Archive for paraphilia

Arse Elektronika 2008 Report!

Posted in Announcements! with tags , , , , , , on September 30, 2008 by Bonni Rambatan
Eating My Cake and Having It Too

Eating My Cake and Having It Too

So I was not able to get permission to enter the US for Arse Elektronika, but as host Johannes Grenzfurthner put it, we managed to trick the State department by filming my lecture beforehand and doing a telepresence via Skype connection. Don’t know Arse Elektronika? Check these links out:

Click here if you want yet more links.

And it was wonderful! I kept following Bonnie Ruberg’s twitter-updates on the event and watched as dozens of photos are being uploaded, and of course the MP3 recordings of the talk. You can find all of the MP3s here, but of course, I’ll be generous and provide a direct link to my talk and the massive all-star closure panel, in which I had the chance to clarify certain things I left out in the original talk. Here they are:

Bonni Rambatan — From Computer-Mediated Sex to Computer-Generated Sexuality:
MP3 | Video | Lecture Notes

Arse Elektronika 2008 Closure Panel, featuring all participants:

There is also a launching of Pr0nnovation? monochrom’s Arse Elektronika Anthology, and of course I’m getting my copy. Get yours here for $25.

And, last but not least, Flickr photos!

But ah, if you also have photos or want to browse more, just join the Arse Elektronika 2008 Flickr group!

So yeah, it was a lot of fun — very sexy, truly geeky, and all the time critical and intriguing. Though I cannot say I fully agree and endorse all the views of the speakers, nonetheless they are smart people worth listening to, far from your usual daily hedonist club. I am very glad that the Skype telepresence and filmed lecture screening went well (not to mention properly fitting the futuristic sci-fi setting!).

The only downside, though (beside missing all the live physical fun), is that it turns out to be pretty hard to predict how long you should talk and how detailed you have to explain things, since I cannot see the audience’s expression. In hindsight, I don’t think I did too well on the Q&A. My paranoid fantasy of me never getting my real point across still haunts. But I guess satisfactory audience understanding is my objet a, much as the electric sheep is the object-cause of desire for your stereotypical android.

UPDATE (10/06): Oh, and hey, there is now a picture of my televised self taken by Mela Mikes. Also, my talk is now available on TPM’s YouTube channel. Go and watch it if you haven’t, TPM readers! ;)

Arse Elektronika 2008 Coming Up!

Posted in Announcements! with tags , , , , , , , on September 6, 2008 by Bonni Rambatan
Arse Elektronika 2008

Arse Elektronika 2008

Hi, TPM readers! I’m excited to announce that Arse Elektronika 2008 is coming up in less than three weeks! If you happen to be either 1) a culture/sex/tech theorist, 2) a sexy geek, or 3) a geeky pervert and are in or near San Francisco in September 25th to 28th, go and grab your tickets now because it will be an event you wouldn’t want to miss out!

Since I am all three above, I am privileged enough to be a speaker, and I’ll be presenting my latest research paper titled “From Computer-Mediated Sex to Computer-Generated Sexuality: An Outlook on the Posthuman Sexual Trope” (abstract available here — scroll down to my name) on the final day (September 28th) at 1 PM. I had a little trouble coming to the States last time (the country won’t let me in), but this time things should (hopefully) work out.

For those of you who cannot come, I will post a download link to my lecture notes in PDF on this website after the event is over. An audio recording of my lecture will also be available at a later time.

Stay tuned to The Posthuman Marxist, and see you in San Francisco!



And this also means I will be canceling ALL my future appearances in the United States indefinitely. I cannot tell you how this news frustrates me. But I will continue to provide links to resources on this website.

The Deontology of Sexual Relations

Posted in Posthuman Perversion with tags , , , , , , , , , on September 5, 2008 by Bonni Rambatan

The Lacanian “there is no sexual relations” realizes itself perfectly with posthumanistic technologies — with sex technologies getting better and better (cybersex, teledildonics, novelty sex toys and fucking machines, etc.), we are made to become more and more aware that enhanced sex is a lot more enjoyable than “vanilla” sex. Hence, the Lacanian notion that sex itself is nothing but masturbation with a living partner is not at all surprising to us anymore — is that not the reason why we are so seduced by gynoids, virtual or real, in science fictions?

Deontological ethics implies an inherent virtue of action, regardless of their consequences or practical functionality. For example, demarcation lines and money are deontic — they function purely in the Symbolic order and are the big Other itself. Of course, in the contemporary age we have less and less of deontology — you may have found yourself laughing at it, since it has become compulsory now to deconstruct everything, and to realize that there is no such thing as “inherent virtue”. While all this is true, we should not forget that Lacan is nonetheless correct in his psychoanalytic formulations; which is why I like to say, you can deconstruct as you may, but in the end be aware that the only deconstructable experience is the Symbolic, as deconstruction is nothing but a play on signifiers.

Of course a total deconstruction of deontological values, the Names and Nos of the Father, would result in nothing short of a social foreclusion and cultural psychosis. Which is why Žižek notes that our skepticism today is a false, ironic one — it is not that we do not believe, it is that we are afraid to believe. Thus, the true deontological ethics of today resides not in an inherent virtue of action, but in an inherent virtue of desire.

What is very strange about today’s sexuality is the sheer number of bizarre perversions proliferating online. My thesis here, what the title of this post means, is that sexual relations, far from being liberated, is instead being more and more regulated, not at the level of practice but at the level of desire: “You must enjoy sex in more and more new ways, because now (with viagra, political correctness, safe BDSM toys, online anonymity, secure cybersex, Photoshop, porn forums…) we have nothing to worry about!”

