#extimacy

In the last phase of his theory, Lacan does not stop emphasising that the real of the body, for example, the somatic source of the drive, is something fundamentally alien to us subjects of the symbolic. We would rather have an ex-timate than an intimate relation to its body. Actually, it occurs to Lacan that ancient, vague ideas about the existence of something like an unconscious emerged from this extimate relation. Indeed, both the unconscious and the body are intimate parts of us that are nevertheless totally alien and unknown. Who knows what’s happening in his/ her own body? Who knows what’s happening in his/her own unconscious? (Lacan, 1977, p 6).

In the last phase of his theory, Lacan does not stop emphasizing that the real of the body, for example, the somatic source of the drive, is something fundamentally alien to us subjects of the symbolic. We would rather have an ex-timate than an intimate relation to our body. Actually, it occurs to Lacan that ancient, vague ideas about the existence of something like an unconscious emerged from this ex-timate relation. Indeed, both the unconscious and the body are intimate parts of us that are nevertheless totally alien and unknown. Who knows what’s happening in his/ her own body? Who knows what’s happening in his/her own unconscious? (Lacan, 1977, p 6)

In the last phase of his theory, Lacan does not stop emphasizing that the real of the body, for example, the somatic source of the drive, is something fundamentally alien to us subjects of the symbolic. We would rather have an ex-timate than an intimate relation to its body. Actually, it occurs to Lacan that ancient, vague ideas about the existence of something like an unconscious emerged from this ex-timate relation. Indeed, both the unconscious and the body are intimate parts of us that are nevertheless totally alien and unknown. Who knows what’s happening in his/ her own body? Who knows what’s happening in his/her own unconscious? (Lacan, 1977, p 6)

In the last phase of his theory, Lacan does not stop emphasizing that the real of the body, for example, the somatic source of the drive, is something fundamentally alien to us subjects of the symbolic. We would rather have an ex-timate than an intimate relation to our body. Actually, it occurs to Lacan that ancient, vague ideas about the existence of something like an unconscious emerged from this ex-timate relation. Indeed, both the unconscious and the body are intimate parts of us that are nevertheless totally alien and unknown. Who knows what’s happening in his/ her own body? Who knows what’s happening in his/her own unconscious? (Lacan, 1977, p 6)

In the last phase of his theory, Lacan does not stop emphasizing that the real of the body, for example, the somatic source of the drive, is something fundamentally alien to us subjects of the symbolic. We would rather have an ex-timate than an intimate relation to its body. Actually, it occurs to Lacan that ancient, vague ideas about the existence of something like an unconscious emerged from this ex-timate relation. Indeed, both the unconscious and the body are intimate parts of us that are nevertheless totally alien and unknown. Who knows what’s happening in his/ her own body? Who knows what’s happening in his/her own unconscious? (Lacan, 1977) If these statements sound slightly philosophical or even surrealistic, they nevertheless remain concrete and clinical to the utmost. No need to turn to psychoanalytical theory, in fact, for plain observation already corroborates them. Little children do indeed touch and look at their genitals, for instance, as if they were some kind of attribute stuck to the rest of their body. They seem to approach their genitals as an outside observer, creating the impression that their genitals aren’t an integral part of their person. In this respect, we could also evoke the filmed observations of Jenny Aubry, which show that, when placed in front of a mirror, little children hide their private parts with their hands (Lacan,1976). By doing this, they seem to point out that their genitals have a different status from the rest of the body – an Other status that Lacan will write with a capital O in order to stress its otherness. Covering up the genitals conveys the idea that they don’t fit in, and even ruin, the feeling of coherent oneness that the reflection in the mirror grants.

CASA Y CUERPO | Soy Cámara

La exposición 1000m2 de deseo da pie a esta reflexión sobre el espacio, el fetichismo y las filias sexuales, realizado a partir de imágenes halladas en internet sobrepuestas a locuciones de Agustín García Calvo (extraídas del programa de radio Pensamiento 3). Internet ha hecho visible la idea expuesta por Charles Fourier según la cual las ‘manías’ y preferencias singulares ligadas al sexo dejan de ser desviaciones cuando se descubren compartidas. Internet ha sido ese punto de encuentro en el que todo lo raro se ha revelado más común y contagioso de lo que nunca creímos. Para escuchar más programas de Pensamiento 3 (con Agustín García Calvo y Xavier Bermúdez): http://bauldetrompetillas.es

Guión, realización y montaje: Andrés Hispano, Fèlix Pérez-Hita

En mi habitación | In my Room  /  Soy Cámara (CCCB)

Este capítulo de "Soy Cámara (el programa del CCCB)" se fija en cómo la arquitectura, el urbanismo, los avatares sociales y el progreso en las tecnologías de la comunicación han revolucionado nuestra concepción de lo que es íntimo, privado y público. En definitiva, recorre la historia que nos lleva del diario íntimo del XIX al blog del XXI.