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Chaosophy - autonomous learning

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negation that is found in the logic of consciousness. It is a mental<br />

world where rigid oppositions don't have to apply, where self and other,<br />

man and woman, parent and child can-and actually do-exist simultaneously<br />

in the same person. What matters then, is not the existence<br />

of reified, polarized entities, but rather processes that Gilles Deleuze<br />

and I have called "becomings." Becoming-women, becoming-plants,<br />

becoming-music, becoming-animals, becoming-invisible, becomingabstract<br />

... The "primary processes" of the Freudian unconscious<br />

(whose reductionist interpretations, based on normalized noetic<br />

structures patterned on dominant coordinates and signification we<br />

cannot condone) only gives us access to a universe of transformations<br />

of an incorporeal nature: when everything appears to he stratified<br />

and definitively crystalized, it introduces virtualities of meaning and<br />

praxis that are extrinsic to the opposition realitylrepresentation.<br />

For example, if it happens that a patient tells his analyst about a<br />

problem concerning his boss or the President of the Republic, one<br />

can be sure that only mechanisms of paternal identification will be<br />

called forth. Behind the woman post-office official, or the female<br />

television announcer, will loom the maternal imago, or a universal<br />

structural matheme. More generally, behind all the forms that come<br />

to life around us, the different analytical schools only locate sexual<br />

symbols and references to symbolic castration. But in the long run,<br />

such a one-track reading obviously loses its appeal.<br />

If the symbolic father is often lurking behind the boss-which is<br />

why one speaks of "paternalism" in various kinds of enterprises-there<br />

also often is, in a most concrete fashion, a boss or hierarchic superior<br />

behind the real father. In the unconscious, paternal functions are<br />

inseparable from the socio-professional and cultural involvements<br />

which sustain them. Behind the mother, whether real or symbolic, a<br />

certain type of feminine condition exists, in a socially defined<br />

imaginary context. Must I point out that children do not grow up<br />

cut off from the world, even within the family womb The family<br />

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