Talking Badiou, Borders, and Bernie

I’ve been getting more interested in Badiou lately—I bought and have been reading “Theory of the Subject,” casually, or at least as casually as one can read such a book. What is good about Badiou is that he offers a real revolutionary lucidity; he doesn’t get led astray in the sense that the so-called “crypto-fascist” leftists do, the leftists who always happen to find themselves on the Right whenever it counts (there is, of course, often still something of value in those “crypto-fascists” like Zizek). Badiou always tries to stay faithful to the Event, the instance of collective liberation that establishes the Truth of radical egalitarian politics. If Badiou is “bad” it is because he is too committed to this, the “unrepentant Maoist.” Whatever my thoughts on the Cultural Revolution, I think this is refreshing.

Badiou’s history of work with migrant workers and marginalized populations is particularly relevant today. In the Verso Blog (as always):

Faced with the refugee problem, the left is deeply divided between NPA-style internationalism and the protectionism defended by Chantal Mouffe or La France Insoumise. What is your position?

Today, it is impossible to consider any major political problem except on the world scale. The consequences to be drawn from an organizational point of view are another matter… If you do not focus on this level, you cannot understand the situation. It is not completely wrong to say that there are no more manual workers in France. At the world level, on the other hand, there have never been so many workers as there are now. Simply that they are all in China, Bangladesh, Cambodia, Brazil or Romania. We seriously misinterpret the political and social situation, in the broadest sense, by seeing it only through the French keyhole. Forty years ago, in this country, there was a complete social fabric, with peasants and workers in large factories. The changes of globalized capitalism force us to change our thinking accordingly. If you don’t have the same measure as your opponent, you’re bound to fail! Today’s proletariat is a vast nomadic proletariat seen as immigration or migrants. In reality, this is a question of class relations at the planetary level. This implies, at a minimum, prioritizing international relations and having a position on this nomadic proletariat that arrives in our country or wants to settle there. I like these divisive questions! Those on which there’s a consensus are rarely the right ones. This is the major political issue that divides, in a confusing way. Positions on the left are unclear. After all, what would an organization of the nomadic proletariat mean? We are far from having solved this problem. But you have to raise it. The strategic political stage is global. On this point, capitalism is a good step ahead because it is comfortably established on this stage.

I’ve written before about how socialist electoral politics faces an impasse with the issue of this nomadic proletariat. For the democratic socialists taking power in a country such as the United States requires, at the very least, winning over the existing “settler” working classes—the working classes that were long satisfied with the post-WW2 semblance of endless plenty, the classes who were invited into a way of life that resembled the rich and bourgeois classes but forced back out once their labor was no longer the most cost-effective option, the classes on the internal periphery of the core of capital, the dispossessed white blue-collar Trump voters archetype we have heard so much about. Carrying the torch of American social democratic politics, Bernie Sanders must speak for these people if he wishes to be elected president; he must, per Zizek, consider the jouissance that obstructs the “coming-together” of the dispossessed Rust Belt worker with the Other of the undocumented nomadic proletarian of Central America, the outsider from the external periphery, beyond the polis. The insistence that there is no impasse or tension whatsoever between these different groups is false.  This is not to say that Sanders must be racist, in the crass or vulgar sense, but it almost certainly means that he must leave some racist institutional structures unquestioned.

Let me put this another way: the total abolition of borders, the unconditional affirmation of the principle of absolute freedom of movement, and so on, is not a promising electoral strategy because it offers little to the people who will vote. (I will not specify the abolition of ICE in particular because that refers to the inhumane practices of the agency and not necessarily the theoretical stance of “no borders” overall.) Even if the nomadic proletarians do not steal the jobs and enjoyment of the dispossessed citizen-settlers as much as the nativist reactionaries claim, the impression, the popular mood, is what counts. The people Sanders must win over will not vote for him if the electoral socialist left’s messaging is that they (the citizen-settlers) are seen simply as white devil petit bourgeois class enemies—even if they really are.

(I am speaking of collectives, of myths, essentially. The “Trump voter” identity is the silliest myth of all. But we must use these broad strokes because we don’t have a discrete subject we can talk to, as in psychoanalysis. Instead, we have a sort of necessarily-inadequate aggregate nebula of moods.)

The woke-PC democratic socialists are right to say that these dispossessed Trump voters aren’t really the “proletariat” in the grand scheme of things. And to turn back to Badiou, “it is impossible to consider any major political problem except on the world scale.” But the very next sentence: “The consequences to be drawn from an organizational point of view are another matter…”

The abolition of borders is impossible in the context of a democratic electoral program that maintains continuity with the existing order. If we want to organize the nomadic proletariat we need to think outside of electoral politics, outside the nation-state—we must think in terms of international relations.

This impasse is something that polite democratic socialists do not want to accept exists. Either they must identify with democracy, the nation-state, the parliamentary status quo, and work with the settler classes or they must reject electoral politics entirely and side with the nomadic proletariat, taking the path of revolutionary politics and effectively ceasing to be American (“Amerikkkan”). The latter option is the real rejection of identity politics since its goal is the end of identity, full stop.

What this ultimately comes back to is a question of what the Left should be trying to achieve, the organizational question. A Sanders presidency—a best-case scenario for the DSA faction—would by definition maintain continuity with the status quo, sanctioned by authority of the Constitution written by all those slave owners, and whatever. It would not be Communist. But that isn’t to say that it wouldn’t be better than what things are now. I will leave this question hanging here. The DSA faction will only trip over itself if it thinks it can legislate its way to revolutionary politics and abolishing the nation-state. If we just want some of the “nice things” that social democratic Europeans get to have, then we can skip the revolution—but we have to beat the imperialist bourgeoisie at their own electoral game. Is it worth it?

