2nd Part: COUPLES THERAPY & the invent of the couple


Couples Therapy: As we left it last time with the first part, we said that It can turn out that every time I enjoy something or someone, I enjoy it less.

Each next time, what I have enjoyed is less valuable. And my desire is more diminished.

Therefore, even if my desire is intense, this intensity does not give any permanent guarantee, either to me or to the other, because, as we see so often in Psychoanalysis sessions or in couples therapy, desire can be displaced or fade away or decreased with time.

Furthermore, desire is not just mine. The instinct is. It is supposed to be inscribed in my nature, to function automatically.

But this is not the case of desire. Desire depends on the circumstances, on the situation, and most of all on the Other to whom it is addressed.

My desire is linked to the desire of the Other in many ways.

My desire is linked to the desire of the Other in many ways. My desire can echo the Other’s desire.

Then, it is necessary that the Other desires so that I desire in return. Then I watch for the signs of his desire in order to desire.

This can mean to say kind of a twist-tongue, that I desire to desire what he desires, to confirm to me what he desires.

But this can also mean to say that I have to desire a different thing than the one he desires so that my desire is mine for me so that I am myself.

So that I do not vanish in his desire. This desire for the Other who solicits me, incites me, wants something from me that disturbs (dérange) me in my routine, I can also hate him, desire to exterminate him, to abhor his manifestations, obliterate his signs.

There is yet another way to find in the Other´s desire a compass for mine, it is that it poses an obstacle, a limit, a law, that prohibits desire. It is that he says this does not have to be desired. 

I know where the desire is. I know then that what is desirable is what makes me guilty, that to which one does not have a right, what is forbidden.

All of these possible impasses are played again, consciously or not, with this new couple in this new part, with the psychoanalyst in your sessions when you seek couples therapy, or because of any couples difficulties, you might be going through.

Of course, I would be able to give examples, but I am not going to give any.

It is you who give them because I think that everyone can find to be recognized in what I say here at one moment or another, on one side or another, but to recognize their neighbors, partners.

But yes, in these descriptions, even if they are allusive, one can recognize oneself as can others, precisely because desire is a bond, an ultra-sensible relation with the sign of the Other.

Desire passes from one to another

Because desire passes from one to another, is communicated, reversed. And it is also the mirror to the skylarks, that is to say, it is deceptive.

But there is also something else than desire.

There is jouissance and at this level, one cannot recognize oneself.

At this level, there is no human partner. At this level, one does not have a human partner who is either of the other sex or of the same sex.

There, there is a relentless demand (exigence) that in Freud’s terms is called the drive.

A demand that does not quench like thirst, which does not satisfy like hunger, an imperative, absolute demand, which cannot be expressed in words, but which is insatiable, always wants more, does not know limits or end of time.

This demand has no face, no head, it is acephalous.

Nor does it cling to the person of the other either, but only seeks self-fulfillment, to buckle its loop on itself by means of something that allows the body to enjoy (jouir) itself.

This something that the drive needs, and which without it there is anxiety, was recognized by Freud first in different pieces of the body but he also noticed that these body pieces of the body were also replaceable by lures, by semblants.

And what is this lure?

It is the small piece of fabric that the child begs for to fall asleep and which mysteriously calms him down, but it is also the most elaborate artistic object or the most recent technological object, and that is for each of us an essential partner.

But it is not human. It is inhuman or rather a-human and it does not lead you directly to the sexual partner, it is not at all the same as the sexual partner.

It is bizarre, no doubt, but that’s what Freud’s discovery and what we do again in psychoanalysis: it is that there is the side of desire and the side of jouissance and that these two sides do not fit naturally.

There is an abyss, a break between the two. Eroticism as they say is not all in one piece. It is divided.

Words taken from Jacque-Alain Miller

1st Part: COUPLES THERAPY & the invent of the couple

1st Part: COUPLES THERAPY & the invent of the couple


Couples Therapy: When you are going to encounter a psychoanalyst, you encounter a partner – a new partner you have not encountered in your life and with whom you are going to play a new part (partie).

So that for this part to take place you must both, you and him or her, be there in person. 

Not necessarily you and your couple have to be there for a couples therapy, the thing is that you will make this new couple with the psychoanalyst.

