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breach of contract

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Re: From Homo Oeconomicus to Homo Sexualis
« Reply #320 on: January 27, 2012, 08:13:45 PM »

Here it is the post by kaps I was talking about - I'm posting two screenshots as the original thread has been suspended


Which posts, L Liberti, the ones commenting on the anal thing? These ones?

Quote
Quote
Quote

Freud himself who was to declare to Fliess in a letter dated 16 January 1898, that money did not form the object of an infantile wish which is why, as the well-known saying puts it, money proves incapable of "making one happy" as an adult. Yet, it can nevertheless give the impression of doing so, to the extent that it is capable as we know from Freudian metapsychology of functioning as the unconscious substitute and equivalent for any "object" whatsoever that is invested by the libido of the subject, be this oral, phallic or, especially, anal. [...]

On a material level, faeces represent for children their first possessions of value. Indeed, if children tend at first, roughly between the ages of 2 and 3, to take an auto-erotic pleasure in defecating (the first phase of the anal stage), they subsequently discover, around the age of 3 or 4, that they can obtain a more intense excitation by holding back their stool (the second phase of the anal stage). This is the source of the pleasure adults take in holding onto money, valuable objects or, yet again, time (as shown by the character-traits of avarice and parsimony, as well as the pleasure of hoarding or saving), in accordance with the equation of money and excrement. [...]

[...] In the most extreme case, according to the psycho-analytical argument that is often put forward, an overly active or precocious repression of the child's psychosexual development during the anal stage -- especially at the moment of toilet training -- can lead to the development, in later life, of a veritable obsessional (or, as it was sometimes called, anal) neurosis. Since the pathbreaking work of Oskar Pfister on the psychical structure of classical capitalism and the financial mind, an entire current of thought (Reich, Fromm, etc.) has endeavored to locate within the capitalist system the indices of a collective obsessional neurotic syndrome. Just as the child is under the illusion of the omnipotence of his or her excrements, so the capitalist would tend to believe that his or her money gives him or her the power -- and, above all, the right -- to do whatever he or she so desires.


So basically,

money = * & ^ %
capitalism = anal


Wow - it's unbelievable how much you learn on these boards!

For the sake of truth, there's more to the story, appropriate! When anality becomes a perversion in an individual it can result in a danger to that individual, and as a cultural phenomenon, to humanity. There is a clearly defined link between the anal-sadistic phase of sexuality and cruelty. An "instinct of cruelty" appears in Freud's "Three Essays on the Theory of Sexuality," stating that there is an intimate connection between cruelty and the sexual instinct; whether active or passive, it also stems from the drive for mastery. Like mastery, cruelty involves the use of the object simply as a means of satisfaction. Sadism involves a pleasure derived from the object's suffering. The deriving of sexual gratification from inflicting pain or emotional abuse on others.

After the introduction of the death drive in 1920, the drive for cruelty gave way to the "destructive drive," understood as an external deflection of the death drive and described as aggressive when directed at objects. If it is taken up by the ego, the ego itself becomes cruel or sadistic. The ego then risks not only losing the object's love but also being subjected to the reprimands of the Superego. This agency, which equates with moral conscience, can demonstrate an extreme cruelty, according to the need for aggression aroused by present/past frustrations. Rebellious by nature towards what is nevertheless the necessary process of civilization, the human being is always able to display a "cruel aggressiveness" if circumstances allow it.

Contempt, indifference towards the object, cruelty, as well as false emblems of masculinity, faceless bureaucracy, violence, torture, the jackboot and the whip. Freud described the psychosexual development of the child, how he progresses from the anal-sadistic phase to the phallic (genital) one, at the end of which the Oedipus complex finds resolution. It is the smashing/destruction, a developmental arrest at the anal-sadistic phase, as opposed to resolution of the Oedipus complex, that characterizes Western culture.


Here it is a short primer on the Anal Stage:

As the physical ability to control the outer anal sphincter matures (2-3 years), the child's attention shifts from the oral to the anal zone. This change provides further outlets for libidinal gratification (anal erotism) and for the emerging aggressive drive (anal sadism). The musculature is the source of sadism and the anal mucous membrane is the source of the anal erotic drive.

The sadistic instinct, which contradictory aim is (1) to destroy the object but also, by mastering it, (2) to preserve it, coincides with activity, whereas the anal-erotic instinct is related to passivity.

The interaction between these two component instincts is the following: the bipolar aim of sadism corresponds to the bi-phasic functioning (expulsion/retention) of the anal sphincter and its control.

two feasts

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Re: From Homo Oeconomicus to Homo Sexualis
« Reply #321 on: February 02, 2012, 03:32:20 PM »

Which posts, L Liberti, the ones commenting on the anal thing? These ones?

Quote
Quote
Quote

Freud himself who was to declare to Fliess in a letter dated 16 January 1898, that money did not form the object of an infantile wish which is why, as the well-known saying puts it, money proves incapable of "making one happy" as an adult. Yet, it can nevertheless give the impression of doing so, to the extent that it is capable as we know from Freudian metapsychology of functioning as the unconscious substitute and equivalent for any "object" whatsoever that is invested by the libido of the subject, be this oral, phallic or, especially, anal. [...]