A Quick Break from It All

I’ve been taking a little break from Twitter lately, which has been very nice. So far it’s been going on for about a week and a half. It was difficult at first because I kept feeling like I wanted to check what was going on, instinctively, every moment I was bored. When you expect the responses to something you’ve posted, it is much harder to look away.

After about a day or two I started to forget whatever it was that was going on when I was on Twitter last, and with that the reflex urge to check it was gone. Whatever is happening I don’t necessarily need to comment on, I don’t necessarily need to have some kind of provocative in-character take, I don’t need to argue with random people. There is a time and place for that—it was worth it when I was building an audience, but now feels like a lot of unnecessary grind for diminishing returns. I need to work on something bigger.

I can finally hear my own thoughts again without it being drowned out by all the noise. You need to get away from social media to write anything. Otherwise, you don’t know where your thoughts end and the hubbub of everyone else in the big disembodied network assemblage begins. Most of the people in the assemblage are very stupid too. Or perhaps they are just sad, which I suppose I’d consider identical in the Spinozist sense. I am one of those stupid people.

I’ve been getting my news from the “Apple News” app thing on my phone and whatever stuff my wife tells me about. But the mainstream news for normies is so trite and without nuance that it isn’t really worth spending much time thinking about. I think this makes me much happier.

Whenever Sam Kriss writes a blog post I get an email, so I’ve been reading his stuff lately. It’s refreshing to be notified of his stuff rather than the predictable op-eds by fascist-apologist New York Times columnists that the leftoids all love getting spun up about. Anyway, I’m sure that getting away from Twitter has done wonders for Sam too. I wonder what his plan is. I want to see a Kriss Komeback but it won’t happen where he wrote before. I don’t think he should even bother trying to get back into the Verso Blog circuit. He should write a book.

People like Sam Kriss—and Anna Khachiyan and Amber Frost, who, I might add, are also off Twitter—have a lot more to offer than the rest of the leftoid literati because they’re characters. Not that I don’t think they’re dumb (except Amber, who is underrated and the smartest of those I have mentioned), but they know what to say to get ideas in motion through crowds. This is what counts, even though I am confident I am a better writer and that they’ll regret not following me back on social media before I get big, but I digress.

When you’re away from Twitter for just a little bit, the campaigns to cancel people for their respective transgressions—Sam being a pathetic sex pest and Anna and Amber being ableist and whatnot—seem so ridiculous. Pretty much all writers worth talking about (and not worth talking about) have objectively worse stuff to their names. And even the woke lib-feminist writers the woke lib-feminist police people want you to read turn out to be wildly anti-Semitic or something.

(Before Sam got cancelled he sorta held true to the woke-police line, which is particularly apparent in his incoherent critique of Zizek over the refugee issue in “The Non-existence of Norway” piece and subsequent back-and-forth. Now he comes back to grovel at the disgusting feet of the mad Slovenian master—as he should, because he is a Zizekian, he was a Zizekian all along. I am not sure what I am.)

When I was on Twitter last I remember Crane/James Callahan talking a bunch about the Brechtian maxim: “Don’t start from the good old things but the bad new ones.” I think about this a lot. Let the new things be bad, and we can put well-intended-but-intellectually-uncurious types (academics) to work sorting out how to make those things good while we come up with more bad new things. Brecht was very bad. I am bad! I am nowhere near as bad as Brecht, fortunately. But nonetheless, I invite my own cancellation. Every time I see “cancel” in the context of ostracism for un-woke thoughts, I think of Hegel; I think of spirit coming to know itself by taking the roundabout path through its own negative, by cancelling itself so that it can come to understand what it was all along. Isn’t that the most logical connotation of the word?

I feel like in this time I’ve started thinking a lot more about “literature” and less about “philosophy-qua-politics.” (I won’t call it just “philosophy” because by philosophy I understand it to mean this overarching structure of knowledge that grounds, mediates, brings forth all the other disciplines.) This is something I think Sam Kriss wrote about too, and something I think I made fun of him for. But I have no regrets about that.

I’ve been working on a book. Or a book proposal, rather. But it will be a book, because I’ve already done so much of it that there’s no turning back now. It’s going to be very dope. It will be the culmination of the work I’ve done in the past years, stripped of the academic pretension but keeping all the valuable insights. Dostoevsky didn’t just write in theory jargon. I am not a Dostoevsky but I am at least a Sartre, a chic pseud who liked to imagine suffering while enjoying all the banal pleasures of bourgeois life. I’ve been thinking a lot about the useless philosophy of the existentialists, which is relevant to my book. It’s hard to not want to share everything about it, but it’s gotta be secret. You will see it soon enough.

Stop Calling Me a Psychoanalyst

There is a common misconception of psychoanalysis that claims that it reduces all psychological problems to one particular schema that inevitably returns “sexual repression” in some variation, like a magic 8-ball’s answer to everything. This is an response I’ve heard to my writing on fascism and “masculine anxiety,” ostensibly to refute that there is any connection between the two at all. I am not an analyst so I have no grounds or reason to defend the practice itself, but it is nonetheless worth addressing because my work is generally informed by Freud, Lacan, and others.

