnltc acts of violence lack tneaning and intention. According to her, lTaun1atic events arc incidents that tend to 'n1ask their intentionality', \Vith the co11set1uencc that, as she pu!:> it, 'politics itself is defined by the renunciation ofany hope ofencknving violence vvith a political sense' (Malabou, 2012a: 155). Trauinatic events t11us appear 'either as perfectly 11111notivated accidents or as the nccessa1y blindness ofnatural laws' (Malabou, 2012a: 11). In both cases, the intentional orientation of the eve1_1t is 'disguised' (J\1alabou, 20-12a: t l). As she puts it:

    The 111CT111ing ofnnncd coutlicts., . is 1nnskcd behind the in1personal and signatureless character of their ntlacks. Bel\veen a car bo1nb and an accidental detonation of a gas tank lhere is both an cnorn1ous difference and no difference. The sinister lesson ofterroris111 lies in its refusal to fon11ulatc n lesson. Responsibility for attacks is clai1ned less and less. The sih1ation in_ Iraq, for cxa1nple, re1nains illegible. Who perpetrates terrorist attacks today, and \.vhy? The dissin1ulation of U1c reason for the event is the new fo1m of t11e event. The increasingly radical effacerncnt of the distinctio11 bet\-veen accident and crhnc, between disastrous incidents and \Var, the n1ultiforn1 presence of t11c absence of any responsible instances or author, makes the 11atm·al catastrophe ofeonte111porary politics into a daily occurrence.

    (Malabou, 2012a: 155)

    i\.-1alabou tl1us treats terrorist acts as un111otivated by any political reasons the terrorists thc1nsclves inight give for then1 (1v1alabou, 2012: 155) and places the en1phasis instead on the terrorists' en1otional e1npti11ess - as if terrorists are ntcrely helpless carriers of an i1npcrsonal, destrnctivc~ncuronal dealh drive. But it is one thing to say that certain acts of terrorisn1 are illegible to those of us \Vho do not lmow \Vho lhe te1Torists are, do not know their culture, and do not understancl their rnotives; it is anot11er thing to suggest, as Malabou does, that the refusal of terrorists to publicly take responsibility for their acts is not a political s!rntegy for 'vhich they have their reasons but points rather to the absence of ~1ny reasons, intentions, or 1neanings. '[he obliteration of the distinction between perpetrators and victbns - already seen it1 the \Vork ofboth Can1th and Giorgio ,\gamben - could hardly be taken further. ln short, Ma!abou treats terrorists not as intentional agents but as new fon11s of identity - lhe identity of those \Vhose cold indifference n1arks the1n as n1e1nbers of the class of the 'ne\v wounded'. For Malubou, what 1natters is not the terrorists' intentions and belief.~ but shnply •rho the)> are. What is novel i:o; that rather lhnn proposing that terrorists hnve an

  • 244 Ruth Leys

    identity different fro1n that of their victi1ns, she no'v asks us to in1agine tluit they have exactly the sa111e klcnlity- the identity of lhc ne\V wounded.

    ;-\ fu11herpoint in this connection: by substituting an interest in per/ionul idcntitv _ for an interest in issues of1neaning and intention, Malabou's 'vork conforn1!i 10th~ general tun1 to a eertain notion ofontology that 111arks the post-psychoanalytic. Bv stressing the fLmdan1ental l1nportance ofa/feet and suqjectivity- or their co1nplc!~ -disnppcarance under the trau111atic conditions that produce the clnss of the 'ne\\' \vounded' - NJalabou replaces questions about ideology and \Vhat people hi.:licvc and think \Vith questio11s about sheer 'being' or "vhat people arc, since vd1a1 1na1- -ters to 11er are llot beliefs and intentions but shnply the identity of subjects as 1hc 'nc\v \Vot1nded'. The title of another of Malabou's recent books, Ontolo,,,-zr 1!lt/11: Accilfenr, signals her con11nitn1ent to the idea that the post-trantnatic subject is the 110\\' forn1 of'bcing' in the twenty-first centuiy crvlalabou, 2012b), .

    'fbe trouble with this 'ontological' (but in fact 111crcly identitarian) turn, ho\v- -e\'er, is that it forecloses the possibility of disagreement and dispute. In pnrtic11lnr, replacing an e111ph.1sis on lvhat ire believe with an en1pbash; on 11-110 lit' rrn' changes the entire basis on V>'hich \Ve can have argu1nents and debates. Indeed. j;· closes do-..vn the possibility of dispute altogether. For ho\V can there be n dcb~tc oYer the n1eaning of1erroris1n if all that 1natters is vvho the terrofists arc, not the beliefs they hold? As the literary critic and theorist \Vnlter Benn l'v1ichncls has argued in connection \vith Michael 1--Inrdt's and Antonio Negri\; sin1ilar rcplacc1ncnt of political beliefs and ideas \Yitil the 'biopolitlcal', defined by the111 as 'struggles over the fonns of life':

    [S]trugg!es over the fonn of life are 'ontological' rather than ideoln!!ieal: they have nothing to do \Vith the question of\vhnt is believed and cvc1);hing_ to do \Vith the question of,vhat is. For J"Jardi and Negri, of course, l'in1pire b \Vhat is. and in their effotts to iinagine 'resistance' lo it, they arc as :;kcptjcal ofpolilical alternatives to it as ... George \V. Bush. Just HS the point of-the -..var on terroris111 is to insist that there is no altct11ntive ethico-lcga!

