The Monitor and the Screen: Lacan and Deleuze on the Cyborg
In my media studies, I tend to make quite a strong distinction between monitor and screen. The screen implies a cinematic experience, an experience of an observer fluid in embodiment but not in control of that embodiment, in the sense that we cannot choose whose gaze we are to adopt next. The (computer) monitor, on the other hand, implies choice in part of the observer. The gaze returned from the monitor is not only a gaze of the other as in cinema (read Slavoj Žižek’s film studies), but also a gaze of oneself through a kind of a mirror — an evolved mirror of the 21st century, as when one photographs oneself through web cams. However, again as with web cams, and with game avatars, etc, it is a strange mirror — one in which one’s reflection never returns the gaze, making one both a master and a slave of the Imaginary, a subject both perverse and divine.
Friedrich Kittler has observed the evolution of discourse networks and its relation to embodied action (see his essays on the typewriter). Katherine Hayles has also extrapolated media and information theories and theorized her flickering signifier concept. I would claim that a lot of this change come from our experience and interaction with the monitor as such, for, with Lacan, it is the primal misrecognition with the signifier of the self that generates a desiring decentered subject. Thus, I extrapolate from here the Lacanian mirror phase to include a second mirror phase, one I call the monitor phase.
Gilles Deleuze stated that the body is an avatar of the soul — does the very word he chose not ring very familiar in this Postmodern 2.0 society? Further along the Deleuzian line, I would claim that his perception of desiring-production is more relevant today than ever, where the de- and reterritorializations happen more in the realm of the virtual than the physical and the semiotic logic requires a computer/informational layer/s to be taken into mind. All in all, Body-without-Organs dynamics in the Web 2.0 sphere has to be interrogated more critically so as to better understand the workings of a (still?) schizophrenic system of digital capitalism. I would however reject the pseudo-Deleuzian notion that positions him as a prophet of an all-too-permissive capitalism in the name of multitude and so on, and instead would lean more towards his more (in the words of Žižek) “Guattarised” theories to engage in a politically-urgent dissection of digital capitalism.
I am planning to develop several theses on this extrapolation of Lacanian and Deleuzian concepts that take into mind a cyborg subject with posthuman subjectivity, and in turn should show why this gesture is, as I have always claimed, politically urgent. I would inform you when I get them out, but for now, feel free to comment and discuss.