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Sep 22, - PLEASURE PRINCIPLES. A Woman's Worth Vol. 2. by Yata McElrath Pleasure Principles was written to celebrate the precious gift called.
Table of contents
- Part 2: The Duties of Men
- Pleasure Principles: A Woman's Worth - Yata McElrath - Google Buku
- Death drive
- A Woman's Worth Vol. 2
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Part 2: The Duties of Men
The transformative feminine is formed in the oedipal dyad—the primary Oedipus and the secondary Oedipus—and in maternal reliance. I call primary Oedipus the archaic period that goes from birth to what we call the phallic phase until age three and six. Psychization of the bond. By introjection, the excited cavity of the inner body turns into an internal representance of the external.
Beyond the two pitfalls of narcissism and passivating masochism, the projective resemblance of the primary oedipal phase therefore establishes the psyche of the little girl as an altered sameness , as an integrated otherness. The self outside the self, the outside-of-oneself in the self. This psychosexuality of interdependence is encoded in the sensorial flow, gestures, images, and echolalia the cathexis of pre-linguistic vocalizations: intensities, frequencies, and rhythms , which I call a semiotic receptacle chora , that already have sense without having meaning , this latter developing with the acquisition of symbolic rules of phonetics, grammar and logic.
It is a beauty that coexists with the desire to expel expulsion. It is a hatred without Orestian remorse. Contrary to patricide, matricide for the daughter remains a hazy unconscious complex, a continuous background noise that will accompany her throughout her endless settling of scores with her mother and her representatives.
Unthought and unthinkable, matricide dispossesses her of herself. Inaccessible due to fear of passivation, fear of narcissistic and masochistic regression, of the loss of visible markers of identity by a sensorial engulfment that risks dispersing the subject into an endogenous or even pathological autism. And it is over the course of the phallic phase—which, between the ages of three and five, positions the subject in the oedipal triangulation —that the female subject undertakes psychic transformations by which the choice of sexual identity will or will not be definitively accomplished.
Foreign to the phallus. Two moments mark the positioning in the secondary oedipal phase.
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As a third , separating and regulating figure of the sensorial mother-child dyad, the father must definitively assume the place of symbolic father, the figure of interdiction and law , reason, power, and moral codes. The penis becoming, for speaking sexes, the phallus —signifier of privation, of lack, and thereby of desire: desire to copulate, to signify, to sublimate, and to create. She idealizes this bivalent thirdness and its values; but, magnetized by the maternal sameness-intimacy of the primary Oedipus, she adheres to the phallic order as a stranger to the phallus, perceiving her sensoriality and her clitoral excitability as less visible and less remarkable , even and especially if she ventures to defend herself against them by taking up a phallic posture.
She becomes an untiring communicator, an inflexible militant who fills screens with inevitably paternal causes, and who mediatic-political power always avid to recover the spectacular latencies of her combative language easily exploits. A multiverse. On the one hand, there is an intense cathexis in the underlying bond and alterity, a psychosexual movement that reveals itself in the need to believe in the maternal envelope, in the imaginary father.
When she rejects suicide, the feminine assumes this ab-sense and lives again with it in a daunting region where strength to live abuts indifference. The repressed, mistreated feminine, entrenched in its strangeness and its absence, allows itself to be consoled and instrumentalized by religiosities, both sectarian and fundamentalist; mystics and the devout abound, but the disillusioned feminine also produces the most hardened of atheists.
Apparent feminine realism supports itself with this chimera: women do not stop doing, and doing everything, because they do not fully believe in it—they believe that it is an illusion… to be remade. The feminine hateloving hainamoration of the phallus does not come to an end, however. The feminine knows how to combat the maternal hold of the primary Oedipus as well as the father of the superego in the secondary Oedipus.
