During a recent visit to California, I attended a party at a professor’s house with a Slovene friend, a heavy smoker. Late in the evening, my friend became desperate and politely asked the host if he could step out on the veranda for a smoke. When the host (no less politely) said no, my friend suggested that he step out on to the street, and even this was rejected by the host, who claimed such a public display of smoking might hurt his status with his neighbours … But what really surprised me was that, after dinner, the host offered us (not so) soft drugs, and this kind of smoking went on without any problem – as if drugs are not more dangerous than cigarettes.
This weird incident is a sign of the impasses of today’s consumerism. To account for it, one should introduce the distinction between pleasure and enjoyment elaborated by the psychoanalyst Jacques Lacan: what Lacan calls jouissance (enjoyment) is a deadly excess beyond pleasure, which is by definition moderate. We thus have two extremes: on the one hand the enlightened hedonist who carefully calculates his pleasures to prolong his fun and avoid getting hurt, on the other the jouisseur propre, ready to consummate his very existence in the deadly excess of enjoyment – or, in the terms of our society, on the one hand the consumerist calculating his pleasures, well protected from all kinds of harassments and other health threats, on the other the drug addict or smoker bent on self-destruction. Enjoyment is what serves nothing, and the great effort of today’s hedonist-utilitarian “permissive” society is to tame and exploit this un(ac)countable excess into the field of (ac)counting.
Continue to full article at The Guardian
Will there be Bingo in Utopia? It is hard to say. The emancipatory potential of bingo as praxis has been criticized from the earliest days of modern social theory. In 1862 Marx was prompted to write the first draft of what became Theories of Surplus Value during very straitened financial circumstances (he had pawned the clothes of his children and his maid, Helene Demuth) brought on mostly by clandestine visits to an East London bingo emporium, where he would play games of “Housey-Housey” while his wife Jenny believed him to be at the British Library conducting research. The game itself was for some time believed to be mentioned by Marx directly in a well-known if difficult section of the Grundrisse:
Capital’s ceaseless striving towards the general form of wealth drives labour beyond the limits of its natural paltriness, and thus creates the material elements for the development of the rich individuality which is as all-sided in its production as in its consumption, and whose labour also therefore appears no longer as labour, but as the full development of bingo itself, in which natural necessity in its direct form has disappeared; because natural need has been replaced by historically produced need.
Excerpt from a text by KIERAN HEALY, Crooked Timber. Continue HERE
YOU can tell a lot about people by looking at their music collections. Some have narrow tastes, mostly owning single genres like rap or heavy metal. Others are far more eclectic, their collections filled with hip-hop and jazz, country and classical, blues and rock. We often think of such differences as a matter of individual choice and expression. But to a great degree, they are explained by social background. Poorer people are likely to have singular or “limited” tastes. The rich have the most expansive.
We see a similar pattern in other kinds of consumption. Think of the restaurants cherished by very wealthy New Yorkers. Masa, where a meal for two can cost $1,500, is on the list, but so is a cheap Sichuan spot in Queens, a Papaya Dog and a favorite place for a slice. Sociologists have a name for this. Today’s elites are not “highbrow snobs.” They are “cultural omnivores.”
Omnivorousness is part of a much broader trend in the behavior of our elite, one that embraces diversity. Barriers that were once a mainstay of elite cultural and educational institutions have been demolished. Gone are the quotas that kept Jews out of elite high schools and colleges; inclusion is now the norm. Diverse and populist programming is a mainstay of every museum. Elites seem more likely to confront snobbish exclusion than they are to embrace it.
This was not always the case.
Excerpt of an article written by SHAMUS KHAN, NYT. Continue HERE
In an interview with Nicola Twilley and Geoff Manaugh, photographer Edward Burtynsky talks about his use of film and drones, his current big project photographing water, and the challenges of finding ways to photograph the ubiquitous.
Read it HERE