The other side of this interactivity is interpassivity. The obverse of interacting with the object (instead of just passively following the show) is the situation in which the object itself takes from me, deprives me of, my own passivity, so that it is the object itself which enjoys the show instead of me, relieving me of the duty to enjoy myself. Almost every VCR aficionado who compulsively records movies (myself among them), is well aware that the immediate effect of owning a VCR is that one effectively watches less films than in the good old days of a simple TV set. One never has time for TV, so, instead of losing a precious evening, one simply tapes the film and stores it for a future viewing (for which, of course, there is almost never time). Although I do not actually watch the films, the very awareness that the films I love are stored in my video library gives me a profound satisfaction and, occasionally, enables me to simply relax and indulge in the exquisite art of far’niente – as if the VCR is in a way watching them for me, in my place. VCR stands here for the big Other, the medium of symbolic registration. It seems that, today, even pornography functions more and more in an interpassive way: X-rated movies are no longer primarily the means destined to excite the user for his (or her) solitary masturbatory activity – just staring at the screen where “the action takes place” is sufficient, it is enough for me to observe how others enjoy in the place of me.
Slavoj Žižek in How to Read Lacan.
The pressure to “do something” here is like the superstitious compulsion to make some gesture when we are observing a process over which we have no real influence. Are not our acts often such gestures? The old saying, “Don’t just talk, do something!” is one of the most stupid things one can say, even measured by the low standards of common sense. Perhaps, rather, the problem lately has been that we have been doing too much, such as intervening in nature, destroying the environment, and so forth . . . Perhaps it is time to step back, think and say the right thing. True we often talk about something instead of doing it; but sometimes we also do things in order to avoid talking and thinking about them.”
–From Slavoj Žižek’s First as Tragedy, Then as Farce
I came across this clip of Slavoj Žižek discussing the different types of toilets that one finds across Europe the other day, and his riff immediately reminded me of David Foster Wallace’s novella The Suffering Channel (or “The Suffering Channel,” if you prefer to think of it as a long short story). Here’s a version of the riff in English, which seems to approach a stand-up comedy routine at times—
“You go to the toilet and you sit on ideology,” says Žižek, arguing that “Disgust . . . is not necessarily, immediately characterized by its object” — disgust is when you confront something from your inside on your outside (Žižek is likely working in part from Julia Kristeva’s theory of the abject here). His inventory and analysis of the differences between French, English, and German toilets immediately recalled this passage from The Suffering Channel—
She had also at some point spent a trimester at Cambridge, and still spoke with a slight British accent, and asked generally now whether anyone else who traveled abroad much had noticed that in German toilets the hole into which the poop is supposed to disappear when you flush is positioned way in front, so that the poop just sort of lies there in full view and there’s almost no way you can avoid looking at it when you get up and turn around to flush. Which she observed was so almost stereotypically German, almost as if you were supposed to study and analyze your poop and make sure it passed muster before you flushed it down
Of course, pretty much every page of The Suffering Channel concerns the scatological: it is literally about a man who shits out art. Wallace seems to be exploring the ways in which we are unable to reconcile what is inside us — that is, what makes us us — with its final form. For Kristeva, the ultimate abject is the corpse. Žižek, less mordant perhaps, seems to be signalling (in the short clip anyway) the relatively straightforward idea that ideology is always operating, always a force conditioning our identity.
Near the end of the clip (around 5:25 or so), Žižek brings up the example of saliva, pointing out that we are constantly swallowing it, producing it and absorbing it back into ourselves, yet to fill a glass with it and then try to drink it would be revolting, horrific. Compare this with another passage from The Suffering Channel—
‘Your own saliva,’ said Laurel Manderley. ‘You’re swallowing it all the time. Is it disgusting to you? No. But now imagine gradually filling up a juice glass or something with your own saliva, and then drinking it all down.’
‘That really is disgusting,’ the editorial intern admitted.
‘But why? When it’s in your mouth it’s not gross, but the minute it’s outside of your mouth and you consider putting it back in, it becomes gross.’
‘Are you suggesting it’s somehow the same thing with poo?’
‘I don’t know. I don’t think so. I think with poo, it’s more like as long as it’s inside us we don’t think about it. In a way, poo only becomes poo when it’s excreted. Until then, it’s more like a part of you, like your inner organs.’
‘It’s maybe the same way we don’t think about our organs, our livers and intestines. They’re inside all of us —’
‘They are us. Who can live without intestines?’
‘But we still don’t want to see them. If we see them, they’re automatically disgusting.’
Wallce lards his novella with example after example of this kind, of the ways in which abject encounters with the borders of self — shit, saliva, menstrual blood, farts — confer identity through a kind of ritual shame. I doubt that Wallace is following, overtly anyway, any post-Lacanian figures in The Suffering Channel, and the concordance of examples used by Wallace and Žižek is probably ultimately not that remarkable. What I do find worth remarking upon, I suppose, are the ways in which Wallace and Žižek were/are so adept at discussing those areas of humanity we’re often happy to overlook.