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But the feminine internalization of this psychosexual panoply—which I have sketched in broad strokes—, in the preserve of intimacy , which flees itself, also facilitates the intrapsychic contact between the feminine and the death drive. Thus from primary Oedipus to secondary Oedipus, the transformative feminine is a multiverse to borrow from contemporary astrophysics that the amorous encounter awakens and reconstructs. Unless this multilayered structure is compressed through frigidity and explodes in hysterical attacks or conversions—a cascade of co-present sensorialities, mnesic traces, fantasies, and ideals sweep the pleasure of organs into feminine jouissance.
Let me add: all my flesh has a soul. Detotalized completeness and eclipse of the self: absolute vitality and crossed mortalities of the two partners. The maternal experience, which I call a reliance , is another component of the transformative feminine. Originally a biopsychic experience, reliance —for both women and men—may be refused as such, or transposed into the professions of education and care, or in various social commitments. To those who claim that the feminine lacks humor, let us recall the economy of this sublimatory cycle, which is literally the same one Freud observed in the discharge and reception of witticism: surprised and ensnared, the interlocutor is incited to recreate the story; the child, too.
Death drive
After having highlighted separation and transitionality , with Winnicott, and maternal madness , with A. Green, I believe it important to insist now on this maternal aspect that MAINTAINS the cathexis and anti-cathexis of binding and unbinding in psychosomatic bonds so that they remain open, in order to be identified and recreated. I call this specific eroticism that maintains the emergency in life, to the limits of life, a reliance.
A spiraled and rebounding time follows: maternal time as beginning and beginning again. In , she graduated from The City College of New York with a BA in international studies and history and continued her work as a co-founder of Sister Circle Collective, a role she was active in for five years. This story is part of Reclaiming Pleasure , a theme that the Black Girl Magik collective explored and invited the community to investigate with us through a practice of communal healing and coalition building.
It is a visualization exercise exploring the texture, pattern, sound and rhythm of Black possibility.
A Woman's Worth Vol. 2
Who do we become when healing from trauma is decentralized? We are creating a ceremony of self-authorization. We are giving ourselves permission to reimagine what was, what is and what can be.
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It is a Black woman finding strength in her sensuality and grounding autonomy in the realms of pleasure and desire. It is the rejection of standards set on our ancestors and the distinction between agency and objectification. It is voyaging and feeling at home as soon as you step foot on the ground.
It is hearing music and your soul perceiving the frequencies. It is seeing a familiar face and knowing that somehow you have met before. Reclaiming Pleasure — vol. As told by Veronica Agard Veronica Agard is an alchemist, educator, and connector at the intersections of Black identity, wellness, representation, and culture.
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April 22 Interviews Maryam Hasnaa Interviews. Resident DJ: Sunny Cheeba vol. September 24 Interviews Nana Yaa Interviews. February 14 Reviews With Chakrubs Reviews. On the one hand, the implication is that the altruistic sentiment of justice can come into existence only in the course of adaptation to social life.
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On the other hand the implication is that social life is made possible only by maintenance of those equitable relations which imply the altruistic sentiment of justice. How can these reciprocal requirements be fulfilled? The answer is that the altruistic sentiment of justice can come into existence only by the aid of a sentiment which temporarily supplies its place, and restrains the actions prompted by pure egoism—a proaltruistic sentiment of justice, as we may call it. This has several components which we must successively glance at. The first deterrent from aggression is one which we see among animals at large—the fear of retaliation.
Among creatures of the same species the food obtained by one, or place of vantage taken possession of by it, is in some measure insured to it by the dread which most others feel of the vengeance that may follow any attempt to take it away; and among men, especially during early stages of social life, it is chiefly such dread which secures for each man free scope for his activities, and exclusive use of whatever they bring him. A further restraint is fear of the reprobation likely to be shown by unconcerned members of the group.
To these feelings, which come into play before there is any social organization, have to be added those which arise after political authority establishes itself. When a successful leader in war acquires permanent headship, and comes to have at heart the maintenance of his power, there arises in him a desire to prevent the trespasses of his people one against another; since the resulting dissensions weaken his tribe. The rights of personal vengeance and, as in feudal times, of private war, are restricted; and, simultaneously, there grow up interdicts on the acts which cause them.
Dread of the penalties which follow breaches of these, is an added restraint.