Usually this is intended to resist an “uncovering” of some obvious surface aspect in “manosphere” or other far-right phenomena. It doesn’t take a rocket scientist or a licensed psychoanalyst to see that a general group like “fitcels” bodybuilds to compensate for a perceived weakness, wish to make their flesh literal armor, that they’re terrified of women, and so on. In fact these sorts of points are more often than not openly admitted by their members. It should go without saying that this sort of truth—about a collective—is well outside the range of psychoanalysis. The truth of these observations are so mundane as to be banal.

It is the obviousness and banality of the truth that makes it unspeakable. And so the members of these online fandoms must mediate their relationship to it with an ironic distance. The leaders see themselves as characters, Roosh is a performance, BAP is a performance (undoubtedly they themselves know that most of their followers are idiots). Irony mediates everything these days because there is such an abundance of noise that the various channels need to be distinguished from each other. It feels almost impossible to have an unironic position on the internet.

The ironic position in these far-right/manosphere contexts means that, in short, since they talk about sex they can’t be sexually repressed in any sense. With the BAP fandom, the overt and excessive homoeroticism specifically defends them against the accusation that there is anything “gay” or “weak” about them, since they are supposedly aware of their fixation on male bodies, the “Dominated by Doug” text, and all the other artful parts of that whole hyper-erotic fascist mythos.

The misconception implies that since we now live in a permissive society—sex is promoted everywhere you look: at the cinema, at the theatre, at the Super Bowl, on TV and in newspapers, in songs and on beaches, in podcasts and Twitch streams, in our cars sitting in traffic, in schools, and even in churches—people are supposedly less anxious about problems linked to the sexual sphere. The taboos have fallen, they say, and people are no longer afraid of sex.

Lacan called the idea that sex is invading all aspects of life “an advertising phenomenon”—and we know it probably applies now even more than back then. And it’s clear that even in a so-called permissive society people never fail to find a way to be immiserate themselves over their sexuality. You can teach teenagers how to use condoms and practice safe sex and they’ll still turn into incel spree killers (although that shouldn’t necessarily dissuade us from doing so).

It is interesting how many of my critics (from the Right) who take issue with the connection between a new fascism and masculine anxiety seem to implicitly accept the unmistakably “boomer” ideologeme that removing the public taboo of sex will completely undercut all the “old” problems and anxieties. In other words, that free love will liberate us from the authoritarianism of the nuclear family. Many of these people talk openly about sex and engage in a kind of discourse that could be described as pornographic—always at least figuratively (Elliot Rodger), sometimes also literally (BAP). It doesn’t matter whether they come down as “pro-sex” or “anti-sex” at the end of it all, because either way they are compulsively, fearfully fixating on it.

Whatever the case, people (people-qua-“subject” and not people-qua-“multitude”) are going to continue to find ways to be alienated from their own bodies, no matter how advanced our collective social-engineering mechanisms become. People are going to find new ways to have anxiety, and they’re going to find new ways to talk about it.

But they will always talk about it. And that’s why we haven’t even come close to the limit of Freud.

Dream Analysis 1: The Math Test

Patient A. dreams she is taking a math test, a test that she is very worried about. She also has a biology test later, but she is not so worried about that. A fat black woman, presumably an administrator of the test, tells her that she cannot use her math book to help her. The test is difficult, and as she looks at one of the problems she sees that the numbers and letters are gibberish. However, this gibberish of symbols is assembled in such a way that it resembles a diagram of Sternberg’s triangular theory of love. The testing ends, and Dr. Nowzaradan from the show “My 600 lb Life,” now her math professor, says “I hope you all used your math books.” Patient A. worries that she won’t do as well on the test since she was told she couldn’t use her book.

Patient A. dreams she is taking a math test, a test that she is very worried about. Patient A. has recently been studying for the GRE test, particularly the math part, so it is logical that the idea of taking a math test would appear in a dream. Examination dreams are a common form of anxiety dreams that Freud talks about in The Interpretation of Dreams: “having done something wrong or failed to do something properly, we expect to be punished by the event—whenever, in short, we feel the burden of responsibility.” Often, these dreams occur in patients that have long since passed all the tests they need to take. So, the source of the anxiety is not so much the test itself, but rather something deeper that takes the form of the test in a dream. However, that this test likely relates to an actual future event for Patient A., one that she is somewhat justified in worrying about, is an exception. Although Patient A. is very smart and will likely do well on this test, she has always had an excessive anxiety about tests throughout her life, even on tests that she found herself with perfect scores on. She also reports that she has had such dreams long before she decided to start studying for the GRE test. It is probably safe to say that there is more to this than just that she had a math test on her mind in the days prior to the dream.

She also has a biology test later, but she is not so worried about that. Patient A. is good at science, especially biology. I am not quite sure what to make of this detail, other than that it suggests the anxiety is not fundamentally about “taking tests” in general, but something specific to the “math test.”

A fat black woman, presumably an administrator of the test, tells her that she cannot use her math book to help her. In her job, Patient A. (who is white) regularly has to deal with people in bureaucratic roles that fit this racially-coded description. This is a form of the racist “DMV worker” caricature—black women as lazy and incompetent, occupying government jobs from which they cannot be fired, seemingly deriving some kind of satisfaction in just how unpleasant they can be. Incidentally, Patient A. has had to deal with endless bureaucratic complications in getting a correction/update to her driver’s license in the past year, which often leaves her at the mercy of particular DMV workers who often do not seem to understand the actual state laws/bureaucratic processes they are supposed to implement. In other words, this represents a sort of arbitrary or possibly illegitimate authority.