The part is played solely in speech. But why? Why does one add to one’s life this part to be played and this partner of speech, this supplementary interlocutor who in addition speaks so little as it must be confessed?

One does it when one does not find oneself there with partners in one’s life. Then is when we usually look for couples therapy.

Of course, it would be simpler if there was such a thing as the sexual instinct.

Quite simply, if the sexual instinct existed in human space, there would not be psychoanalysis, and nevertheless couples therapy, because we would not have to ask ourselves any questions.

That’s because there would be a blind, mute force which would guide you and lead you towards the partner that you must have, the type of partner, the standard type, the one who corresponds to you.

Well, that would must likely be the ideal. Besides, it is probably the idea or the ideal that one can have concerning the sexuality of animals.

There is no need to be a psychoanalyst to know that this is not how things happen in the human space.

Human sexuality does not pass through the instinct. Human being does not go straight to his partner.

He has to pass through a whole labyrinth, through mazes, through a true palace of mirages, through impasses and his sexuality is shattered, problematic, contradictory and in the end, we can say, painful.

There is no instinct, there are most complicated functions – there is desire, jouissance, love. And on top of that all these do not agree, do not harmonise, do not converge on the partner who would be the good of which one would have the certainty that it is the good.

That good one with whom no need of couples therapy would have to de taken into account at all.

First desire. Desire is not an instinct because the instinct knows, even if this knowledge remains opaque.

The instinct says silently always the same thing, it is constant. Desire, on the contrary, does not know, is always linked to another question, is itself a question: 

what do I truly desire? Is it my true desire? Is my desire a good or a bad one, is it harmful, is it forbidden? Is what I believe to be my desire not an illusion? And this question about desire can lead to perplexity, to immobilisation.

Therefore, desire does not know. Of course, there is what I demand. What I demand I believe to desire but is it what I truly desire?

Then, in distinction to the instinct, desire is not constant, it is not invariable, but, if one can say so, intermittent, it goes and comes.

It circulates, sometimes it is dispersed, sometimes it is focused, sometimes it is even annulled, vanished. I say then that I am bored or depressed.

Here is something, someone I really desire. Here I get it. And suddenly, at the moment when it is offered to my jouissance, when I would only have to enjoy (jouir) it, here the desire is eclipsed.

But if I enjoy (jouis) it, is it getting better? It can turn out that every time I enjoy something or someone. I enjoy them less. What I have enjoyed is less valuable. And my desire is more diminished.

2nd Part: COUPLES THERAPY & the invent of the couple

1ª Parte: TERAPIA DE PAREJA & el invento de la pareja

En la Terapia de pareja, cuando vas a tener una entrevista con un psicoanalista, te vas a encontrar con un partener, una pareja (una nueva pareja que no habías tenido antes en tu vida, y con quien vas a jugar una nueva partida.

Así que, para que esta nueva parte se de, los dos tenéis que estar allí en persona.

No es necesario que estés con tu pareja para terapia de pareja en el psicoanálisis, ya que se da una nueva pareja, la que haces con tu psicoanalista.

La partida se juega solamente en el discurso. ¿Pero por qué?. ¿Por qué uno, o una, añade esta parte, y este partener, esta pareja del discurso, a su vida para ser jugada, este interlocutor suplementario, que además debemos confesar que habla tan poco?

Terapia de pareja – Psicoanálisis

Uno, o una, lo hace cuando no consigue encontrarse por ahí a sí mismo con  parteners, con parejas, en su vida. Es en ese momento cuando se busca la ayuda de  la terapia de pareja.

Por supuesto, sería mucho más fácil si existiera el instinto sexual.

Si existiera el instinto sexual en el espacio humano, entonces no existiría el psicoanálisis, y ni mucho menos terapia de pareja, ni haría falta, porque no nos haríamos ninguna pregunta.

Esto es así porque entonces habría una fuerza ciega y muda que nos guiaría y nos acercaría a la pareja que tendrías que tener, el tipo de pareja, la pareja estándar, la que te corresponde.

Bien, eso sería seguramente lo ideal. Además, es probablemente la idea, o el ideal que uno puede tener respecto a la sexualidad de los animales.

No hace falta ser psicoanalista para saber que no es así como sucede en el espacio humano. La sexualidad humana no pasa por el instinto.