On a material level, faeces represent for children their first possessions of value. Indeed, if children tend at first, roughly between the ages of 2 and 3, to take an auto-erotic pleasure in defecating (the first phase of the anal stage), they subsequently discover, around the age of 3 or 4, that they can obtain a more intense excitation by holding back their stool (the second phase of the anal stage). This is the source of the pleasure adults take in holding onto money, valuable objects or, yet again, time (as shown by the character-traits of avarice and parsimony, as well as the pleasure of hoarding or saving), in accordance with the equation of money and excrement. [...]

[...] In the most extreme case, according to the psycho-analytical argument that is often put forward, an overly active or precocious repression of the child's psychosexual development during the anal stage -- especially at the moment of toilet training -- can lead to the development, in later life, of a veritable obsessional (or, as it was sometimes called, anal) neurosis. Since the pathbreaking work of Oskar Pfister on the psychical structure of classical capitalism and the financial mind, an entire current of thought (Reich, Fromm, etc.) has endeavored to locate within the capitalist system the indices of a collective obsessional neurotic syndrome. Just as the child is under the illusion of the omnipotence of his or her excrements, so the capitalist would tend to believe that his or her money gives him or her the power -- and, above all, the right -- to do whatever he or she so desires.


So basically,

money = * & ^ %
capitalism = anal


Wow - it's unbelievable how much you learn on these boards!

For the sake of truth, there's more to the story, appropriate! When anality becomes a perversion in an individual it can result in a danger to that individual, and as a cultural phenomenon, to humanity. There is a clearly defined link between the anal-sadistic phase of sexuality and cruelty. An "instinct of cruelty" appears in Freud's "Three Essays on the Theory of Sexuality," stating that there is an intimate connection between cruelty and the sexual instinct; whether active or passive, it also stems from the drive for mastery. Like mastery, cruelty involves the use of the object simply as a means of satisfaction. Sadism involves a pleasure derived from the object's suffering. The deriving of sexual gratification from inflicting pain or emotional abuse on others.

After the introduction of the death drive in 1920, the drive for cruelty gave way to the "destructive drive," understood as an external deflection of the death drive and described as aggressive when directed at objects. If it is taken up by the ego, the ego itself becomes cruel or sadistic. The ego then risks not only losing the object's love but also being subjected to the reprimands of the Superego. This agency, which equates with moral conscience, can demonstrate an extreme cruelty, according to the need for aggression aroused by present/past frustrations. Rebellious by nature towards what is nevertheless the necessary process of civilization, the human being is always able to display a "cruel aggressiveness" if circumstances allow it.

Contempt, indifference towards the object, cruelty, as well as false emblems of masculinity, faceless bureaucracy, violence, torture, the jackboot and the whip. Freud described the psychosexual development of the child, how he progresses from the anal-sadistic phase to the phallic (genital) one, at the end of which the Oedipus complex finds resolution. It is the smashing/destruction, a developmental arrest at the anal-sadistic phase, as opposed to resolution of the Oedipus complex, that characterizes Western culture.


Funny that you mention the "homo-economicus to homo-sexualis" thing, Here it is a post mentioning exactly such:

Quote
Quote


By studying Bronislaw Malinowsli's research on the Trobriand Islanders, a woman-centred (matricentric) society in which children's sexual behaviour was not repressed and in which neuroses and perversions as well as authoritarian institutions and values were almost non-existent, Reich came to the conclusion that patriarchy and authoritarianism originally developed when tribal chieftains began to get economic advantages from a certain type of marriage ("cross-cousin marriages") entered into by their sons. In such marriages, the brothers of the son's wife were obliged to pay a dowry to her in the form of continuous tribute, thus enriching her husband's clan (i.e. the chief's). By arranging many such marriages for his sons (which were usually numerous due to the chief's privilege of polygamy), the chief's clan could accumulate wealth. Thus society began to be stratified into ruling and subordinate clans based on wealth. To secure the permanence of these "good" marriages, strict monogamy was required. However, it was found that monogamy was impossible to maintain without the repression of childhood sexuality, since, as statistics show, children who are allowed free expression of sexuality often do not adapt successfully to life-long monogamy. Therefore, along with class stratification and private property, authoritarian child-rearing methods were developed to inculcate the repressive sexual morality on which the new patriarchal system depended for its reproduction. [...] As Reich puts it:


Quote
"Marriage, and the lawful dowry it entailed, became the axis of the transformation of the one organisation into the other. In view of the fact that the marriage tribute of the wife's gens to the man's family strengthened the male's, especially the chief's, position of power, the male members of the higher ranking gens and families developed a keen interest in making the nuptial ties permanent. At this stage, in other words, only the man had an interest in marriage. In this way natural work-democracy's simple alliance, which could be easily dissolved at any time, was transformed into the permanent and monogamous marital relationship of patriarchy. The permanent monogamous marriage became the basic institution of patriarchal society -- which it still is today. To safeguard these marriages, however, it was necessary to impose greater and greater restrictions upon and to depreciate natural genital strivings." The suppression of natural sexuality involved in this transformation from matricentric to patriarchal society created various anti-social drives (sadism, destructive impulses, rape fantasies, etc.), which then also had to be suppressed through the imposition of a compulsive morality, which took the place the natural self-regulation that one finds in pre-patriarchal societies. In this way, sex began to be regarded as "dirty," "diabolical," "wicked," etc. -- which it had indeed become through the creation of secondary drives."
So basically sexual repression is effectuated for economic purposes?

