What is property? A social relationship.
What is the value? A social relationship.
What is surveillance? A social relationship.
What is power? A social relationship.
What is God? A social relationship.
What is culture? A social relationship.
What is art? A social relationship. What are
victory and prestige? Social relations.
What is sex and love? Social relationships ...
... One moment, a moment, slowly, still. I am forced to adjourn this sweet Marxist litany. How? Sex and love made on it and through it would be perpetuating social relations? God and touching the property but, for goodness sake, do not touch love. Love is a sound soul, a feeling completely interior; it to the Marxist principle that there is no internal, but everything is outside and purely external configuration of forces, must make an exception, must step aside quietly. Marx it is from. Do not bother fans.
It 's a sadistic exercise I admit our own, to dispel the fumes the phantasmagoria of the commodity-sex love, revealing the skeleton of political substance. However, a very difficult exercise, because it had to come up against a wall of adamant, quell'ostacolo seemingly insurmountable is the "fact" of feelings. The problem then becomes: how to bring to light the social structure of amorous relationships, without falling into the temptation to reduce the experience to herself superstructural effects causally products from that structure?
It seems to be in front of a double truth, the two infinite expressions of the same infinite substance, but do not touch each other. One might refer to them as objective truth (base material ratio) and subjective truth of love, if not that what you want to question here is, firstly, the existence of an inner truth independent of the historical and material conditions of the other status normally attributed to "the truth Interior. " The critics will emerge as a different conceptual form under which bring what we have called in several ways: inner experience, subjective quality of the relationship, sentimental aspect of social intercourse.
We must first distinguish the method from the object. The subject is love, the Marxian methodology is to overthrow the mythical contents of a report alienated social ideals and scattered images on a military map, on which we deal with different strategies and strengths. That the method is scientific does not mean necessarily that there should be this object. And vice versa: if love is a subject of "irrational", this does not imply that the most appropriate method to grasp the essence of what is irrational, perhaps the poetic. The evisceration of love through the exposure of its contents is not a material embodiment of love. The analysis will be carried out, in contrast to refine the distinctions between the two areas, the relocation of the elements rather than to one another, and ultimately to a deeper grasp of their concepts.
Love is not something you join two books in the air is isolated. Nor is it, at least for the object of our reflection, the magnetic attraction of the sexes by rubbing more or less metaphorical. Love is in the history, peoples, institutions and knowledge in particular. Also love, such as exploitation, it is always someone to love someone else. I love that an individual rather than a group of individuals, or carnal love less and especially love that I agree to call one over the other-these are not historical incarnations of different ideas of love. These differences mean that they want rather than love is in each one over the other, because given time point historical decide each time what love is. That love is a historical object also means that it is a social relationship. "However, production has a defined relationship of production." However phenomenal love has a defined relationship "private." Where the emphasis is on "certain" that ended with one type and not another, one of the countless ways possible or already implemented, synchronically or diachronically. It is not the result of my own free choice I now seek love or sex on Saturday night, rather than attending an aristocratic salons, but the pattern of conduct must be taken to the fact of belonging to an epoch later nineteenth century, for example, and still belong to a certain economic class, to have access to certain cultural products rather than others, to live in the countryside than in town. The same is true at the microscopic level for each element of the phenomenon of sex-love him as an individual "wants" to live, or the alternative monogamy-polygamy, carnal love, romantic love, marriage, marriage-family sentimental and so on. Each breath is a breath of lovers ice, frozen in dedicated and always already in place, even before discovering love. Go to her house (the parents are "modern") or hide in the woods, group sex or sex dual sex or electronic, every social relationship is channeled into devices and designs that have a completely political.
not only the act of love is an act that follows the pre-visions and structures which are already acting always before any subjective feeling, but these structures penetrate and are the subject, and calibrating the organizing forces in dealing with trade-offs others. If some people in the relationship with the opposite sex is a bold conservation domain of one on the other, in the West today is a sort of automatic mechanism eugenics, in which the sexual freedom acts as a filter that guarantees the distinction between those who are socialized in accordance with the current form of sex and those who are not, sharing interests and lifestyles in the form of antagonism between them (often apparent: the macho and the nerd are two sides of same coin), distributes in the daytime and at night the bodies in different areas of the city, develop certain sectors of the economy by cutting products on the interest generated by it, retains the look on the prospect biologizzante decides speeches and divides them by implicit social rules that allow to speak with some than with others, and to one or the other binding their sexual intentions. However, there remains a residue
sentimental. As closely built up structures independent of the subject, you can not ignore the emotional aspects of social relations. What can they remain? Well 'almost everything in its entirety: anxieties, hopes, disappointments, suicide, smiles, goodbye, goodbye, looks, and maybe even eternal moments. The historical configuration of emotion by no means to eliminate the feelings that it affects and where it lives, is the topographical distribution of these emotions. Am I saying that there is a substratum of human remains in every historical change? Absolutely not. Every human being is a social substratum, is historical, and for this reason is not a substrate. Those joys, expectations, hopes and killing those who are not natural properties of human history is confined to organize. It decides the intimate quality, unique character, it creates them. With some caution we could also say that those feelings will follow with some mechanical nature, which are scanned and interact with schedules required by the particular historical conjuncture. However this is not sufficient to eliminate the feeling of excess, never sufficiently suspected of idealism or spiritualism, which should belong to the emotional and passionate side man. We are faced with a dilemma: either our emotional experiences that are not mere games of sensations produced by the brain as any other organ, like a muscle, as it contracts and relaxes according to the play of forces in which is taken, or worth going into the intensive and the vertical dimension of what we call the emotional. And if this alternative was not really an option, but one unique way?
fact, you can pause in a sense, create a cross-section, cross it, hold it in a different way. Heidegger says that the real is not something that is near or above the inauthentic life, but a different grasp of it. The inauthentic is what keeps hidden and concealed the true, but manifestations of counterfeit, and that is why this is. And 'here means roughly that for intensification and collapse vertically. We must first abandon the terms "subjective experience", "emotions", "feelings", "experience", which refer to a mystification of the mechanic's happening in society. We are not the subject of these emotions, this happens and you need to happen in our body, to discharge. You probably will not happen at all, but what we see happen is a simple film covering a time that flows underground and is kept from counterfeiting. Not that the sinking of some subjects we make it happen. However, it puts us in an instance so inaggirabile and peremptory as hidden, visible only in his having to abandon his portraits and history. And 'the moor of melancholy and desolation, because in the eyes that we have no other social relationships, and "ourselves", as usually conceive "ourselves", we are nothing but social relations. It 's a very strange melancholy, on the other hand, because we do not know at all what we have lost, being ourselves, our life and our death and nothing else that a social relationship. Who could see from the outside would believe this melancholy to see the sadness of a crazy, angry and brooding in the middle of a banquet in happiness and joy. This crowd knows that he has lost something, but can not remember what. He did not then even the consolation of being able to watch a romantic himself as the lover who lost their loved one, or a Nietzsche who has lost God ', delivered to the plate and viscous flow of the story. Plato knew our paradoxical condition that we have to remember a "realm of ideas" that have never been able to contemplate, yet a 'Table of contents secret "enjoins us to remember. Or rather, e-remembered, but perhaps the concept Plato gave us the best that the term history, non-forgetfulness, a concept very happy because of his memory only to allude to the negative, and that can make it better than any other poster that the proclamation of salvation is not found to be beyond history, nor is fulfilled in it, but it leaves black shadow retreating. Where history is abandoned.
Gingko
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