El ser humano no se dirige derecho a su pareja. Sino que tiene que pasar por todo un laberinto, marañas, un auténtico palacio de espejismos e impases, donde su sexualidad está fragmentada, es problemática, contradictoria, y al final podemos decir, dolorosa.

No hay instinto, hay funciones mucho más complicadas: hay deseo, goce, amor.

Y encima de todo eso no acuerda, no armoniza, no converge en la pareja que sería la buena, de la que uno tendría la certeza de que es la buena.

Esa buena pareja con la que la terapia de pareja no tendría ni que ser concebida.

Terapia de Pareja – Primer deseo

Primero deseo. El deseo no es un instinto, porque el instinto sabe, aún cuando este conocimiento permanece opaco. El instinto siempre dice lo mismo silenciosamente.

El deseo, por el contrario, no sabe, siempre está ligado a otra cuestión, otra pregunta, es él mismo una pregunta:

¿A quién deseo realmente? ¿es mi deseo verdadero? ¿mi deseo es bueno o malo, es dañino, está prohibido? ¿Es lo que cero que es mi deseo, y no una ilusión?.

Y esta cuestión acerca del deseo puede llevarnos a la perplejidad, a la inmovilización. Así pues, el deseo no sabe. Por supuesto si hay demanda. Lo que demando creo que es lo que deseo, pero ¿es lo que verdaderamente deseo?.

Para distinguirlo del deseo, el deseo no es constante, no es invariable, pero si puede decirse así, es intermitente, viene y va.

Circula, algunas veces se dispersa. Aquí hay algo, alguien a quien realmente deseo. Lo consigo.

Y de repente, en el momento en el que se ofrece a mi goce, cuando solo tendría que disfrutarlo, el deseo se eclipsa.

Pero, si consigo disfrutarlo, ¿es cada vez mejor? Resulta que cada vez que disfruto algo o  alguien, lo disfruto menos. Lo que he disfrutado pierde valor. Y mi deseo disminuye.

Mare Magnum
Mix Media
Mila R. Haynes

Aunque mi deseo sea intenso, esta intensidad no da ninguna garantía permanente, ni a mi ni a ningún otro, porque, como tantas veces lo vemos en sesiones de psicoanálisis y en terapia de pareja, el deseo puede estar desplazado o desvanecerse o disminuir con el tiempo.

El deseo no es solo mío. El instinto si lo es.

Se supone que está inscrito en mi naturaleza, que funciona automáticamente. Pero este no es el caso del deseo.

El deseo depende de las circunstancias, de la situación y más que nada del Otro al que se dirige.

Mi deseo está vinculado al deseo del Otro de muchas maneras. Mi deseo puede ser el eco del deseo del Otro.

Es necesario que el Otro desee para que yo desee de vuelta. Entonces miro buscando los signos de su deseo para poder desear.

Esto puede entenderse como que deseo lo que el Otro desea, para que me confirme lo que desea.

Pero esto también puede ser como decir que tengo que desear algo diferente de lo que el Otro desea para que mi deseo sea mío para mi, para ser yo mismo. Para que así no me esfume en su deseo.

Este deseo para el Otro que me solicita, me incita, quiere algo de mi que perturba mi rutina. También puedo odiarlo, desear exterminarlo, aborrecer sus manifestaciones, eliminar sus señales.

Hay sin embargo otra cosa que puedo encontrar en el deseo del Otro, una brújula del mío, este será el que pone un obstáculo, un límite, una ley, que prohíbe el deseo.

Es el que dice esto no tiene que ser deseado. Se donde está lo deseable. Se, entonces, eso que es deseable es lo que me culpabiliza, eso a lo que uno no tiene derecho, lo que es prohibido.

Principales Conclusiones

Todas estos impases posibles se juegan de nuevo, consciente o inconscientemente,  en la nueva partida con esta nueva pareja, con el psicoanalista en las sesiones cuando buscas terapia de pareja, o por las dificultades por las que puedas estar pasando con tu pareja.

Por supuesto, puedo dar ejemplos, pero no voy a dar ninguno.

Eres tú quien los da porque creo que cualquiera puede reconocerse en lo que digo aquí en algún momento u otro, de una u otra manera, o reconocer ahí a sus vecinos o parejas.

