In the House of the Hangman 1147

I study the ringing in my ears / true silence is as elusive as bigfoot / this joke of a night of rest / and plagues of irregular heartbeats / I’m talking days and nights / the rest of a five year famine / if white eyeballs bulging out of bogs, lit stethoscopes moving through pipes, lips hanging from tenements, and 500-watt lightbulbs inside screams are all playfields in a variation of Sesame Street’s iconic ‘12’ pinball machine / a Venus Flytrap ravenous for hamburgers, tornados, marshmallows, the flesh of its own children / all zoom into the reverse POV of a ghost looking back in on itself, longing to become a part of the process that systematically destroyed it in the first place.

My face that has been copied onto thin paper
Sits on the long seat of the subway train, line number 4
And falls into light for the millionth time
My face doesn't even know where its original is
I have already become as faint as faint can be
I draw the route of my next commute
When I return home, I wash my face with a soap named Despise
And erase my face with a face cream called Deface

“Who says that one person leaves and the other arrives?”

The analyst is not a master, nor an authority. She does not tell the analysand what her symptom means or is “really” saying (given the singular nature of every unconscious, how could she?). She does not reveal a diagnosis like “hysteric”, “obsessional”, “phobic”, etc in the clinical setting, alienating her analysand in a generic category. The point is to discover the singular desire of the analysand, not subsume under a generic type. Here’s a snippet from an interview with Elizabeth Grosz, to be published in the inaugural issue of Interstitial Journal (if you’re interested in submitting, the deadline is December 31, 2012): Q: To begin, you're often recognized as a feminist materialist, yet materialism, itself, is a hotly contested theoretical frame, and one whose traditional parameters are being challenged by new philosophical trajectories, like speculative realism. How has materialism informed your political and ontological commitments? Moreover, why do you think new feminist materialism has been so heavily utilized in thinking through twenty-first century social problems, even beyond feminist research or women’s studies? A: Materialism is an ontology, one that is often set up in opposition to the ontology of idealism. I would not call myself a materialist at all because of how strongly this opposition has figured in the history of Western thought in framing what materialism is, whether it is understood in terms of atomism, of physicalism or in terms of dialectics. I am interested in an understanding of the real or the universe that does not reduce what is there to matter but is capable of conceptualizing the nuances and layers of ideality that matter carries within itself. For me, this ontology is a politics (and an ethics) to the extent that this is the open ground on which we exist and the forms the horizon of possibility. That is,

Knife loves a knife
It loves in the air like something without feet
The knife that has fallen in love is not a knife but a magnet …
It looks as if two knives are going to lie down for a bit with their bodies

in fact the big bang happens periodically when parallel universes expand too much (too much is just enough) is absolutely nothing. Limit of C/X=0 when x > infinity

[Note: Sources: Bett, “there is no map …”, at Bett’s Blog, 17 Nov 012; JBR; Lisa A Flowers and Kim Hyesoon, All the Garbage in the World, Unite!, as quoted in Flowers’ “All the Garbage in the World, Unite! by Kim Hyesoon”, at Dzanc Books, 11 Nov 012; Levi R Bryant, “Lacanian Philosophy”, at Larval Subjects, 18 Nov 012; Kris Coffield, and Elizabeth Grosz, as quoted in Coffield’s “Interstitial/Interview Teaser: Elizabeth Grosz”, at Fractured Politics, 13 Nov 012; JBR; Kamal Boorghani, FB comment, 17 Nov 012]

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