There can be no doubt that the emotional patterns handed down from the parents are a guide to the impulses and ambitions that appear in the life of the child. One way to get a prima facie sense of where a man is headed is to take a look at the biography of his father. The same structures, the same directions, the same victories and defeats will reappear. It is only by unburdening himself of the decoded meaning of these correlations that a man begins to lead his own life, to get on with the problems of finding his own way.

The whole registry of the subject offered up by post-Kantian analytic philosophy forms an elaborate mythology of reason which has no bearing on the lives of human beings striving for freedom and happiness. It is a mythology presided over by the legal accountants of the soul, the doxastic auditors of knowledge - a role for which academic philosophers are rigorously groomed.

The obligation to think; the obligation to believe; the obligation to speak the truth; the obligation to confess.

In dream, the meaning of one's experience is concealed in symbols. The body secretes an imagined simulation in which the fears and compulsions arising from one's character are dispersed, multiplied, confused.

I am not a "subject" that must open itself to "sensory content" in order to gain access to "reality." I am an animal whose very life depends on a constant immersion in the flux of sensory stimulation.

There must be a scientific attempt to grasp the historical forces of one's present political moment. The mode of experience that makes this possible is attained by opening oneself to the dreamlike animation of everyday events. One must become a tuning fork able to pick up the political frequencies vibrating throughout society. One must become an experimental archaeologist of the political unconscious.

What must the philosopher conceal from himself in order to carry on with his work? Is it not his biography, his personality - the idiosyncratic habits and character-forms that guide his conscience and ignite his will to speak? What would the philosopher be without the myth that his questioning originates in a pure will-to-knowledge? Would he not be - just another featherless biped?

The basic physiological impulses of life reveal themselves at the moment of emergence from dream-consciousness. It is through these rudimentary movements of energy that the essential creative force of a character (and of a culture) can be discerned.

The scientific attitude of disinterested natural observation must be brought to bear on the events and structures of everyday life (within "our own" culture). The forms, processes, and affiliations that constitute our active lifeworld must be engaged from an orientation of open criticism and responsibility. The practical operations of collective life must be illuminated with the full power and intelligence of our sensory perception. We must break down the divisions between practical and theoretical understanding, psychological and social analysis, and relate to every aspect of life as an expression of our deepest creative desires.

To analyze any content of the world, revealed to sensory experience, is always to trace the form of the subjectivity which perceives that content. This does not mean that there is no "external" contact with reality, but that all of our thought is equally "objective" - and equally subject to criticism.

Overcoming the imprisonment of one's desires by parental authority also means overcoming the idea of oneself as the product of abstract parental influences (i.e. overcoming the abstract concepts of psychoanalysis). Psychoanalysis, in this respect, is less the antidote to religion than a substitute for it. "Father" and "Mother" are still identified as the ultimate sources and progenitors of one's character; their role as such has merely been transferred from the supernatural to the social plane.

A restructuring of the human character according to the principles of sex-economy is desirable only if human beings desire it. The need to mobilize political will behind particular social initiatives does not go away simply because the natural (i.e. biological) structure of the orgasm has been uncovered. Indeed, this uncovering does not exempt us from the need to make moral determinations about what to do, nor does it provide a criterion for measuring the quality of these determinations sub specie aeternitatis. Even if I make the necessary adjustments in my sex-economic orientation, is there not still the question of what I will do in each new situation? (And does this question not make its own demand in each case - a demand that must be addressed in its own terms, and perhaps without reference to sex-economic considerations?)

[Freudian anxieties:] How do we decide which experiences of guilt (or conscience) are manifestations of social suppression and which are genuine indications that we have gone astray? Surely the whole structure of self-correction and self-determination is not broken down by converting to a new 'orgastic' mode of existence? [No, but the orientation of morality, judgment, logos, is broken down by this transformation. As creators, we have no sense of "having gone astray."]

Automatic science: the adventure of experimentation.