Pero sí, en estas descripciones, aunque sean de por sí evocadoras, uno puede reconocerse a sí mismo y a otros, precisamente porque el deseo es un lazo, una relación ultra-sensible con la señal del Otro.

Porque el deseo pasa de uno a otro, se comunica, invertido. Y es también el espejo de las alondras, o sea que es engañoso.

Self-Discipline and Pandemic

Worldwide, Spanish and more specific Madrid government, appeal to our sense of responsibility once and again, to each other’s care, to impose ourselves the pertinent self-discipline. It cannot be any other way, that is how it is thought by the common sense. The same is for anyone who asks for a psychoanalyst in Madrid and in any other part of the world. In fact the formula it is imposed just by it is prudence and soundness. The difficulty is that there are three problems that the democratic parties cannot address. At least by now, it becomes structurally impossible to face them, even beyond the psychoanalysis, although perhaps workable with a psychoanalyst.

The First one, already pointed by Kant, and showed once and again by all the ones that asks for a Psychoanalyst in Madrid, as it is happening in my private practise, is that the subject is working by a sensitivity always dragged by his or her personal interests, and easily distracted from the imperatives of the practical reason. It is from here where the fastidious and truthful Peron´s formula comes: man is good, but watched, much better.

Secondly, Freud´s lucid observation, that one who creates psychoanalysis more than a century ago: Modern civilizations progress and advance to an all the time increasing stronger pressure towards the dead drive. We, Madrid psychoanalysts, see this the same way than Freud did far away. Any pleasure offer can possibly include and oversight which gives way to the dead drive. There are thousands of people that do not believe in the State public word, not in Madrid, nor in Spain, perhaps neither in Europe nor other Continents. It is not that they are deniers, but in their very guts, there is something like “this does have nothing to do with them”, even in a way that confines with the magic thinking of believing that they are immunized. Although they cannot give an account of all of this, we have testimony of it so many times in our psychoanalysis private practice.

The inevitably Third point is made up by the very own capitalism conditions, the demand to dwell in an absolute present, without any possibility of future historic perspective, and the famous “carpe diem” success, more listened as more catastrophic the situation is. That’s the reason why our world is tinged with such an apocalyptic atmosphere, and I repeat myself, not just in Madrid, but I believe, worldwide. The disorder in which the capitalist western civilization is being driven into, demands not to ignore a question coming from the crossroad itself, can the democratic and popular governments build up a new non-repressive authority? And yet, enough firm as to give a new consistency to the sovereignty exercise?  

(Words taken and translated from Jorge Aleman speech)

Psicoanalista en Madrid: Autodisciplina y pandemia


Los gobiernos en Madrid, en España y mundialmente, apelan una y otra vez a la responsabilidad personal, al cuidado por los otros, a imponerse la autodisciplina pertinente.

No puede ser de otra manera.

Así lo piensa el sentido común y por supuesto el que consulta un Psicoanalista en Madrid y en cualquier parte del mundo, de hecho, la fórmula se impone por sensatez y prudencia.

El problema es que hay tres problemas que los gobiernos democráticos no pueden abordar.

Por lo que, al menos por ahora, resulta estructuralmente imposible afrontarlos, incluso más allá de los psicoanálisis.

En primer lugar,

Y ya señalado por Kant y demostrado, una y otra vez, con los que llegan a una consulta de psicoanálisis, es que el sujeto está trabajado por una sensibilidad que siempre está atraída por sus intereses particulares.

A pesar de que no se de cuenta, y se distraiga con facilidad de los imperativos de la razón práctica.

Por esta razón, es de donde quizá surge la fastidiosa y veraz fórmula de Perón:

“El hombre es bueno pero si se lo vigila mejor”.

En segundo lugar,

La lúcida observación de Freud, el cual creó el psicoanálisis hace ya más de un siglo:

“Las civilizaciones modernas progresan”.

Así lo vemos los Psicoanalistas en Madrid también, avanzan hacia una presión cada vez más fuerte de la pulsión de muerte.

Cualquier oferta de placer puede eventualmente incluir el descuido que le abre paso a la pulsión de muerte.

Hay miles de sujetos que no creen en la palabra pública del Estado, ni en Madrid, ni en España, ni en Europa, ni en otros continentes.

