Archive for society of perversion

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.”

Stupidity and Perversion

Posted in Pop Culture with tags , , , , , , , , , on August 13, 2008 by Bonni Rambatan

Quite a while back I watched the documentary Stupidity, which got me thinking again about the issue. While I don’t disagree that we generally like to see stupid people to make ourselves feel smarter, I like to be more critical — many smart people that I know nevertheless love seeing stupid YouTube videos even if they do not need further evidence that they’re a smart person. Sheer stupidity is essentially funny by definition, which is why we love them. But if we are to recall the basic formula of comedies, even since the time of Aristophanes, the funny part consist mainly of ridiculous plots, exaggerations, and sexual references (including the humongous fake penises strapped to the actors — apparently dick jokes have been around since the very start of jokes). In fact, what constitute humor is essentially ridiculous proportions, not so much a stupid mind. To take on Freudian definitions, these ill-proportions, be it of acts or in images, is always a symptom, a return of the repressed.

And as societies grow, societal symptoms change: in recent times there have been twists to humor and stupidity — it has taken on the realm of challenge, with youth exposing their tongue to electricity in MTV reality shows, and the realm of child gore, as the Happy Tree Friends (another MTV production) and Suicidal Squirrels webisodes prove. On the other hand fetishes are abound, as we are increasingly told to do wilder sex, with all those unfortunate anal beads and safe gag balls. As anyone who has ever tried out a weird sex stunt for the first time knows, let’s admit it, there is always a kind of stupid feeling inside. Then there are shock sites such as the infamous 2girls1cup, or the more recent idiotic stunt of cake farts, that people tend to watch just for the sake of the thrill. While all these need more analysis, suffice it to say for now that stupid humor is always connected with the death drive.

As I have mentioned before, the predominant way of handling the drive in the contemporary era, the predominant structure of society, is perversion. By this, we are disavowing the fact that we live in a “postmodern” world of total contingency, but secretly fearing that what we actually still secretly believe may really be true (“afraid to believe,” as Žižek put it).

The desire to watch stupidity is fundamentally a perverse one precisely because in doing so one turns oneself into an instrument of the other’s desire: stupidity only realizes itself fully under our gaze, a collective (televisional) gaze which is also ours — trip on a bucket alone in the house, and it won’t be funny, but do it in a mall, it would be hilarious. And there are also stupid acts that are only stupid when it is seen — try picking your nose and have a crowd accidentally spot you. As such, stupidity as a spectacle realizes the full element of its transgression: by watching the other’s stupid acts, we help the other to sin (and as we know, the sin is closely related to jouissance). Thus, do we, as reifications of our gaze, not take on the primary function of the pervert, by acting as an instrument of the other’s jouissance?

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.