two feasts

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Re: Law Schools To Avoid At All Costs!
« Reply #322 on: February 02, 2012, 03:41:16 PM »
Another interesting psot by "notabiggie"

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In this way, by damaging the individual's power to rebel and think for him/herself, the inhibition of childhood sexuality -- and indeed other forms of free, natural expression of bioenergy (e.g. shouting, crying, running, jumping, etc.) -- becomes the most important weapon in creating reactionary personalities. This is why every reactionary politician puts such an emphasis on "strengthening the family" and promoting "family values" (i.e. patriarchy, compulsive monogamy, premarital chastity, corporal punishment, etc.).

Since authoritarian society reproduces itself in the individual structures of the masses with the help of the authoritarian family, it follows that political reaction has to regard and defend the authoritarian family as THE basis of the "state, culture, and civilisation...." [It is] POLITICAL REACTION'S GERM CELL, the most important centre for the production of reactionary men and women. Originating and developing from definite social processes, it becomes the most essential institution for the preservation of the authoritarian system that shapes it. The family is the most essential institution for this purpose because children are most vulnerable to psychological maiming in their first few years, from the time of birth to about 6 yrs of age, during which time they are mostly in the charge of their parents. The schools and churches then continue the process of conditioning once the children are old enough to be away from their parents, but they are generally unsuccessful if the proper foundation has not been laid very early in life by the parents. Thus A.S. Neill observes that "the nursery training is very like the kennel training. The whipped child, like the whipped puppy, grows into an obedient, inferior adult. And as we train our dogs to suit our own purposes, so we train our children. In that kennel, the nursery, the human dogs must be clean; they must feed when we think it convenient for them to feed. I saw a 100,000 obedient, fawning dogs wag their tails in the Templehof, Berlin, when in 1935, the great trainer Hitler whistled his commands.

The family is also the main agency of repression during adolescence, when sexual energy reaches its peak. This is because the vast majority of parents provide no private space for adolescents to pursue undisturbed sexual relationships with their partners, but in fact actively discourage such behaviour, often (as in fundamentalist Christian families) demanding complete abstinence -- at the very time when abstinence is most impossible! Moreover, since teenagers are economically dependent on their parents under capitalism, with no societal provision of housing or dormitories allowing for sexual freedom, young people have no alternative but to submit to irrational parental demands for abstention from premarital sex. This in turn forces them to engage in furtive sex in the back-seats of cars or other out-of-the-way places where they cannot relax or obtain full sexual satisfaction. As Reich found, when sexuality is repressed and laden with anxiety, the result is always some degree of what he terms "orgastic impotence": the inability to fully surrender to the flow of energy discharged during orgasm. Hence there is an incomplete release of sexual tension, which results in a state of chronic bioenergetic stasis. Such a condition, Reich found, is the breeding ground for neuroses and reactionary attitudes. In this connection it is interesting to note that "primitive" societies, such as the Trobriand Islanders, prior to their developing patriarchal-authoritarian institutions, provided special community houses where teenagers could go with their partners to enjoy undisturbed sexual relationships -- and this with society's full approval. Such an institution would be taken for granted in an anarchist society, as it is implied by the concept of freedom.

Nationalistic feelings can also be traced to the authoritarian family. A child's attachment to its mother is, of course, natural and is the basis of all family ties. Subjectively, the emotional core of the concepts of homeland and nation are mother and family, since the mother is the homeland of the child, just as the family is the "nation in miniature." According to Reich, who carefully studied the mass appeal of Hitler's "National Socialism," nationalistic sentiments are a direct continuation of the family tie and are rooted in a FIXATED tie to the mother. As Reich points out, although infantile attachment to the mother is natural, FIXATED attachment is not, but is a social product. In puberty, the tie to the mother would make room for other attachments, i.e., natural sexual relations, IF the unnatural sexual restrictions imposed on adolescents did not cause it to be eternalised. It is in the form of this socially-conditioned externalisation that fixation on the mother becomes the basis of nationalist feelings in the adult; and it is only at this stage that it becomes a reactionary social force. Later writers who have followed Reich in analysing the process of creating reactionary character structures have broadened the scope of his analysis to include other important inhibitions, besides sexual ones, that are imposed on children and adolescents. Rianne Eisler, for example, in her book "Sacred Pleasure", stresses that it is not just a ***-negative attitude but a PLEASURE-negative attitude that creates the kinds of personalities in question. Denial of the value of pleasurable sensations permeates our unconscious, as reflected, for example, in the common idea that to enjoy the pleasures of the body is the "animalistic" (and hence "bad") side of human nature, as contrasted with the "higher" pleasures of the mind and "spirit." By such dualism, which denies a spiritual aspect to the body, people are made to feel guilty about enjoying any pleasurable sensations -- a conditioning that does, however, prepare them for lives based on the sacrifice of pleasure (or indeed, even of life itself) under capitalism and statism, with their requirements of mass submission to alienated labour, exploitation, military service to protect ruling-class interests, and so on. And at the same time, authoritarian ideology emphasises the value of suffering, as for example through the glorification of the tough, insensitive warrior hero, who suffers (and inflicts "necessary" suffering on others ) for the sake of some pitiless ideal.