No es que sean negacionistas, pero en su fuero interno, es algo así como que “la cosa no va con ellos”, incluso de un modo que confina con el pensamiento mágico y se sienten inmunizados.

Aunque no puedan dar cuenta de ello.

Así lo comprobamos en la consulta de psicoanálisis, tantas veces.

En tercer lugar,

Inevitablemente lo constituyen las propias condiciones del capitalismo, las cuales exigen habitar en un presente absoluto, sin posibilidad de perspectivas históricas de futuro.

Y el famoso triunfo del “carpe diem” que tanto se escucha cuánto más catastrófica parece la situación.

De ahí la atmósfera apocalíptica que tiñe a nuestro mundo, repito, no solo en Madrid, ni España, va más allá, sin duda.

El desorden en el que la civilización occidental capitalista va ingresando exige no desatender una pregunta que surge de la propia encrucijada.

¿Pueden los gobiernos populares y democráticos construir un nuevo tipo de autoridad no represiva?

¿Pero lo suficientemente firme como para darle una nueva consistencia al ejercicio de la soberanía?

Donde la apelación a la llamada autodisciplina no constituya la última palabra en la catástrofe pandémica.

Palabras recogidas de Jorge Alemán.

Psicoanalista y escritor.

Esas y muchas otras preguntas se abren y despliegan en el trabajo con un Psicoanalista en Madrid, y en cualquier rincón del mundo donde los haya.

Black & White

9 de Enero 2021

Black & White

Absolutamente espectacular. INÉDITO. Una borrasca, “Filomena” colapsa Madrid capital y comunidad, y gran parte de España. Primero el bichito que tiene al mundo entero en vilo,…ahora una capital europea bloqueada por la nieve. Ni las ambulancias pueden salir, ni llegar a los hospitales…si hoy alguien tiene una urgencia en Madrid, no podrá ser atendido…

Una vez más, la realidad, lo Real en psicoanálisis,  supera toda ficción, todo semblante, e imaginario…a penas nos queda lo simbólico, como estas letras que se deslizan desde mi intelecto-ser a la pluma y de ahí al papel.

Palabras, significantes que intentan rodear, quizá adornar, ese Real que siempre, siempre, siempre se nos escapa…y nos supera? Ahí, no siempre.

A veces, como hoy, lo abrazamos, lo acogemos de alguna manera con lo simbólico y lo enredamos en nuestra querida cadena borromea para hacer, incluso a veces, espectaculares trenzas.

Yo lo recojo hoy en este escrito, porque la emoción y el espectáculo tras los cristales de casa, de cielos blancos, copos arrastrados por la ventisca constante, calles, árboles y edificios cubiertos por metros de nieve, se me desbordan en estas líneas negras que formando palabras escritas quisieran decir algo, o quizá nada…

Solo, sin embargo


             Lo Real

                 …que una vez más

               deja para mi,

               clara evidencia de su primacía.

                            ES  PECTA   CULAR!!!

Madrid. Avenida Doctor Arce. 9, Enero, 2021
Madrid. Avenue Doctor Arce. January 9th. 2021
Mila R. Haynes

January, 9th, 2021

Black & White

            Absolutely spectacular. UNTOLD. A tempest, “Filomena” collapses Madrid capital, community and a big part of Spain. First the tiny bug that has put the whole world on edge…now an European city blocked by snow. Not the ambulances can leave, nor reach the hospitals…if anybody is in an emergency today in Madrid, they would not be attended…

            Once again, the reality, the Real in psychoanalysis, outdoes fiction, every Semblance and Imaginary…we merely have left the symbolic, as this letters slippering from my self-intellect to the fountain pen, and from there to the paper.

            Words, signifiers trying to surround, perhaps adorn, that Real that always, always, always flees from us…and surpass us? There, not always.

            Sometimes, like today, we embrace it, we accommodate it somehow thanks to the Symbolic, and we twisted it in our beloved Borromeo´s chain to make with it, even sometimes, spectacular braids.

            I do embrace it today in this writing, because the emotion and the spectacle behind our windows, the white sky, snowflakes dragged by the constant blizzard, streets, trees and buildings covered by meters of snow are pouring out in these black lines, which shaping written words would like to say something, or perhaps nothing…

            Just, nevertheless

                     nip it,

                        the Real

                             …that ones again

                             make to me,

                             clear evidence of its primacy.