The test is difficult, and as she looks at one of the problems she sees that the numbers and letters are gibberish. However, this gibberish of symbols is assembled in such a way that it resembles a diagram of Sternberg’s triangular theory of love. I have attached an image of this triangle. In the dream, the math test is not a math test at all, but rather a puzzle of love. Patient A. reports not being able to trust her boyfriend, who in the past had lied to her about his previous relationships. Not being able to trust her boyfriend undermines the “Intimacy” aspect of the triangle of love, which throws a wrench into the schematic of the whole desiring machine. In the dream, the test essentially asks her to mathematically solve the issues of her relationship. Of course, she lacks access to “the book,” which would help her decode the meaning of the gibberish on the page. Thus, she is powerless to figure it out. Since Patient A. loves her boyfriend and tends to want to avoid confrontation with most people, especially him, it makes sense that her dream would resist and censor the latent content message of her relationship anxiety by presenting it in the manifest form of her math test.

what-is-sternbergs-triangular-theory-of-love-1.jpg
Sternberg’s Triangle

The testing ends, and Dr. Nowzaradan from the show “My 600 lb Life,” now her math professor, says “I hope you all used your math books.” Patient A. worries that she won’t do as well on the test since she was told she couldn’t use her book. In the previous days before the dream, Patient A. had been watching the reality show “My 600lb Life”, which, incidentally, my wife and I are also familiar with. For those that aren’t familiar, Dr. Nowzaradan has a very important role in the show. He performs the gastric bypass surgery for the patients, but perhaps more importantly, he is the one that reviews the patients’ monthly weight-loss targets and whether or not they are met. In doing this, he often scolds the patients who are unable to control their own eating habits. This part of the show is a recurring “moment of truth”—the patients often pathologically lie to themselves about their eating addictions, but they are unable to trick the doctor (who to them is seemingly all-powerful) when it is revealed on the blind scale of Justice just how little weight they have been losing. The Doctor then asserts that the responsibility for the weight loss is entirely on the patients’ own choices. For the (presumably-not-600lb) viewer of the show, Dr. Nowzaradan scolding his patients induces a feeling of “perverse” satisfaction.

(It’s also important to note the obvious truth that weight-loss and body image issues have a different meaning for women than they do for men. Women, even at a healthy weight, tend to insist that they are “fat” and need to lose weight. This is not at all the same for men that aren’t overweight, who would perhaps tend toward the opposite, and insist that they need to “bulk up.” We do not need to dwell on this point much more, other than pointing out that Patient A. is not an exception to this general tendency of women to pay attention to their body image in such a way.)

Rather than scolding the Patient A., the Doctor assumes a more friendly role. In the dream, the Doctor tells the patient what his patients on the TV show would always like to hear themselves: that their failure to achieve their goal was not their fault, but rather the fault of the test itself. That she did not use her book in taking the test, when in fact she was allowed to all along, means that she is not responsible for whatever her score is. Her worry about not doing as well on the test conceals her wish that she be held not responsible for it.

When we put these pieces together it makes sense to interpret this dream as a fulfillment of Patient A.’s wish that she not be held responsible for the problems in her relationship with her boyfriend.

The Thing that the Incels Desire

The incel—the pathological incel—is mysteriously drawn to repeat the trauma of his own suffering. The incel is drawn back to the scene of what we will call The Thing. The Thing is the object of the incel’s desire. The Thing involves the physical act of sex and it involves what we would call “love”—but it cannot be reduced to either. The Thing is beyond signification, but it is Real. It is empty, but it is filled by the incel subject’s fantasy. The Thing is something that, if the incel were to have, would make him cease to be an incel. For the pathological incel, The Thing contains a traumatic reminder of his own misery. The Thing taunts the incel by showing him what he does not have, and it suggests (wrongly) that others have The Thing that he does not. The Thing is presented as good, but the idea of The Thing being accessed is experienced as suffering and evil. The excessive goodness of accessing The Thing in its immediacy is intolerable, impossible. The Thing is the object of the incel’s intense desire and it also brings him face-to-face with the horrific truth of himself. The Thing, in its deepest core, also promises to contain the most sinister riddle: the code to what exactly it is that women desire.

This description of “The Thing” as it relates to the incel’s pathology may seem abstract, obscure, or a needless indulgence in Lacanian terms, but to see its relevance we may look no further than Elliot Rodger’s “My Twisted World” manifesto. For Elliot Rodger, the archetypal incel, The Thing is heavenly. Whenever he is talking about the “heavenly” things, he is talking about The Thing. (Keep in mind what one must cross to reach “heaven.”) Here is the scene of The Thing:

After I left the campus I drove around downtown Santa Barbara to explore new areas. I went up and down State Street, the main common area of the city where everyone frequents. Countless restaurants and shops lined a magnificently designed street with wide walkways. It was absolutely beautiful… a true paradise, for those who were thriving there. I can only imagine how heavenly it would be to walk with a beautiful girlfriend down that street. My life would be complete if I get to do that. It would be the epitome of gratifying perfection. To have a beautiful blonde girl by my side, to feel her hand clasping my own as we walk everywhere together, to feel her love! That is what I want in life. Instead, I had to watch other men experience my idea of heaven while I rot in bitter loneliness.