Eisler also points out that there is "ample evidence that people who grow up in families where rigid hierarchies and painful punishments are the norm learn to suppress anger toward their parents. There is also ample evidence that this anger is then often deflected against traditionally disempowered groups (such as minorities, children, and women)" This repressed anger then becomes fertile ground for reactionary politicians, whose mass appeal usually rests in part on scapegoating minorities for society's problems. As the psychologist Else Frenkel-Brunswick documents in "The Authoritarian Personality", people who have been conditioned through childhood abuse to surrender their will to the requirements of feared authoritarian parents, also tend to be very susceptible as adults to surrender their will and minds to authoritarian leaders. "In other words, at the same time that they learn to deflect their repressed rage against those they perceive as weak, they also learn to submit to autocratic or 'strong-man' rule. Moreover, having been severely punished for any hint of rebellion (even 'talking back' about being treated unfairly), they gradually also learn to deny to themselves that there was anything wrong with what was done to them as children -- and to do it in turn to their own children"

These are just some of the mechanisms that perpetuate the status quo by creating the kinds of personalities who worship authority and fear freedom. Consequently, anarchists are generally opposed to traditional child-rearing practices, the patriarchal-authoritarian family (and its "values"), the suppression of adolescent sexuality, and the pleasure-denying, pain affirming attitudes taught by the Church and in most schools. In place of these, anarchists favour non-authoritarian, non-repressive child-rearing practices and educational methods whose purpose is to prevent, or at least minimise, the psychological crippling of individuals, allowing them instead to develop natural self regulation and self-motivated learning. This, we believe, is the only way to for people to grow up into happy, creative, and truly freedom-loving individuals who will provide the psychological ground where anarchist economic and political institutions can flourish.

beepster

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Re: From Homo Oeconomicus to Homo Sexualis
« Reply #323 on: February 04, 2012, 03:40:38 PM »
Quote


By studying Bronislaw Malinowsli's research on the Trobriand Islanders, a woman-centred (matricentric) society in which children's sexual behaviour was not repressed and in which neuroses and perversions as well as authoritarian institutions and values were almost non-existent, Reich came to the conclusion that patriarchy and authoritarianism originally developed when tribal chieftains began to get economic advantages from a certain type of marriage ("cross-cousin marriages") entered into by their sons. In such marriages, the brothers of the son's wife were obliged to pay a dowry to her in the form of continuous tribute, thus enriching her husband's clan (i.e. the chief's). By arranging many such marriages for his sons (which were usually numerous due to the chief's privilege of polygamy), the chief's clan could accumulate wealth. Thus society began to be stratified into ruling and subordinate clans based on wealth. To secure the permanence of these "good" marriages, strict monogamy was required. [...]

Quote
"Marriage, and the lawful dowry it entailed, became the axis of the transformation of the one organisation into the other. In view of the fact that the marriage tribute of the wife's gens to the man's family strengthened the male's, especially the chief's, position of power, the male members of the higher ranking gens and families developed a keen interest in making the nuptial ties permanent. At this stage, in other words, only the man had an interest in marriage. In this way natural work-democracy's simple alliance, which could be easily dissolved at any time, was transformed into the permanent and monogamous marital relationship of patriarchy. The permanent monogamous marriage became the basic institution of patriarchal society -- which it still is today. [...]

Wow - we had a good laugh at that "dowry" thing that's mentioned in here! LOL!

applewasp

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Re: From Homo Oeconomicus to Homo Sexualis
« Reply #324 on: February 05, 2012, 02:37:19 PM »

Which posts, L Liberti, the ones commenting on the anal thing? These ones?

Quote
Quote
Quote

Freud himself who was to declare to Fliess in a letter dated 16 January 1898, that money did not form the object of an infantile wish which is why, as the well-known saying puts it, money proves incapable of "making one happy" as an adult. Yet, it can nevertheless give the impression of doing so, to the extent that it is capable as we know from Freudian metapsychology of functioning as the unconscious substitute and equivalent for any "object" whatsoever that is invested by the libido of the subject, be this oral, phallic or, especially, anal. [...]

On a material level, faeces represent for children their first possessions of value. Indeed, if children tend at first, roughly between the ages of 2 and 3, to take an auto-erotic pleasure in defecating (the first phase of the anal stage), they subsequently discover, around the age of 3 or 4, that they can obtain a more intense excitation by holding back their stool (the second phase of the anal stage). This is the source of the pleasure adults take in holding onto money, valuable objects or, yet again, time (as shown by the character-traits of avarice and parsimony, as well as the pleasure of hoarding or saving), in accordance with the equation of money and excrement. [...]