                                     OUT  STAND ING!!!!

Madrid. Berlin. Park. January 9th, 2021
Madrid. Parque de Berlín. 9 de Enero, 2021
Mila R. Haynes

Psychoanalysis view of the fascinating 2020 US elections. Las fascinantes elecciones 2020 de USA bajo el punto de vista del Psicoanálisis.

As I am not a political analyst, I immerse myself with profane curiosity in the fascinating phenomenon of the US elections. “American democracy hangs by a thread” was the title that Umair Haque gave to one of his lucid articles a few days ago, in which he throws a powerful light on what is happening in that country, or rather, what is happening in the world. The American elections are not simply the symptom of the serious disease that that nation is experiencing, a disease much more serious than COVID, one that has begun to destroy the social fabric and generate consequences throughout the planet.

This is not the classic claim that what happens in the United States has repercussions in every corner of the world. Much more than that, these elections institute a radical turn in political praxis. In other words, the most aberrant is integrated into the “new normal” as a fact of nature, and the disconnection between ethics and politics reaches a dimension that takes us back to the Germany of the Third Reich. Even overwhelmed by the joy of the result, I read the numbers with disbelief. Trump has obtained five million more votes than in 2016, also achieving a notable increase among the black, Hispanic, and female populations, despite having vomited in their faces. It is the tremendous realization that violence, slander, impunity, indecency – which have always existed in the political arena – are now fundamental instruments of governance. Democracy has been stealthily corrupted by the most unworthy forms of manipulation, to the extent that a coup d’état becomes a latent possibility. The coup d’état is no longer an attack on democratic legality precipitated from outside the system. On the contrary, the coup d’état of modern capitalism not only dispenses with military force but relies exclusively on legitimate voters, capable of supporting even that which is going to lead them to social exclusion, illness, and death. The democratic coup d’etat is the latest sophistication of contemporary capitalism which, as we know, possesses the alchemical faculty of turning the most abject into consumable merchandise. The genius of Philip Roth saw this clearly in his novel “The Plot Against America”: a United States dominated by Nazism. It is true that Hitler managed to captivate 99% of the Germans, but his strategy was based on directing hatred at a perfectly defined sector of society. Trump inaugurated a new model, according to which the ferocity of fanaticism applies to all. Since he emerged in the political arena he has spread hatred in all directions. The Jews did not support Hitler. In these latest elections, Trump obtained an increase of 12% among black voters, 32% among Hispanics, and 22% among women, compared to the 2016 elections. An increase in the very groups who were ruthlessly addressed, without using any euphemism, calling each thing by name. Political analysts everywhere stumble upon that mystery that sociology, history, and economics together cannot solve: the determined will that takes hold of the masses, driven to dismemberment, to cannibalism, and ultimately to suicide. The triumph of Biden, which the whole world should celebrate, does not mean the end of the Hydra. It is the beginning of a new game where rules have been incorporated that, even intuitively, certain leaders apply in many supposedly democratic countries: the magic formula of sadism as a consensual instrument of domination.

A democratic coup allows “legal” concentration camps to form part of the institutions of control, as has happened during the Trump Administration. Millions of bodies exalted and excited by hatred offer themselves as support for the one who will end up destroying them, a grotesque ceremony where the erotic relationship between the leader and his servants is staged. Millions of bodies applauding the “soft” coup that makes use of bot technology and judicial subterfuges. Amid so much despair, this coup has been reined in today.

But it is not advisable to fall asleep. The Monster has laid its eggs everywhere, and there are millions of bodies ready to give them warmth and shelter for the duration of their period of incubation. From each of them will be born a new supporter of cruelty, a defining feature of the current operating system of democracies. In her novel “Children of Men”, P.D. James also envisioned a freely voted totalitarian world. God will first have to drive out the Demon before He can bless America again. God defeated the Devil way back in time. Let’s see if he will be able to do it again.


