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  • mono 3:48 pm on April 5, 2008 Permalink | Reply
    Tags: Decentered Self, Extimacy, Fragmented Body, , , , , , , Social Media Fatigue, , , ,   

    The Extimacy of the Interface 

    Photo by Late Night Movie

    Between the person and the interface of social media, there is a human or humans. In this medium of the blog, I present the reader with static yet increasing snippets from my side of existence and from the zone of other networked friends, bloggers, writers, musicians, designers, critics and thinkers that are blended as a part of me and projected through me into this particular interface. This interface is likely to be one that is quickly passed over in the “stumbling” search for interesting (read: instantly consumable and sharable) web content, or aggregated into a syndicated reader of which one can skim the title for potential after-dinner relevancy. Perhaps this page will appear in a “Google” search for such oddities as “man in mini-skirt” or “Japanese character.” Or, the interface between myself and you could share some kind of interaction in the form of the comment, the email, the mutual subscription to our Twitter feeds.

    The New Sky

    The human body weakens with time spent sitting in front of one’s computer. Legs become restless, throats parched, yet the fingers and the eyes remain alert, remain active, irking out some yelp to be heard by a random passerby. Although, perhaps the yelp is felt in a close friend who is interfacing with the Web at the same time. Your legs, still growing restless for communication with the Earth outside, disappear from your consciousness, the power of the fingers taking control, the imagined presence of the close friend being delivered to your interface via a network, across multiple networks achieves some kind of satisfaction which stirs within you. Outside, there is the sky and the wind, but the Web has created a new kind of outside for you: the Web is not like gazing into the vast emptiness of the sky, but akin to strolling through the labyrinthine streets of Tokyo. Around this corner, a small restaurant located next to a contemporary art museum. Your options have expanded…you feel connected, but you are merely connected to the symbolic, the imaginary, to the interface of the other, a responsible interface nonetheless.

    Extimacy

    Psychoanalyst, Jacques Lacan coined the word “extimacy,” to express the intersubjective workings of the subject and of the unconscious. For Lacan, the subject is not only within him or herself, but also realized in the other. We could look at the interface of the Web and, moreover, Web 2.0 as a mode of exercising extimacy with other people. A social networking profile is created and within that profile is a blending of various symbols from film, TV, art, others’ photography and so on. Contacting others and “friending” others based on similar web-surfing habits expands one’s online self and entwines within one, the interests and symbolization of another person. Moreover, when looking at the interface of the computer screen, one experiences the decentering of one’s self-image, a fragmented mirroring back of oneself occurs. Desires that are posted by other people, become one’s own desires, desires that one did not even know existed. By expanding one’s network, one comes to see oneself as projected by these other people. Again, there is an intertwining, a conjoining of self and other and in this conjoining, an extimate self is realized.

    Meanwhile, you are brought back to your physical body, the body that wishes to move, to temporarily suspend time with this interface. You cannot see your own face, the reflection from the interface is put on “sleep mode” and you step away, into another interface.

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    • ysinembargo magazine 6:28 am on April 1, 2009 Permalink

      Very interesting, J.G. We’re thinking on the extimacy concept for a future YSE issue.

      We enjoy your website.

      Salut,
      fernando.

  • mono 12:02 am on April 3, 2008 Permalink | Reply
    Tags: Fragmented Body, , Online identity, , , , Subcultures, Urban Primitive   

    The Fragmented Body: An Entangled Web of Desires 

    Mirror phase according to Jacques LacanImage from WikipediaJacques Lacan‘s idea of “the fragmented body” is of interest to me and I wish to briefly talk about it in relation to the virtual body of cyberspace. For Lacan, the fragmented body emerges in infancy when, for example, the infant sees his or her body in the mirror and recognizes the body to be somehow apart from oneself. That is to say, the synthesis that was once a wholeness becomes fragmented by coming to see the body as being decentered from the physical body. Moreover, this idea of fragmentation can also be manifest in the subject’s desires, having come from without, which work to fragment the sense of self wholeness. This fragility that we once had, now fragmented and split off from us comes back to haunt us in cyberspace.

    Cyberspace invites us to display ourselves, to willingly fragment ourselves through social networking sites, photo sharing sites, video blogs (vlogs), web logs (blogs) and so on. The imaginary trick is to think that we are somehow actually “there,” but where exactly is that there? On the screen? On a server? Thus, the horror of hacking is due in part to the idea of one’s very identity being somehow severed from one’s control.

    The Encyclopedia of Lacanian Psychoanalysis provides a useful quotation from Lacan, “‘He [the subject] is originally an inchoate collection of desires – there you have the true sense of the expression fragmented body.'” What this means is that the creature called “human” is that creature that desires what it is not and does not have, a being bundled with a myriad of desires, desires which cannot be fulfilled, imagined desires. Through this entangled web of desires, the human subject is fragmented. Thus, for Lacan it is not only the body but also the subject him or herself which is fragmented. Again, we can see how cyberspace while providing a comfortable space to project our desires, also becomes a source of hysteria. The fragility of the self is given room in cyberspace, but also devoid of privacy. Moreover, the presentation of one’s self in cyberspace consists of nothing but fragmentation. That is to say, no two social networking sites appeal to building one’s online identity in exactly the same way.

    Again, as with most of my writings on Lacan, I stir the mixture and watch it change color and hope that in this new mixture, something sustainable arises.

    Teeth (CC)

     
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