[...] In the most extreme case, according to the psycho-analytical argument that is often put forward, an overly active or precocious repression of the child's psychosexual development during the anal stage -- especially at the moment of toilet training -- can lead to the development, in later life, of a veritable obsessional (or, as it was sometimes called, anal) neurosis. Since the pathbreaking work of Oskar Pfister on the psychical structure of classical capitalism and the financial mind, an entire current of thought (Reich, Fromm, etc.) has endeavored to locate within the capitalist system the indices of a collective obsessional neurotic syndrome. Just as the child is under the illusion of the omnipotence of his or her excrements, so the capitalist would tend to believe that his or her money gives him or her the power -- and, above all, the right -- to do whatever he or she so desires.


So basically,

money = * & ^ %
capitalism = anal


Wow - it's unbelievable how much you learn on these boards!

For the sake of truth, there's more to the story, appropriate! When anality becomes a perversion in an individual it can result in a danger to that individual, and as a cultural phenomenon, to humanity. There is a clearly defined link between the anal-sadistic phase of sexuality and cruelty. An "instinct of cruelty" appears in Freud's "Three Essays on the Theory of Sexuality," stating that there is an intimate connection between cruelty and the sexual instinct; whether active or passive, it also stems from the drive for mastery. Like mastery, cruelty involves the use of the object simply as a means of satisfaction. Sadism involves a pleasure derived from the object's suffering. The deriving of sexual gratification from inflicting pain or emotional abuse on others.

After the introduction of the death drive in 1920, the drive for cruelty gave way to the "destructive drive," understood as an external deflection of the death drive and described as aggressive when directed at objects. If it is taken up by the ego, the ego itself becomes cruel or sadistic. The ego then risks not only losing the object's love but also being subjected to the reprimands of the Superego. This agency, which equates with moral conscience, can demonstrate an extreme cruelty, according to the need for aggression aroused by present/past frustrations. Rebellious by nature towards what is nevertheless the necessary process of civilization, the human being is always able to display a "cruel aggressiveness" if circumstances allow it.

Contempt, indifference towards the object, cruelty, as well as false emblems of masculinity, faceless bureaucracy, violence, torture, the jackboot and the whip. Freud described the psychosexual development of the child, how he progresses from the anal-sadistic phase to the phallic (genital) one, at the end of which the Oedipus complex finds resolution. It is the smashing/destruction, a developmental arrest at the anal-sadistic phase, as opposed to resolution of the Oedipus complex, that characterizes Western culture.


Funny that you mention the "homo-economicus to homo-sexualis" thing, Here it is a post mentioning exactly such:

Quote

Quote

By studying Bronislaw Malinowsli's research on the Trobriand Islanders, a woman-centred (matricentric) society in which children's sexual behaviour was not repressed and in which neuroses and perversions as well as authoritarian institutions and values were almost non-existent, Reich came to the conclusion that patriarchy and authoritarianism originally developed when tribal chieftains began to get economic advantages from a certain type of marriage ("cross-cousin marriages") entered into by their sons. In such marriages, the brothers of the son's wife were obliged to pay a dowry to her in the form of continuous tribute, thus enriching her husband's clan (i.e. the chief's). By arranging many such marriages for his sons (which were usually numerous due to the chief's privilege of polygamy), the chief's clan could accumulate wealth. Thus society began to be stratified into ruling and subordinate clans based on wealth. To secure the permanence of these "good" marriages, strict monogamy was required. However, it was found that monogamy was impossible to maintain without the repression of childhood sexuality, since, as statistics show, children who are allowed free expression of sexuality often do not adapt successfully to life-long monogamy. Therefore, along with class stratification and private property, authoritarian child-rearing methods were developed to inculcate the repressive sexual morality on which the new patriarchal system depended for its reproduction. [...] As Reich puts it:


Quote
"Marriage, and the lawful dowry it entailed, became the axis of the transformation of the one organisation into the other. In view of the fact that the marriage tribute of the wife's gens to the man's family strengthened the male's, especially the chief's, position of power, the male members of the higher ranking gens and families developed a keen interest in making the nuptial ties permanent. At this stage, in other words, only the man had an interest in marriage. In this way natural work-democracy's simple alliance, which could be easily dissolved at any time, was transformed into the permanent and monogamous marital relationship of patriarchy. The permanent monogamous marriage became the basic institution of patriarchal society -- which it still is today. To safeguard these marriages, however, it was necessary to impose greater and greater restrictions upon and to depreciate natural genital strivings." The suppression of natural sexuality involved in this transformation from matricentric to patriarchal society created various anti-social drives (sadism, destructive impulses, rape fantasies, etc.), which then also had to be suppressed through the imposition of a compulsive morality, which took the place the natural self-regulation that one finds in pre-patriarchal societies. In this way, sex began to be regarded as "dirty," "diabolical," "wicked," etc. -- which it had indeed become through the creation of secondary drives."