Sin ser un anlista politico, me introduzco con curiosidad profana en el fascinante fenómeno de las elecciones de USA. “La democracia americana cuelga de un hilo” era el título que Umair Haque ha dado a uno de sus lúcidos artículos hace unos días, donde arroja una potente luz sobre lo que está pasando en ese país, o quizá, lo que está pasando en el mundo. Las elecciones americanas no son sólamente el síntoma de la seria enfermedad que padece esa nación, es una enfermedad mucho más seria que La COVID, que ha empezado a destruir el tejido social y que genera consecuencias en todo el planeta.

Esta no es la clásica queja de que lo que pasa en Los Estados Unidos tiene repercusión en todas las partes del mundo. Es mucho más que eso, estas elecciones instituyen un giro radical en la praxis de la política. Dicho de otra manera, lo más aberrante está integrado en la “nueva normalidad” como un hecho de la naturaleza, y la desconexión entre la ética y la política alcanza una dimensión que nos lleva de vuelta a  Alemania y el Tercer Reich. Aún impresionado por la alegría del resultado, leí los numeros con desconfianza. Trump ha obtenido cinco millones de votos más que en el 2016, incluso obteniendo un notable aumento entre los negros, hispanos y la población femenina, a pesar de que haya vomitado en sus caras. Es tremendo darnos cuenta de que la violencia, la calumnia, la impunidad, la indecencia –que siempre ha existido en la arena política- son ahora instrumentos fundamentales para governar. La Democracia ha sido corrompida a hurtadillas por las formas más menospreciables de la manipulación, hasta tal punto que un golpe de estado se convierte en una latente posibilidad. Un golpe de estado ya no es un ataque a la legalidad de la democracia precipitado desde fuera del sistema. Al contrario, el golpe de estado del capitalismo moderno no solo viene con la fuerza militar, sino que se basa exclusivamente en votantes legítimos, capaces de soportar incluso eso mismo que les va a llevar a la exclusión social, la enfermedad y la muerte. El democrático golpe de estado es la última sofisticación del capitalismo contemporéneo, que, como sabemos, posee la alquímica facultad de convertir casi todos los objetos en mercancía consumible. El genio Philip Roth vió esto claramente en su novela “El complot contra America”: Un Estados Unidos dominado por el Nazismo. Es cierto que Hitler consiguió cautivar al 99% de lo alemanes, pero su estrategia se basaba en dirigir el odio a un sector de la sociedad perfectamente definida. Trump inauguró un nuevo modelo, según el cual la ferocidad del fanatismo se aplica a todo. Desde que ha emergido en la arena política, ha esparcido odio en todas direcciones. Los judíos no apoyaban a Hitler. En estas últimas elecciones, comparando con el 2016, Trump ha obtenido un aumento del 12% entre los votantes negros, 32% entre los hispanos y 22% entre las mujeres. Un aumento en los mismísimos grupos a los que se dirigió despiadadamente, sin eufemismo alguno, llamando a cada cosa por su nombre. Los analistas politicos de todas partes tropiezan con ese misterio que la sociologia junto con la historia y la economía no pueden resolver: la voluntad decidida que se apodera de las masas, conducidos al desmebramiento, al canibalismo y en ultima instancia al suicidio. El triunfo de Biden, que todo el mundo debería celebrar, no significa el fin de Hidra. Es el principio de un Nuevo juego donde las reglas han sido incorporadas de tal manera que, incluso intuitivamente, algunos líderes lo aplican en muchos países supuestamente democráticos: la mágica formula del sadismo como un instrumento consesuado de dominación.

Un golpe democrático permite que campos de concentración “legales” formen parte de las instituciones de control, como ha sucedido durante la Administración de Trump. Millones de cuerpos exaltados y excitados por el odio se ofrecen como apoyo al que terminará destruyendoles, una ceremonia grotesca donde se escenifica la relación erótica entre el lider y sus siervos. Millones de cuerpos aplauden el golpe “suave” que utiliza tanto el subterfugio de la tecnología como el judicial.  En medio de tanta desesperación este golpe ha sido frenado hoy.

Pero no es recommendable quedarse dormido. El monstruo ha dejado sus huevos por todas partes, y hay millones de cuerpos dispuestos a darles calor y cobijo durante su periodo de encubación. Por cada uno de ellos nacerá un nuevo partidario de la crueldad, una característica que define al sistema de democracias que opera en la actualidad. P.D. James, en su novela “Hijos de los Hombres”, también visionó un mundo libremente votado totalitario.

