aleph.dk polemos
Per aspera ad astra

So, where were we? The housekeeping department has been away for a couple of weeks in order to see loved ones in Paris, but it is now time to return to business and get our house in order. We thus continue where we left off:

When the ethopoetic relation to textual fragments becomes constitutive of the I by which you meet your reader, your fellow, your brother, with whom you then establish a doxopoetic relation, there is trouble. The fragments are presented as a totality by the name of I. “I” is the incorporation of the different fragments who bear the rather technical name, hypomnemata, meaning memory aid or substantification of memory. But is this totality possible? Is the incorporation of hypomnemata possible without an irreducible difference or maybe even “Différance” between the fragments and their meaning?

It is probably time to whip up an example. L’Oréal once used the slogan “Because I’m worth it”. This slogan became “Because you’re worth it” and then simply “You’re worth it”. All slogans were and are pronounced by various heroes of popular culture – models, actors and even a race car driver. I say! It’s so elegant, so intelligent!
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Libidinal economy, the housekeeping of the ego, the ordering of the self as a well-kept abode, implies individuation – the development of the self in a given direction. French philosopher, Bernard Stiegler, combines the idea of individuation with the foucauldian notion of a ‘writing of the self”. This implies the relation of the subject to a textual fragment as virtual, ethical other, whereby an ethos is incorporated by the subject. Borrowing from Plutarch, Foucauld calls this the ethopoetic relation.

This ethopoetic incorporation is the writing of a corpus, the body with which you meet your peers, so that they can see your spiritual genealogy. Since this demonstration of the construction of the self by fragments is forcibly a negotiation of what is right or wrong, good or bad, and thus constitutive of a doxa (the community of values), we propose to call this relation of the ethical incorporation to the others a doxopoetic relation.

And now we get to the problem of saying I. The doxopoetic relation is a way of showing yourself as a textual corpus, and as Levinas was kind enough to remind os, to show yourself in a meaningful way is to speak. Let’s return to housekeeping for a moment. The ordering of the self as a well-kept abode is to a wide extent a doxopoetic relation. Of course, you yourself can appreciate nice furniture, a clean floor, art on the walls and a good espresso machine but when this becomes constitutive of who you are, the fragments that make up your public face or body, there is trouble. When the well kept abode of the self, whether an actual abode or an actual self, is no longer a function of your way of life, your life form, your personal praxis, but a means to the end of saying I, so that the others will see your “I” and raise you one more, then the I will condemn itself to an eternal existence as not-I.

We’ll get there eventually, don’t you worry. To be continued…

In the past few days we have had several posts of housekeeping by Housekeeping. The housekeeping department now feels that it might be time to have a post on housekeeping – reticular, domestic and other.

As is widely known, the greek word for housekeeping is oikonomos. In the wild currents of time this word swirled and bobbed until it multiplied and transformed into the English word economy, the French économie, the German Ökonomie, the Danish økonomi and many others (Greek words are strumpets and have bastard children everywhere). As such, a housekeeping crisis might be waitin’ ’round the bend, my Huckleberry friend, if the financial rugrats do not get their house in order in the near future.

As implied by the historical and geographical transformation of the term oikonomos, there are many different forms of economy. One among them is, as suggested above, related to money and their less than evenhanded distribution between what we might call agents. These could be nations, companies, the man on the street, the person writing this, or even actual secret agents with surprising gadgetry and a license to kill. A very different and in many ways more interesting type of economy is what a long dead Austrian psychoanalyst dubbed libidinal economy. Libido is the instinct energy or force, contained in what Freud called the id, the largely unconscious structure of the psyche. Sometimes libido is perceived as mere sexual energy but we’ll try not to mount that old hobby horse or, indeed, to mount anything or anyone – at least for the duration of this post.

Libidinal economy is thus the restrictions on pure libidinal flow imposed by the super ego. Restricted libido can be good and bad, the good one being sublimation, i.e. the productive usage of libidinal energy or the channeling thereof towards productive instead of destructive outlets. This type of economy, of course, is the housekeeping of the ego. Bear with us, we are within smelling distance of something like a point…

To be continued…