So basically sexual repression is effectuated for economic purposes?


No doubt about it, two feasts, sexual repression comes into play because of the economic factor.

Cloret

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Re: From Homo Oeconomicus to Homo Sexualis
« Reply #325 on: February 06, 2012, 05:39:16 PM »

Which posts, L Liberti, the ones commenting on the anal thing? These ones?

Quote
Quote
Quote

Freud himself who was to declare to Fliess in a letter dated 16 January 1898, that money did not form the object of an infantile wish which is why, as the well-known saying puts it, money proves incapable of "making one happy" as an adult. Yet, it can nevertheless give the impression of doing so, to the extent that it is capable as we know from Freudian metapsychology of functioning as the unconscious substitute and equivalent for any "object" whatsoever that is invested by the libido of the subject, be this oral, phallic or, especially, anal. [...]

On a material level, faeces represent for children their first possessions of value. Indeed, if children tend at first, roughly between the ages of 2 and 3, to take an auto-erotic pleasure in defecating (the first phase of the anal stage), they subsequently discover, around the age of 3 or 4, that they can obtain a more intense excitation by holding back their stool (the second phase of the anal stage). This is the source of the pleasure adults take in holding onto money, valuable objects or, yet again, time (as shown by the character-traits of avarice and parsimony, as well as the pleasure of hoarding or saving), in accordance with the equation of money and excrement. [...]

[...] In the most extreme case, according to the psycho-analytical argument that is often put forward, an overly active or precocious repression of the child's psychosexual development during the anal stage -- especially at the moment of toilet training -- can lead to the development, in later life, of a veritable obsessional (or, as it was sometimes called, anal) neurosis. Since the pathbreaking work of Oskar Pfister on the psychical structure of classical capitalism and the financial mind, an entire current of thought (Reich, Fromm, etc.) has endeavored to locate within the capitalist system the indices of a collective obsessional neurotic syndrome. Just as the child is under the illusion of the omnipotence of his or her excrements, so the capitalist would tend to believe that his or her money gives him or her the power -- and, above all, the right -- to do whatever he or she so desires.


So basically,

money = * & ^ %
capitalism = anal


Wow - it's unbelievable how much you learn on these boards!

For the sake of truth, there's more to the story, appropriate! When anality becomes a perversion in an individual it can result in a danger to that individual, and as a cultural phenomenon, to humanity. There is a clearly defined link between the anal-sadistic phase of sexuality and cruelty. An "instinct of cruelty" appears in Freud's "Three Essays on the Theory of Sexuality," stating that there is an intimate connection between cruelty and the sexual instinct; whether active or passive, it also stems from the drive for mastery. Like mastery, cruelty involves the use of the object simply as a means of satisfaction. Sadism involves a pleasure derived from the object's suffering. The deriving of sexual gratification from inflicting pain or emotional abuse on others.

After the introduction of the death drive in 1920, the drive for cruelty gave way to the "destructive drive," understood as an external deflection of the death drive and described as aggressive when directed at objects. If it is taken up by the ego, the ego itself becomes cruel or sadistic. The ego then risks not only losing the object's love but also being subjected to the reprimands of the Superego. This agency, which equates with moral conscience, can demonstrate an extreme cruelty, according to the need for aggression aroused by present/past frustrations. Rebellious by nature towards what is nevertheless the necessary process of civilization, the human being is always able to display a "cruel aggressiveness" if circumstances allow it.

Contempt, indifference towards the object, cruelty, as well as false emblems of masculinity, faceless bureaucracy, violence, torture, the jackboot and the whip. Freud described the psychosexual development of the child, how he progresses from the anal-sadistic phase to the phallic (genital) one, at the end of which the Oedipus complex finds resolution. It is the smashing/destruction, a developmental arrest at the anal-sadistic phase, as opposed to resolution of the Oedipus complex, that characterizes Western culture.



So basically sexual repression is effectuated for economic purposes?


No doubt about it, two feasts, sexual repression comes into play because of the economic factor.


Well, applewasp, what I have heard is this:

"Money is like a big giant d i c k. The fact that they'll give you some is only going to make you have more and more of it inside you."
GIVE PEACE A CHANCE!

malachovsky

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Re: The Joker
« Reply #326 on: February 08, 2012, 06:14:29 PM »

Remember, the goal is to question Binary Logic:

Derrida introduced, for instance, the SUPPLEMENT. The French word supplément means both addition and replacement. The supplement both extends and replaces -- as a dietary supplement both adds to the diet and becomes part of the diet. The supplement obeys a strange logic.

To be an addition means to be added to something already complete, like Son to the King.

... yet it cannot be complete if it needs an addition. The King is complete and has an addition; needing an addition, the King is not yet whole.

The supplement extends by replacing. The King's son has the same blood and is the King's extension. But the supplement opposes by replacing. The King's son will usurp the king, take his place.

The declaration, "The King is dead, long live the King!" must escape the grip of standard logic. It follows the logic of the supplement. The king must be the same but different: he is figured twice, as the father-king and the supplement-king.