For Elliot Rodger, fantasy surrounding The Thing is particularly symbolized by blonde girls, but the Thing itself isn’t simply the blonde girl, or simply sex-qua-fucking with this girl. To say that The Thing is “to feel her hand clasping my own as we walk everywhere together, to feel her love!” comes closer because it includes the desire of the other, but that does not encapsulate it adequately either. The Thing is situated in this scene, this street in downtown Santa Barbara, “the common area of the city where everyone frequents”. Rodger describes The Thing psychogeographically, as if it is embedded in the terrain, which comes in his account before the nameless, anonymous blonde. Dante’s Paradiso and his beach-blonde Beatrice. The Thing is tied to a place, signified by a place—and a public, social one at that. It is where one is recognized not just by a single other, a partner, but by all others, the Big Other of society. But the thing also isn’t simply the place in its inert, materialistic immediacy. It is the place as saturated with the fantasy, it is the place as it is with the presence of the blonde girl, the place as it is with all the people there, the place as it is with everyone belonging and playing their part: it is the Scene.

We must also pay close attention to the ending of this paragraph, which is a perfect representation of the horrific aspect of the Thing, the Terror, as it relates to its total experience. This Terror comes out of The Thing, as its consequence, an afterthought, a closing punctuation. The Terror follows The Thing like its shadow. It reveals itself as the hole, the emptiness that characterizes the real truth of The Thing. It comes after the Scene, like the ending of Jodorowsky’s “The Holy Mountain,” when the Alchemist, Jodorowsky, the author himself, reveals that the whole thing was a fiction all along, and smiles a geeked up smile with shroomywide pupils—he is seeing something that you aren’t, or rather he’s seeing the absence of The Thing you see, which is to say he sees nothing.

The excess of heavenly goodness in The Thing means that it becomes experienced as suffering and evil. It is simply intolerable, unacceptable. Approaching the goodness of The Thing is a violation of morality, an injustice:

Sex is by far the most evil concept in existence. The fact that life itself exists through sex just proves that life is flawed. The act of sex gives human beings a tremendous amount of pleasure. Pleasure they don’t deserve. No one deserves to experience so much pleasure, especially since some humans get to experience it while some are denied it. When a man has sex with a beautiful woman, he probably feels like he is in heaven. But the world is not supposed to be heaven. For some humans to actually be able to feel such heights of heavenly pleasure is selfish and hedonistic.

We know, of course, that Rodger is not simply talking about “sex,” but The Thing. And anyway, if The Thing is so evil—and not just evil but “the most evil concept in existence”—inducing such suffering and misery, self-evident proof of the fundamental flaw of life itself … why does he always return to it? Here is another scene in which the horrific reality of The Thing reveals itself to Rodger, exciting him so intensely that he acts out:

Another incident happened on the following day, near the same location. I went to the Starbucks at the Camino Real Marketplace by myself, like I usually did every morning. I ordered my coffee and sat down on one of their chairs to relax. A few moments later, when I looked up from my drink, I saw a young couple standing in line. The two of them were kissing passionately. The boy looked like an obnoxious punk; he was tall and wore baggy pants. The girl was a pretty blonde! They looked like they were in the throes of passionate sexual attraction to each other, rubbing their bodies together and tongue kissing in front of everyone. I was absolutely livid with envious hatred. When they left the store I followed them to their car and splashed my coffee all over them. The boy yelled at me and I quickly ran away in fear. I was panicking as I got into my car and drove off, shaking with rage-fueled excitement. I drove all the way to the Vans at the Fairview Plaza and spent three hours in my car trying to contain my tumultuous emotions. I had never struck back at my enemies before, and I felt a small sense of spiteful gratification for doing so. I hated them so much. Even though I splashed them with my coffee, he was still the winner. He was going home to have passionate heavenly sex with his beautiful girlfriend, and I was going home to my lonely room to sleep alone in my lonely bed. I had never felt so miserable and mistreated in my life. I cursed the world for condemning me to such suffering.

Rodger experiences The Thing traumatically. His account is unambiguously unpleasant for him; it does not seem fun. And yet he comes here to order his coffee, like he does “every morning.” Presumably he always sees people like this, not just here and but the many other places where all the “beautiful blonde girls” congregate with their “obnoxious punk” boyfriends. He does not avoid this. Not only is he not a complete recluse but he instinctively seeks out places he can assume the tortured voyeuristic gaze. For some reason, he is compelled to always come back to The Scene of The Thing, to experience the trauma of The Thing over again, this hellish, humiliating, hours-long shock-experience that affects him both emotionally and physiologically—an instinctive compulsion that comes into contrast with the pleasure principle.

So far I have described the concept of The Thing in the Elliot Rodger case and tied it to the repetition compulsion. We also see this dynamic in play in a virtual, discursive space like the r/Braincels subreddit, as well as other “Manosphere” sites, particularly those with comment/message boards, in which the experience of The Thing is fragmented and distributed across a collective.

In incel/manosphere internet spaces (scenes) like r/Braincels, most posts have certain characteristics:

  1. Anecdotes of women’s sexual activities that serves as a reminder of the unjust distribution of sexual pleasure in the world. Women are gushing with eroticism, it is flowing out of them constantly. Stories about women that are out there in the world, being sluts and having some sort of heavenly utopian fulfilled sexual life, a utopian life that is real but always absent to the incel subject, always behind closed doors, the pearly gates. Women are just out there, all of them sluts, getting their heavenly holes filled, and someone is enjoying it, but it sure ain’t you!
  2. Anecdotes of women who cheat on or want to cheat on their weak “cuck” boyfriends or husbands. Women say one thing but mean another. They are liars and hypocrites, and no matter what they say (such as when they say they like guys with a “nice personality”), their small brains are programmed in such a way that their insatiable sexual appetites override their limited capacities of reason—they will cheat on you the first chance they get once they meet a stronger, taller, more attractive, “bad-boy” male. One recurring thing is links to posts from the “relationship advice” subreddit, which often includes stories of various “cuck” men in relationships with women who are cheating on their boyfriends or husbands.
  3. Anecdotes of stronger, more attractive “Chad” men and how they are desired by women, and satisfy that desire. The Chad will always melt the walls that these “sluts” put up to keep the incels out. Whereas incels and cucks, who together are the majority of men, hopelessly throw themselves at the feet of women, the Chad enjoys women throwing themselves at him. One recurring type of post includes pictures of Tinder conversations between women and a (presumably fake) attractive/buff/male-model Chads—the Chad goes straight to the point and says he wants to fuck them, or otherwise treats them aggressively and disrespectfully, such as opening a Tinder conversation by saying he wants to rape them, and the women are shown to still be interested, flattered, confessing to deep-down rape fantasies, giving out their numbers, and so on, presumably leading to, of course, something heavenly.
  4. Analysis of the particular ways in which the incel subjects, the forum posters themselves, are deficient, discussions and comparisons of all the qualities that they have that characterize their lack, and how that means they will never be able to possess The Thing. This entails a special attention to the eroticism of various body parts: bone structure, jawlines, height, shoulders, penis size, and so on. It also can include racial comparisons. For example, the black incel laments that he is not a “Tyrone” (the name for “black Chad”). However, the sometimes-charming intersectionality does not extend to women: the existence of “femcels” (female incels) is denied. This policing of the borderlands of the conceptual incel includes such things as a quasi-scientific analysis of why it is impossible for femcels to exist to support the claim that even the ugliest women still have men chase after them (and so, by calling themselves “femcels” these women are stealing an identity that they don’t deserve…).
  5. Presentation of the horrific, unspeakable, “black-pilled” truth—the Terror. This is the real truth, the truth that evades being articulated in polite language. It is both heavenly and hellish. This is a terrible truth that you know, but you perhaps didn’t even know that you knew—what Rumsfeld would call an “unknown known.”
welcometoreality
“Welcome to Reality.”

Is this supposed to turn us off from sex? To dissuade us from trying? To show us our hopelessness and inadequacy and turn us into ascetics so we live alone in the desert like the early church fathers? Or is the feeling that one gets from this scrolling-feed kaleidoscope of psychotic, deranged, and fragmented texts (looking beyond the usual political disagreement with the sexism and all), not a kind of strange arousal? In a sense, I get the impression that I almost wish the world was like this—oozing with desire out of every disgusting pore, needlessly and effortlessly cruel, the feeling Bataille must’ve gotten when he thought about his ex-wife fucking Lacan, just dangerously and preposterously horny. Who are these mythical people who are actually having this heavenly sex, this sex in which the participants are in total agreement with the fantasy of the other, and nothing is kept secret, in which all pleasure is brought to the conscious light of day and retains its naughty allure? I would like to meet them. This fantasy world is a space that, like the Scene of Elliot Rodger’s Santa Barbara, is completely saturated in erotic energy, even if that erotic energy is always accompanied by the terrible, traumatic, humiliating realization, the sadistic morality that comes after the feast, that The Thing is entirely inaccessible. Though the images themselves are not (usually) pornographic—and often the incels/manosphere discourse tends to be explicitly anti-porn—the texts sure are, at least in the way that romance novels targeted at old ladies are. When the “arousing” aspect of this experience is considered, the formation of a community/subculture that has its own rules, language, and hierarchy seems like a logical consequence of this collective-desiring-creature and less like a weird, freak aberration that somehow exists in the “post-patriarchal” society we like to think we live in. And so we can maybe come closer to making sense of why these people keep coming back, coming back to The Scene of The Thing, posting, posting and reading these infuriating reminders of their own impotence, grasping on to their own psychic condition, grasping as if it were the last thing in this “twisted” world they had to call their own.

Letter from a French Incel, PhD: Response to “The Aeneid for Incels”

The following is an email I received in response to my Jacobite article “The Aeneid for Incels” back in May.

 

Hello Mike,

I have just read your “Aeneid for Incels” piece.

Although it seemed all too “mild-mannered” to me, i.e. you need to spread a lot of academic drivel to arrive at a key point and do barely tell it right, but by the same way you make it palatable to bourgeois bohemian types who fancy themselves to have a higher human value, it was also one of the most interesting reads I’ve seen on the infamous Elliot Rodger affair.

Allow me to introduce myself. I am French, born and raised in Paris, but have fled this city—where a disenfranchised middle-class son cannot have roots unless he sucks the right dicks—to get a try elsewhere. This was a good choice. I managed to pull from a master degree in philosophy to a PhD program. Now I can write my name with the famous three digits put after. However, although this allowed me to develop my intellectual abilities and master many social cues, hard analytical paradigms and rhetorical tropes, this is not the most interesting part.

No: the most interesting part is that I have been an incel. My first fuck happened just before I turned 20. Although I was a rather athletic guy who knew the secret entrances to the much-fantasized unofficial Paris Catacombs, my notch was a 4/10 (and I’m gentle) fat black girl whom I didn’t even intend to fuck before we became inebriated. She later resented me (I think I was a honest 6/10) for having allegedly “abused” her in her inebriated state, although both of us were inebriated. Later on, I paid 150 € to fuck an escort who was tired from “work” and merely waited for the hour to pass. This was cruel. She was below average, too, yet she had a value, and a high one, on the sexual marketplace. I, on the other hand, was worth nothing on the market, so much nothing that I had to pay a pricey sum to get a non–seduction-processed notch, and even then, I was just another customer to someone who would barely remember each customer at the end of her day.