Black religion in America expresses the unresolvable contradiction between white-dominant, puritanical "civilization" and the spontaneous sex-impulses and tribalism of African culture. African-Americans are constantly pressured into accepting "Christian" morals, but they seem to do so without ever absorbing them as second nature. Instead, there is a ritualized self-image of domesticated Black Christianity and a guilty (i.e. self-loathing) mythology of Black sinfulness and redemption. In some cases this path is self-conscious, while in others it is a direct manifestation of shame and self-hatred transferred from the dominant values of white-supremacy and the historical dehumanization of Black Americans.

What must be shaken off - the dust of how many years? Therapeutic culture keeps us fixated on the false standards of our upbringing - and thereby confines our criticism to the shelter of the family circle. Marxism narrows our attention to the corrupt value of money. But the erotic circuitry that powers this life, and weighs heavy on our conscience, is known to stretch itself beyond these boundaries. No one is alone in the struggle, and there is no place of rest. The prison walls must be attacked from every angle. We must proceed together, with no guide or compass.

There is something of a defeat in our relation to the unconscious, insofar as it resigns us from politics and keeps us quarantined in dreams and fantasies. Until we have discovered a material base for our unconscious impulses, any engagement with them will continue to have the flavor of an escape from the political.

The old challenge is to determine how relations of power (and human relations in general) are pre-programmed at the level of the unconscious - how it is already destined what relation I will bear to a given situation by the structure of my underlying fears, desires, anxieties, insecurities, confidences, etc.; and how these determinations shape the constitution of my everyday life (and the order of society more generally: rank, value, affiliation, authority).

Is it possible to think without fear (the fear of falling, the fear of heights), to think without placing oneself on the edge of decision?

How should one's consciousness of power be oriented in the art of living? Should I be concerned with the modification of power as I perform my daily actions - or should my attention be focused directly on the objects of my will and desire? (It is not a question of whether these factors should become considerations in an explicit chain of reasoning, but whether relations of power should constitute an element in the web of erotic attractions to which my life is open.) What does it mean to say that my exercises of thought, speech, and action are exercises of power? Is there a sense in which my consciousness of power is simply another fear-mechanism for the inhibition of my sexual impulses?

Have your way with the world. Do not be afraid.

The forces of conscience keep the body groomed and ordered for life within the dominant symbolic system. Conscience is a material force, a material operation of power on the whole body of the social-sexual organism. It is a process of natural selection - which takes the form of a discipline of social symbols, an ordering of sexual life through the internalized enforcement of social norms.

When somebody says that sexuality does not exist, he does not mean that it is absent, or a 'social construction,' but that if we saw reality clearly it would not exist.

Rock and Roll as sexual style - as therapy of erotic affirmation. (Something ended in Rock and Roll after the 1970s; this ending was heralded - and brutally exposed - by the music of Frank Zappa.)

Every law, rank, word, and taboo is an enforcement of sexual fear. The human order is established through the tethering and manipulation of desire, will, sexual self-assertion or submission.

Frank Zappa's music announces the failure of Rock and Roll's sexual revolution - and ushers in the era of sexual humiliation, self-consciousness, madness, and hideous laughter.

The life of a person in our "civilization" is governed by an unspoken mythology of destiny - a sexual orientation to the world that drives each individual toward the fulfillment of an archetypal drama. There must be marriage - and a pure, virginal courtship. There must be children, and the founding of a happy family. There must be riches - procured brutally by the man for the sake of his helpless wife and offspring. There must be resolution, harmony, the establishment of an archetypal domestic order - ruled by the man and master, presided over and hoarded as a private economy and empire. All of this is intimately supported and reaffirmed through the ideology of love, the superstition of cosmic soul-mating, and the whole social formation of adulthood (and, more specifically, manhood), as defined by the individual's realization of a supposedly predetermined biological fate.

It is not predetermined what will give us pleasure. We must learn to find what is pleasurable in each situation (and in life more generally) and take hold of it.

"Power, Style, Language, Sexuality" (For William Morris) "On the Economic Meaning of Sloth"

Language as Primordial Power: Or, Why Christian Civilization is a Civilization of The Word

changed February 17, 2011