Thoth opposed his father-king, but he opposed what he himself repeated. He opposed himself. Thoth, the demi-god, is undecidable. And so is Theuth, his Greek counterpart.

http://img227.imageshack.us/img227/9302/spplyj5.jpg


Theuth is the father's other, the father, and himself. He cannot be assigned a fixed location in the play. Sly, slippery and masked, an intriguer and a card, he is neither king nor jack, but rather a sort of a joker, a floating signifier, a wild card, one who puts play into play. And this joker is the inventor of play, of games of draughts, dice, etc. Every act of his is marked by an unstable ambivalence. He is the god of calculation, arithmetic and rational science; and he also presides over the occult sciences, astrology and alchemy. He is the god of magic formulae, of secret accounts, of hidden texts. And so he is the god of medicine. The god of writing is the god of pharmakon... So can Theuth simply have meant writing as a "remedy"? Isn't the undecidable demi-god condemned to invent undecidables? Not just remedies, but pharmakons? Isn't Theuth's desire for writing a desire for orphanhood and patricidal subversion? Isn't this pharmakon a criminal thing, a poisoned gift?


Well, if the virus is neither living nor not-living, then it's puzzingly undecidable. As we'll see, undecidability is a threat to the traditional foundations of philosophy. Undecidables are threatening. They poison the comforting sense that we inhabit a world governed by decidable categories. Binary opposotions classify and organize the objects, events and relations of the world. They make decision possible. And they govern thinking in everyday life, as well as philosophy, theory and the sciences. Undecidables disrupt this oppositional logic. They slip across both sides of an opposition but don't properly fit either. They are more than the opposition can allow. And because of that, they question the very principle of "opposition."


Truth-be-told, this seems kinda odd to me, but I felt it relates (to the above posts) - reason why I am adding it


Although the word-chain pharmakeia-pharmakon-pharmakeus appears several times in Plato's texts, he never uses a closely related term, pharmakos, which means 'scapegoat'. According to Derrida, that it is not used by Plato does not indicate that the word is necessarily absent, or rather, it is always-already present as a 'trace'.

In ancient Athens, the ritual of the pharmakos was used to expel and shut out the evil (out of the body and out of the city). To achieve this, the Athenians maintained several outcasts at public expense. In the event of any calamity, they sacrificed one or more than one outcast as a purification and a remedy. The pharmakos, the 'scapegoat', the 'outsider' was led to the outside of the city walls and killed in order to purify the city's interior. The evil that had infected the city from 'outside' is removed and returned to the 'outside', forever. But, ironically, the representative of the outside (the pharmakos) was nonetheless kept at the very heart of the inside, the city, and that too in public expense. In order to be led out of the city, the scapegoat must have already been within the city. The ceremony of the pharmakos is played out on the boundary line between the 'inside' and the 'outside', which it has as its function ceaselessly to trace and retrace. Similarly, the pharmakos stands on the thin red line between sacred and cursed, ... beneficial insofar as he cures - and for that, venerated and cared for - harmful insofar as he incarnates the powers of evil - and for that, feared and treated with caution. He is the healer who cures, and he is the criminal who is the incarnation of the powers of evil. The pharmakos is like a medicine, pharmakon, in case of a specific disease, but, like most medicines, he is, simultaneously, a poison, evil all the same. Pharmakos, Pharmakon: they escape both the sides by at once being and not being on a side. Both words carry within themselves more than one meaning, that is, conflicting meanings.

Pharmakos does not only mean scapegoat. It is a synonym for pharmakeus, a word often repeated by Plato, meaning 'wizard', 'magician', even 'poisoner'. In Plato's dialogues, Socrates is often depicted and termed as a pharmakeus. Socrates is considered as one who knows how to perform magic with words, and notably, not with written letters. His words act as a pharmakon (as a remedy, or allegedly as a poison as far as the Athenian authority were concerned) and change, cure the soul of the listener). In Phaedrus, he fiercely objects to the evil effects of writing, which, obviously, is what makes Derrida so interested in this book. Socrates compares writing to a pharmakon, a drug, a poison: writing repeats without knowing, creates abominable simulacra. Here Socrates deliberately overlooks the other meaning of the word: the cure. Socrates suggests a different pharmakon, a medicine: dialectics, the philosophical form of dialogue. This, he claims, can lead us to the truth of the eidos, that which is identical to itself, always the same as itself, invariable. Here Socrates again overlooks the 'other' reading of the word 'pharmakon': the poison. He acts as a magician (pharmakos) - Socrates himself speaks about a supernatural voice that talks through him - and his most famous medicine (pharmakon) is speech, dialectics and dialogue leading to ultimate knowledge and truth.

But, ironically, Socrates also becomes Athens's most famous 'other' pharmakos, the scapegoat. He becomes a stranger, even an enemy who poisons the republic and its citizens. He is an abominable 'other'; not the absolute other, the barbarian, but the other (the outside) who is very near, like those outcasts, who is always-already on the inside. He is at once the 'cure' and the 'poison', and just like him, the Athenians chose to forget one of those meanings according to the need. And, at the end, Plato put Socrates in what he considered to be the vilest of all poisons: in writing, that survives to this day. Phaedrus and Socrates both stand as a metonym [very significantly meaning "beyond names"] for the whole contest between speech and letters, for the central (if such an inappropriate word can be excused) theme of the Derridian project. The interplay between the words pharmakon-pharmakos-pharmakeus is another example of Derridian 'Trace'.