Dios tendra que echar al Demonio antes de que pueda bendecir otra vez a America. Dios derrotó al Demonio en tiempos remotos. Veamos si lo puede hacer otra vez.  

Gustavo Dessal     

After the coronavirus passes

After the coronavirus passes, so they say, the world will not go back to what it was before. When we emerge on the other side of the pandemic’s rabbit hole, they tell us, the world will be different and so will we. Current views suggest that a crisis is a door to the unknown and many try to speculate what the future holds, letting free a surge of fantasmatic and delusional forecasts. Nevertheless, the majority agrees it is yet too soon to estimate what may follow once the pandemic settles down.

Ninety years ago, when the world was in turbulence, in times of major political, social and economic changes, Freud published what was badly translated as “Civilization And Its Discontents” – “Das Unbehagen In Der Kultur”[1]. Only ten years earlier he lost his daughter, Sophie, to the Spanish flu. The young democracy of the republic of Weimar was unstable and fragile, the Wall Street Crash of 1929 and the ensuing financial crisis took its victims and central European anti-Semitism was on the rise. Perhaps it was a sense of urgency that drove him to write this prophetic text.

In order to avoid dis-civilized mayhem, man must relinquish happiness and freedom“, Freud claimed. For culture to be established and for it to endure, human beings need to forego their aspirations for complete happiness and whole-encompassing freedom. “We shall never completely subdue nature”, Freud wrote. “It seems to be certain that our present-day civilization does not inspire in us a feeling of well-being” he added, and “the liberty of the individual is not a benefit of culture” he concluded. Admirably, Freud went very far with his propositions, but perhaps he did not go all the way.

In his Seminar XI – The Four Fundamental Concepts of Psychoanalysis – Lacan said that “[The] split constitutes the characteristic dimension of analytic discovery and experience; it enables us to apprehend the real, in its dialectical effects, as originally unwelcome. It is precisely through this that the Real finds itself, in the subject, to a very great degree the accomplice of the drive”. The lost object which inhabits this split, as a void, is what bears the name in Lacanian algebra – the petit a.

“The Void”
Mila R. Haynes

We “have recognized the evolution of culture as a special process, comparable to the normal growth of an individual to maturity”, Freud maintained. Hence, we may accordingly maintain, that cultures, as subjects, are constituted upon a split, a Real, an object petit a, which is an accomplice of the drive.

In this respect, happiness and freedom waived on behalf of culture, are but mere objects of disposal, standing for object petit a, inhabiting the void of the Real and concealing castration, just for them to be constituted as lost objects to begin with. As such, they are but remnants, fragments, leftovers to be rid of, in order for culture to sustain itself.

Three years after the publication of “Das Unbehagen In Der Kultur”, Freud had witnessed how the National Socialist Party of Germany gained government control and embarked on a venture to create a new German culture and identity, while Jews where radicalized as an object a, embodying a Real excess that the fabric of Nazism could not incorporate.

Indeed, we cannot thus far tell how we will emerge on the other side of the pandemic, but be that as it may, whatever new forms of culture will appear, they will materialize according to the choice of that which will occupy the place of object petit a and will be the accomplice of the drive.

Yaron Gilat

I Wish… Quisiera…

“I wish I could paint the wet soil flavor after the rain”

“Quisiera poder pintar el sabor de la tierra húmeda después de la lluvia”

Mila R. Haynes

Mila R. Haynes
Photography. September 2020

Cómo hacer??

La pregunta que insiste en distintos foros ya no es ¿”Qué hacer”? (Lenin) sino “¿Cómo hacer?”. Cuando se describe la potencia del Capitalismo en su reproducción ilimitada y en su nuevo propósito de gobernar las almas, cuando se capta que el Neoliberalismo constituye una seria alteración antropológica donde el ser humano se convierte en el “Homo Economicus “

“Homo Economicus tratando de escapar”
Tinta. Ink
Mila R. Haynes

una condición que intenta hacer de cada existencia un capital humano, la pregunta por las condiciones transformadoras de la política se vuelve tan grave como atravesada por serias incertidumbres.

Jorge Alemán (estracto) “Pagina 12” 10/10/2020