Only much later, in the course of my doctoral studies, did I meet a girl who actually desired me. This led me to start treading down the PUA way. It was difficult, yet less than I had imagined it to be. Then I stopped being an incel, I almost went overnight from “shitty worthless little white guy” to “fucking shitlord hooking with and fucking 3 girls at the same time.”

Now one of these girls became the only one. We have married, and she’s pregnant with our second child. Doesn’t look very much “incel,” does it? Yet I was. And I know for sure I will never throw off this aspect of my past, just as no sane individual accepts having part of his dearest, closest-to-the-chest personal history mocked, stigmatized, spat upon and treated as if below the mud.

I also wrote for several Alt-Right websites, then for Return of Kings. (It is fun that you mentioned ROK on the article, as no one on ROK ever approved of Elliot Rodger or the “PUA hate” movement. Why is Elliot Rodger supposed to “represent” ROK better than thousands of expatriated men who strive to pick up girls? Just a nasty Leftist caricature. If, say, ten per cent Muslims kill but 0.001% so-called masculinists do, they will defend Islam against “intolerance” yet make unfair generalizations and show the worst intolerance towards people who never claimed to be “masculinists.” But I’m straying from the point.)

Let me get it straight. You reached the heart of the issue when you wrote: “It’s not just about literal sexual intercourse, it’s about sexuality in its deepest, most fundamental sense. It’s about Eros.

Of course it is. And of course is there something social here. But what is it? The incel issue is exactly the same as the prole, or proletarized issue. You were born a middle class white guy, and you grow up to find out that no one wants you. Recruiters do not think of you as “interesting” even when you accept getting paid like shit. Girls do not think of you as a potential sexual partner, you’re a forever orbiting beta male at best. You’re supposed to have experience to work, but you never had experience, so how do you start? Likewise, it seems like you are supposed to be already sought after to get sought after—but you’re not.

The crux of the point is, you’re disenfranchised. You are a legitimate son, a rightful heir, employee, partner, citizen—and you are not acknowledged as such. To the contrary, you are at best ignored, at worst supposed guilty of whatever “oppression” or “ism” or “phobia” the almighty Left will throw at you. You are of no value, no one wants you. To be “of value” it seems like you have to play an inauthentic role, accept shit tests and humiliations, be treated like dirt and get scraps. You are socially dis-integrated. Isn’t that what being an incel is on the seduction/sexual plane? An incel is just like someone without a job. (Incidentally, I got a job. I even have so much work it becomes stressful at times. But, once again, I refuse to despise and throw mud at what I was, at what many deserving, legitimate men are.)

Being socially disintegrated is even more cruel when criminals, liars, thieves, and invaders receive positive attention and you don’t. And then, when you finally succeed, you are expect to bury your origins and pretend you are part of the Cathedral’s chosen as if the other ones (you know, the ones just like you were before) were nothing, or monsters.

Even my own father, who tries hard to be a good bourgeois bohemian (and, of course, a Leftist), does not have a clue when I try to tell him that Alt-Righters are courageous, fair, honest, decent, hard-working, not to say virtuous or meritorious. He doesn’t even understand that people who never get acknowledged unless they are inauthentic crave recognition for their true deeds. And such is Eros—sexual recognition.

There is a French writer called Yann Moix who said that, when he became famous and acclaimed from his writings, he saw women’s way of looking at him change. When he was “nothing,” he was nothing in their eyes. Certainly not someone they would open their legs to, much less desire. Then, when he gained fame, he saw these women notice how cool and interesting and intelligent and spiritual he was. He then pretended to seduce some of them, just to break their hearts later. Revenge is best served cold. He also fucked some of them to “next” them, that is, replace them right after.

The top tastes even better when you come from the bottom!

What matters is not to fuck. What matters is being desired. Being desired is being integrated into sociability. This is what matters. Or, at least, having these girls do their best to fake desire, which means that you matter, that you’re integrated—and who knows, perhaps their faking will lead to a spark of true desire.

Abolish the sexual oligarchy and the deregulated marketplace. Perform some justice. Kick the invaders out and punish those who abused from their position, whether they are douchey chads, politicians, or privileged boomers. Then, perhaps you will solve the incel issue.

Things are not that simple because the bourgeois bohemian class and world became autistic and showed itself unable to listen and talk on an equal foot with non-liberals. They need to make elaborate, and ultimately worthless, theories on why people elected Trump. Why don’t they simply ask said people? Perhaps because they can’t even stand the answers. They can’t consider these without putting a distorting filter, accusing, slandering, caricaturing and reproducing a heap of double standards and intelligent-yet-idiotic norms such as forbidding their own to go to the point without academic drivel.

BTW, if a bit of “let’s deconstruct liberals” seems interesting to you, I can provide some ROK pieces, most of these written from my desk.

IMO people such as Jack Donovan, Paul Waggener or even many ROK writers are much closer to reality than bourgeois bohemian autists who need to put a filter between said reality and their closeted world. Want the heart of the problem? They’ve stolen the West, and they want every other Westerner to make it to bobolandia or disappear in silence as his name is covered with filth. Then they do not understand. LOL. Incels are no more absurd than the Dark Knight‘s League of Shadows. But here am I wandering off the point again.

Please, keep up with the good work. Thank you for having read my non-native, although highly alt-polished English, up to this point. I just wish Jacobite Mag leaned closer to Social Matter.

Take care,

[Redacted]

(and yes, I’m a white man named [Redacted], if this needed to be mentioned)

Thursday, May 24, 2018

How can multiculturalism contradict working-class solidarity?