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Re: Law Schools To Avoid At All Costs!
« Reply #327 on: February 13, 2012, 04:45:41 PM »
I find some very funny posts on this board - here it is another one from "know" - I am posting it here as that thread has been suspended (well, you can guess as to why :) - talks about DNA * & ^ % and the like - I mean, what the @ # ! * DNA has to do with law?! 

Quote
Your mentioning of the binary notion and DNA reminded me of a very interesting discovery I read about some time ago:

Calculating that 0 + 0 = 0, 1 + 0 = 1, and 0 + 1 = 1 is normally no big deal. When the calculations are done in the lab using DNA molecules, however, these elementary manipulations look considerably more interesting. Researchers at the Mount Sinai School of Medicine in New York City reported some years back that they have developed an algorithm that permits the use of single-stranded DNA reactions to add binary numbers. More impressively, they had the experimental evidence to back their scheme. Since 1994, when computer scientist Leonard M. Adleman of the University of Southern California first demonstrated the feasibility of a molecular approach to solving mathematical problems, researchers focused on finding ways to link mathematics and biochemistry to perform different kinds of computations. Their long-term hope is that DNA-based computers will eventually prove superior in speed, memory capacity, and energy efficiency over electronic computers for solving certain kinds of problems. Most research efforts have tried to take advantage of the enormous number of DNA molecules that can be packed into a small volume. Adleman, for example, solved a combinatorial problem by generating all the possible combinations as different strands of DNA, then searching for, isolating, and identifying the one strand representing the correct solution.

In contrast, Mount Sinai's Frank Guarnieri and Carter Bancroft have concentrated on developing a DNA-based addition algorithm, which demands only that the correct output be produced in response to specific inputs. Consequently, the addition operation requires a quite different model for the use of DNA in computing than that used previously for search procedures. A single strand of DNA consists of a chain of simpler molecules called bases, which protrude from a sugar-phosphate backbone. The four varieties of bases are known as adenine (A), thymine (T), guanine (G), and cytosine (C). Any strand of DNA will adhere tightly to its complementary strand, in which T substitutes for A, G for C, and vice versa. For example, a single-stranded DNA segment consisting of the base sequence TAGCC will stick to a section of another strand made up of the complementary sequence ATCGG. The links between pairs of bases are responsible for binding together two strands to form the characteristic double helix of a DNA molecule.

The researchers first assigned 3-base units to letters of the alphabet, numerals, and punctuation marks.



Adding binary numbers, represented as strings of 1s and 0s, requires keeping track of the position of each digit and of any "carries" that come up when 1 is added to 1 to give the result 10. For example, adding 11 to 01 means starting with the digits farthest to the right of each number: 1 + 1 = 10, so 0 goes in the first place from the right, and 1 is carried over to the next column. When the carried digit is added to the two digits in the second position from the right (1 + 1 + 0), the result is 10, with 0 in the second position from the right and 1 in the third position to give the final answer 100.

  1 1
+ 0 1
-------
1 0 0

Converting this procedure into manipulations of DNA molecules demands the use of DNA sequences that not only represent strings of 0s and 1s but also allow for carries and the extension of DNA strands to represent the answers. In their DNA addition algorithm, Guarnieri and Bancroft use special sequences that encode the number in a given position (0 or 1) and its position from the right. For example, the first digit in the first position is given by two DNA strands, each consisting of a short sequence representing a "position transfer operator" (which carries information to the adjacent position), a short sequence representing the value of the digit (0 or 1), and a short sequence representing a "position operator." In their Science paper, Guarnieri, Bancroft, and Makiko Fliss supply DNA representations of all possible two-digit binary integers (00, 01, 10, 11), which can then be added in pairs. Adding such a pair involves four steps, in which the appropriate complementary sequences link up and strands are successively extended to make new, longer strands, finally yielding the correct output.

The researchers term this set of steps a horizontal chain reaction. Input DNA sequences serve as successive templates for constructing an extended result strand. Like a tape recording, the final strand encodes the outcomes of successive operations, yielding the digits of the answer in the correct order. The growing strand is also an active participant in the addition algorithm because the output strand for each operation (reaction) serves as the operator (primer) for the succeeding operation. Thus, the resulting DNA strand serves both as an operator that transfers information during the addition algorithm and as a tape that records the outcome of the algorithm. What they've done with the horizontal chain reaction is to start getting DNA molecules to communicate with each other. To test their algorithm in the lab, the team combined in a test tube the DNA strands representing the two numbers to be added, along with the chemicals needed for the strand extension reactions. In this way, they successfully determined the sums 0 + 0, 0 + 1, 1 + 0, and 1 + 1 in the form of DNA strands of the appropriate molecular size. The necessary biochemical procedures took about 1 or 2 days of lab work for each calculation.

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