  • 246 Ruth Leys

    \Ve can approach the sa1ne topic Jio1n tile perspective of a!fcct theory by noting," that the conunittnent to diversity and difference of identity is accon1pnnicd in ihc \York of Connolly and inany other conunentators by a related con11nit111cnl to thOJ> view that ideology and belief have been ove1Tnted in political life. Thus (~onnoll\;___ _::-, d~nics that people have \vhat he calls 'abstract beliefs' and insists instead th., nf the histo1y ofthe patient, arc disqualified. 1'his n1eans that she rqjccts the Fn::ut!Ja11 idea that trau1na has 'always already' occurred because of a prior, 1nore oris::;i11ar" lrau111a - say, the traurna of infantile psychosexuality. Instead, she argues tl;nt h~1.-newly coined concept of cerehrality:

    atlows for the possibility ofa disastrous cvenl that plays no role in an :irt'ccll\

  • 248 Ruth Leys

    literally no longer dealing with the satne SeJ[ After the trau1na, ANCrrr !EH. subject e1nerges, \Ve are talking to a stranger,

    (ZiZck, 2008- 0: 13)

    Even n1ore problematically, .ZiZek follows MD.Jnhou in eqnating the proletariat, defined as post-trdu1natic subjects or 'autistic n1011stcrs', \vit11 victhns of Ihe ,\:/azi ca111ps, thereby suggesting- in tenus not unlike that of Aga111ben nnd other.~ ..- that the post-trau1natic subject 1nust be vie•ved as in so111e sense a victi1n or 1o!ali!nrianisn1. Early in her book, via a reference to Bruno Bettelhei1n's \·Vell-kno\\11 coiuparison bet\veen the 'Musehnan' and the victi1n of autism, I'dalnbou links today's 'new -,,vounded' with the 'Musehnans' or 'I\1usli1ns' of the ex!cr111inntion can1ps - those doo111ed, abject 'non-111cn -,,vho n1arch and labour in silence, the diyine spark dead wit11in them, already too en1pty to really suffer', as Prin10 Levi dc~cribcd the1n (Malabou, 20!2a: X\'ii-xviii; Levi, 1993: 90). ZiZek picks np on ~lalabou's suggestion, asking:

    If the hventieth century WAS the Freudian century, the century of the libido,

    so that even the worst nighttnares \Vere read as (sado-1nasochislic) vicissi

    tudes of the libido, \vill the t\vcnty·fll'st century be the century of such posl

    traun1atic disengaged subjects 'vhose first c1nblcn1atio figure, that of the

    Musli1n in concentration can1ps, is not [sic, now?] 11111ltiplying in the guise of

    refugees, ten·or victims, survivors ofnatural catastrophes, of fa111ily violence?

    ( ZiZek, 2008--9: 12; for other references lo the

    'Musli1ns' see also 21 ::ind 28)

    B11t 'vhy does Zi7..ek link the fate of today's poor \Vith the Nazi genocide? \\ihy does he think the status of the proletariat in our tilne has anything to do \\'i!h the fi1tc of the Je\VS under Nazi totalitaria1tis111? Does he really 1nean us to think that the rising income inequalities hchveen rich and poor today are best understood as involving the transfonnntion of the poor h1to 'autistic n1onsters' 'vho hnvc been deprived of 'engaged existence and reduced to indifferent vegetating' (/.'.ii.ck. 2008···9; 21 )? Docs he truly believe that the situation ofthe poor is best un

  • 250 Ruth Leys

    As I also attCJ11pted io den1011strate, n_.on1 the tlllll of ihc nineteenth CCll(Uf}' lo the present there l1as been a cpntinual oscillation between these t\VO paradign1~: indi.~cd, the inteq)cnctration of one by the other or alternatively the coJ!np,~c of' one into the other has been recurrent and unstoppable. 'fhe antitnin1ct.ic 111odcJ in particular lends itself to positivist interpretations of1ran111a, cpito1nizcd by the several neurobiological theories \.vidcly accepted today. Especially con1!11nn ari: anti111i1netic theories \vhich shift the focus of research fro1n tbe notion of traun111 os a psychic phenon1enon troubling the inind to the idea !hat tr· sionate identifications said to inhere in the mhnetic incorporation of\'i(1lc11cc arl'. transfonned into clai1ns about identity, and the neg_ativity and an1bivah.>11cc t.ha1 according to Freud necessarily inhere in i

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