This is part 1 in what will be a series of blog posts.

In response to my last blog post, I was asked a good question: “what exactly is multiculturalism and what is its contradictory relationship with international solidarity?”

Multiculturalism is something that can have many different definitions, so I’ll try to stick by the understanding that has to do with the context of “why Zizek was right” and antagonisms with international working-class solidarity.

To start, in the most general, theoretical sense, there is no antagonism between multiculturalism and international solidarity. In short: immigrants can and should be considered part of the broader workers’ struggle. This is not, in principle, something that needs to be fundamentally revised. In a globalized world, we need to think about these issues in a “global” sense. So I think I made a mistake when I said:

“There is, however, still an unavoidable antagonism between a left-theoretical commitment to multiculturalism and a left-theoretical commitment to working class solidarity under global neoliberalism: the left needs to come to terms with the practical-left commitment to a working class displaced and alienated by widespread de-industrialization.”

The issue shouldn’t be framed as an antagonism between the theoretical commitment to multiculturalism and a theoretical commitment to working class solidarity, but between a theoretical commitment (multiculturalism) and practical commitment (working class solidarity). I think I was incorrect to imply that the issue necessarily occurs at the theoretical level.

So what is the practical contradictory relationship between multiculturalism and working class solidarity?

To get an idea of what is at stake in this, consider the line that the Clinton campaign used against Bernie Sanders in the 2016 Democratic Party primaries—that Bernie Sanders is a “single-issue candidate” for running on a platform of economic justice, opposition to Wall Street, and so on. Part of what was implied in this is that Sanders’ program is “just for white people,” that the struggles of women, minorities, and others are not fundamentally tied to a critique of capitalism—and that, if anything, the capitalists, the well-educated and well-mannered elites, are precisely those who are on the side of the marginalized, as opposed to the racist, provincial, backwards white working class.

Of course, the Clinton campaign alone does not demonstrate that there is a theoretical contradiction between multiculturalism and working class solidarity at all. In fact, from this, we can affirm the theoretical compatibility of those things. The opposition between “intersectionality” and “socialism” that the Clinton campaign set up is best countered by demonstrating that there is no opposition—that many of the most structurally oppressive issues that marginalized people face are fundamentally economic, and that it is the “Woke Capital” ideology that is more concerned with empty gestures and tokenism. But does this calculating Clintonite sleight of hand reveal something deeper?

This brings us to where the practical contradictory relationship between “multiculturalism” and working class solidarity occurs. The Clinton campaign’s “Woke-Capital” ideological opposition of multiculturalism with working class solidarity is nonsense on the theoretical socialist terrain—but it mirrors the concrete functioning of global capital, and poses and urgent practical obstacle for organizing in developed countries. I will summarize crudely. Capital expands outwards to avoid the tendency of the rate of profit to fall. The rate of profit is sustained by creating global value chains of production, extracting resources and labor from the global periphery—“developing countries”. As this expansion toward the periphery occurs, the industrial base in the economic core is no longer needed, because the cost of labor is higher and the potential returns are lower. These former industrial regions in the global economic core themselves begin to resemble the “underdeveloped” periphery, facing widespread unemployment, poor social services, and other issues (the “Rust Belt,” the Ruhrgebiet, and so on). By contrast, the new cores of the developing countries, benefiting most from the windfall profits of global value chains, begin to look much more like the core—embodying the logic and the appearance of “cities of the future” than the core itself (Shanghai, Sao Paolo, Rio de Janeiro, Kuala Lumpur, Johannesburg…). The consequence of this is that there is a form of “multiculturalism” that is taken up and assimilated into the logic of global capital. This logic does validate the rainbow-colored masses of “the developing world,” but it only understands their value through the exploitation of their labor (“Immigrants: they get the job done!”). But what this logic has no use for is the post-industrial “leftovers,” who are themselves backwards and forgotten, as if excluded from the progression of history (“Why do people support a racist like Trump? Don’t they know it’s [the current year]?”).

The Left’s confusion over the apparent impasse between multiculturalism and the interests of the “leftover” working class has done little to stop right-populists and fascists across the developed world from achieving previously-unimaginable electoral success. The now-popular identification of developed-world post-industrial working class interests with the Right is inexcusable for leftists. Accepting the left’s position on the conservative side of a radically-flipped political spectrum of late capitalism is the fast track to obsolescence.

How can we get around this impasse? To start, the Left’s theoretical understanding must take into account the nuanced, shifting, and increasingly-muddied distinctions between global economic cores and peripheries. It must to take into account the leftover working classes in the “peripheries of the cores” that have been left behind by history.

But this is only a tiny part of the beginning of the solution. We must go much deeper to truly work through the problem of contemporary racism posed by the issues facing multicultural western societies. For this, we should turn to psychoanalysis, and in particular, the concept of jouissance. Zizek is correct to identify this as the kernel of the problem in his fascinating 2015 feud with Sam Kriss:

“Which is the factor that renders different cultures (or, rather, ways of life in the rich texture of their daily practices) incompatible? What is the obstacle that prevents their fusion or, at least, their harmoniously indifferent co-existence? The psychoanalytic answer is: jouissance. It is not only that different modes of jouissance are incongruous with each other without a common measure; the Other’s jouissance is insupportable for us because (and insofar as) we cannot find a proper way to relate to our own jouissance.”

I intend to go into more detail on the meaning and significance of jouissance as an obstacle to solidarity across cultures (and discuss how the Zizek-Kriss debate is the microcosm of the Left’s theoretical difficulty grasping this issue) in another blog post.