A wall, as we proceed in history to become more civilized, can be stripped down into an invisible demarcation line that nevertheless retains its social function as a wall. Gold, as we proceed in history to become more modern, can be stripped down into inherently worthless numbers on screens or papers that nevertheless retains its social function as wealth. Sex, as we proceed in history to become more politically correct, can be stripped down into mere exchange of media that nevertheless retains its social function as “let’s make each other(‘s fantasy) aroused.”

The Society of Perversion

Posted in Posthuman Perversion with tags , , , , , , , , on July 31, 2008 by Bonni Rambatan

The cultural shift from modern to postmodern is a curious one: we move away from a society concerned with discipline and routine customs and strict difference of work and home to a society with a disappearing boundary between labor and leisure plus an added bonus of a whole lot of free porn. In other words, if society at large can be seen as a person, the disciplined neurotic has now turned into an irrational pervert.

A lot of reasons should come to mind. A first obvious one would be what I have stated above — the disintegrating boundary of labor and leisure with the advent of computers, and later cyberspace. Does this disintegration not also serve as a symbolic disintegration of the big Other of the work office? Seeing the symptoms apparent in today’s society, I am tempted to claim so. This disintegration, however, both constitutes and is a part of a larger cultural phenomena — the advent of new media (for an explanation on the relationship, please refer to Lev Manovich’s The Language of New Media). In other words, the changing structure of media itself changes the psychological sphere of society.

Where do we begin? Let us take the Lacanian position in regards to analyzing perversion: it is essentially the disavowal of the fact that the mother does not posses a phallus. This mother for the society at large is the mother that deep feminism has introduced to us: nature. What is nature? Nature has always been understood as some kind of mystical balance existence itself, something that can only be experienced as mediated by the ultimate big Other of its laws. But what is happening today is precisely the realization that there is no nature: Heisenberg’s uncertainty principle, Gödel’s incompleteness theorems, chaos theory, economic failures, etc. — the Lacanian “the big Other does not exist” suddenly emerges in most — if not all — intellectual fields. Then there is the added anxiety with our natural biological existence that comes with biotechnology and cybernetics combined — the shadow of the ultimate inefficacy of biology; the Haylesian becoming of the posthuman.

In short, the advent of the posthuman means the traumatic realization that the mother does not possess the phallus (of balanced deterministic progress, benevolence and subordination towards mankind, and so on), and the perversion prevalent in today’s society can be precisely read as a symptom of the disavowal of such realization. This can be confirmed by looking back into the previous mode of society, the neurosis — are we not precisely, by repressing sexuality, repressing our “natural, animalistic” instincts? With postmodernity, our sexuality is no longer repressed — it is let loose, but disavowed of its being a highly emotional and subjective, “uncodable” experience, for we have to treat it as an act of mere casual fun and games (I first blogged this issue here). Recall the notion of the animal signifier — being an “animal” used to be a derogatory remark, but now it means positively sexually aggressive, especially when compared to the now hip derogatory remark of being a “robot” in a relationship. (Curiously enough, the notion of “sex robots” are positive only qua an other we want to have sex with, not as).

As we are about to become near-spiritual beings with biotechnology and cybernetics, we force ourselves to have as much detached sex as possible, because we secretly fear that we could never be posthuman. We have now a perverse injunction to regard oneself as the instrument of the actual bodiless sexual relations, since the body is now a mere prostheses — a phallus of the Other apropos biological strap-on dildos.

For a Posthuman Sexual Theory

Posted in Posthuman Perversion with tags , , , , on June 10, 2008 by Bonni Rambatan

I should be delivering this lecture this September at the San Francisco Arse Elektronika 2008 conference, but for the time being I’ll post some stuff here.

The problem I pose is simple: I am doubting all this notion of how the universe of human sexuality is a very vast and unexplored one, that we can never fully understand, and so on. Not in the sense that I am doubting its vastness per se — I am not a total idiot and I know what some people are doing — but in the sense of the “discovery” of such as a natural phenomenon — since when has it been this vast? I am in this sense questioning its very evolution in regards to the experience of embodiment in today’s postmodern bodies that live out more of its social experience in cyberspace. To me, this “vastness” looks more like a postmodern retroactive construction of a larger, almost metaphysical essence our empirical being than a logical scientific deduction. As such, such approach is in fact not grounded so much in openness than in anxiety. Far from being permissive, on the contrary I think it functions greatly as a postmodern mode of sexual control — the shadow of the late capitalist idea for the so-called “unconstrained” consumption. I would even go further and argue that the perception of the “mystery” of human sexuality as such, and the exploitation of this fear of our asexual divinity, is necessary to maintain it as the core of the workings of liberal capitalism. But more on this later.

To me, following Lacan, sexuality is already an effect of this Lacanian primordial difference, and technology a way to handle this difference. With technology, the question is not in what new ways we can have sex, but what having sex means for us — already with cybersex, the line separating porn and sex is blurred more and more. Thus, the proper question to address is not how technology can enhance sexuality, but how it can redefine sexuality, in the crudest way of what we mean when we say the word “sex”. Online paraphilia has always been of interest to me precisely because it is one of the symptoms of the birth of a new 21st century subject. It is not the Internet and Photoshop giving way to perverse desires already inherent in the individual — the perversion is rooted in the very shadow of the system, its own unconcious, structuring the individual’s sexuality from the monitor.