Chaosophy - autonomous learning

explains both its subservience to consumer society, its rich creativity
and openness to innovation.
4) The unconscious can fall back on a nostalgic imaginary, open
up to the here and now, or take chances on the future. Archaic fixations
on narcissism, the death instinct, and the fear of castration can
be avoided. They are not, as Freud assumed, the rock bottom of the
whole edifice.
5) The machinic unconscious is not the same all over the world:
it evolves with history. Obviously, the economy of desire of Malinowsky's
Trobrianders is different from the inhabitants of Brooldyn,
and the fantasies of Precolumbian Teotihuacans have little to do with
those of contemporary Mexicans.
6) The structures of unconscious analytic enunciations do not
necessarily require the services of the corporation of analysts.
Analysis can be pursued individually or collectively. The notions of
transference, interpretation and neutrality, based on a "typical cure,"
should also be revised. They are only admissible in very particular
cases, within a very limited range of circumstances.
No matter what upheavals of history or technological and
cultural transformations may be in store, isn't it inevitable that
structural elements will always be found within unconscious
transformations Don't the oppositions self/other, man/woman,
parent/child, etc., criss-cross in such a way as to constitute a kind of
universal mathematic grid of the unconscious But why should the
existence of such a grid preclude the possibility of a diversity of
unconsciousnesses Even the people who are most open to a "schizoanalytic
revision" sometimes come back to these kinds of questions.
I should therefore emphasize several of the reasons that lead me to
reject "universals" of expression as much as universals of content as
bases for the unconscious.
One of Freud's major discoveries was to bring to light the fact
that there is no negation in the unconscious, at least not the kind of