While doing some background research for an upcoming Graduate Symposium I’ll be participating in later this month (more on that in the future), I somehow stumbled upon this post from Noam Chomsky in which the famous linguist/activist attacks post-modernism and its heroes. In this email/posting Chomsky criticizes what he views as “a huge explosion of self- and mutual-admiration among those who propound what they call “theory” and “philosophy,”” as little beyond “pseudo-scientific posturing.” Immediately, my thoughts jumped to the discussion of the Sokal Hoax I posted a few weeks back. Chomsky continues his affront to post-structuralism, arguing, much like Sokal, that the major figures of this movement–Derrida, Lacan, Foucault, Kristeva, etc.–obfuscate their arguments with an incoherent vocabulary rife with misused and misapplied scientific terminology. Chomsky on Derrida:
“So take Derrida, one of the grand old men. I thought I ought to at least be able to understand his Grammatology, so tried to read it. I could make out some of it, for example, the critical analysis of classical texts that I knew very well and had written about years before. I found the scholarship appalling, based on pathetic misreading; and the argument, such as it was, failed to come close to the kinds of standards I’ve been familiar with since virtually childhood. Well, maybe I missed something: could be, but suspicions remain [...]“
But Chomsky’s not done yet:
“Some of the people in these cults (which is what they look like to me) I’ve met: Foucault (we even have a several-hour discussion, which is in print, and spent quite a few hours in very pleasant conversation, on real issues, and using language that was perfectly comprehensible — he speaking French, me English); Lacan (who I met several times and considered an amusing and perfectly self-conscious charlatan, though his earlier work, pre-cult, was sensible and I’ve discussed it in print); Kristeva (who I met only briefly during the period when she was a fervent Maoist); and others. Many of them I haven’t met, because I am very remote from from these circles, by choice, preferring quite different and far broader ones [...] I’ve dipped into what they write out of curiosity, but not very far, for reasons already mentioned: what I find is extremely pretentious, but on examination, a lot of it is simply illiterate, based on extraordinary misreading of texts that I know well (sometimes, that I have written), argument that is appalling in its casual lack of elementary self-criticism, lots of statements that are trivial (though dressed up in complicated verbiage) or false; and a good deal of plain gibberish.”
Illiterate gibberish? Charlatan? Cults ? (This is a really common charge leveled at psychoanalysis in particular, and when one considers that both the work of Freud and Lacan was carried on by their respective daughters, there may be some validity to the claim. Still…)
First, as a linguist, Chomsky is searching for an underlying, “universal grammar” or deep structure, a core pattern that underpins/organizes/generates all human languages. In this sense, Chomsky is searching for an ideal, a foundation. This method is in direct opposition to deconstruction, which as I understand it, seeks to decenter and disrupt all metaphysical anchors. I will never forget the class in transformational syntax I took at the University of Florida with Mohammed Mohammed (or MoMo, as we affectionately were permitted to call him). The class was a split grad/undergrad section, and MoMo scared away all of the undergrads in the first session, with the exception of myself and another student. After that point, he was always very kind to us (the undergrads) and cruel to the grads. MoMo was a Palestinian; he identified as a Jordanian refugee. He was a devout Chomskyian (cultishly so, perhaps). Derrida spoke at UF while I was in this class. I didn’t really understand what Derrida’s lecture was about, but it was very long and his English accent wasn’t so great. The next day in class, MoMo savaged Derrida for the entirety of the period on points both specific and general, most of it over our heads. It was a true rant, one of the best I’ve ever witnessed, culminating in (and I quote): “He’s full of shit!”
So Derrida certainly provoked MoMo, a strict Chomskyian–and why not? If you spend your academic career and your adult life searching for something that another person says you could never find, wouldn’t you be upset? (I believe that more than anything MoMo was upset over Derrida’s reception at UF, which was rock-starish to say the least). For MoMo, Derrida was a phony, a pied-piper misleading the children from the real issues.
Which brings me to point two–Chomsky is primarily a political figure, and really a pragmatist at heart. The core of his argument is not so much that po-mo writing is high-falutin’ nonsense, but rather that it ultimately serves no practical purpose. Here is where I would strongly disagree. The people that Chomsky attacks and their followers are re-evaluating the canon and the very notion of received wisdom. Chomsky attacks them for “misreading the classics”–but just what are the classics, and whose value systems created the notion that the classics were indeed “classic”? If Derrida & co. appear to “misread,” it is because they seek to recover the marginalized knowledge that has been buried under a sediment of givens as “truth.” Yes, the post-modern movement might have elitist tendencies, and yes, the subjects and themes of their work might not have much to do on the surface with the plight of a refugee (cf. MoMo in Jordan in 1948)…but the goal is actually in line with Chomsky’s goal–to make people question the powers that structure their lives.
I do agree, as I’ve said before, that post-modern writing often comes off as so-much sophistry and hogwash (I admit to plenty of this myself), that in some sense it relies too heavily on a coded vocabulary that seems unaccessible to the untrained eye, and that all too often an air of self-congratulation, an atmosphere of winks and nods replaces an environment of real thinking and debate. But my real take is this: any philosophy that could shake MoMo into discomposure is good. MoMo is a brilliant man and his class was fascinating, but to have seen him that day–his feathers so ruffled, his foundations tested–so infuriated over ideas–that was a beautiful thing. Right then, I knew there must be something to Derrida, something I wanted to figure out. And that’s what the best of these writers do–they infuriate us by provoking the truths that we are so sure that we hold in ourselves. They destabilize our safe spaces. They don’t allow for easy answers; they rebuke tradition. And if this approach falls into the norm in academia, becomes lazy and sedimentary, undoubtedly someone will come along and call “bullshit” on it, thus reigniting debate, questions, language. Nietzsche speaks of language as a series of hardened metaphors, language as petrified lava, sedimentary givens. This is the goal of deconstruction: to get that lava flowing again.