…This inherent non-symbolizable reef maintains the gap between the symbolic and the real, that it prevents the symbolic falling into the real and, ultimately, what is at stake is a decentrement of the real with regards to the symbolic is the cause: the real is the absent cause of the symbolic…”
The "signifying structure" is culturally imbibed through various hegemonic and historical pretexts that have been transported/ transcribed throughout contested periods of time. I don't why it is, it just is, just like I don't know why I have started to have camera tracking shots in my dreams, or that they look like they are shot on a dolly. Why is there a mis-recognition of the formal mechanism of the signifying structure? Besides the fact that we are not to know when a thing is realised (in a non-intersubjective sense), that if the things were realised, what manner are they recognized? Are we really expected to be able to examine everything everywhere consistently, all the time?
The disparity in the potential of things relies on the individual to be partially incorrect- or vice versa- or in situations where an individual sense of responsibility is un-measurable due its inherent realism, or where the notion that the end-products of meanings are inevitably inhibited, restricted or removed from us. It is hard to separate looking at these disparities as a form of animism on objects/ possible things and, again, a revenge towards hegemonies that implicate us in such an emotionally exhausting mental activity, however the latter could be perceived as a classical form of political nihilism that I am supposed to be escaping from.
A perpetual state of dissatisfaction, inevitable relinquishment and consolation of facts that become stranger and stranger, as we become more consumed by the threat of becoming a more distorted version of a seemingly already distorted self.
…As we move from signification to its cause, signification is conceived as the effect of sense… This shift from signification to the signifying cause (correlative to the notion of signification as an effect) does not reduce signification to a product of positive determinism… What forestalls this reduction is the gap that separates the symbolic from the real…”
That gap that separates the symbolic from the real, the product of signification and signifying cause as an ontological aberration of desire? As well as being a depressing but frank admission where the effects-of-sense are not productive enough and catharsis being used as a crutch for maintaining some kind of momentum. The collective experiences of meaning are compromised by the mis-recognition of “effects of senses” and especially the shift from signification to the signifying cause, which is a highly developed sense of self-awareness that includes material wealth, power, and a more disparate and sadistic approach to realising its fictitious cause/ aberrant desire. That Israel has claimed to have waited a long time for this fictitious return from exile has given the fictitious state sufficient time to develop its own vernacularized type of self-awareness (x millennia) that has a super-realised effect-of-sense.
The disparity is more horrific; people don’t need to be there, our restricted Effect-of-Sense or restricted technology enables that (and I am not talking about just a blurry over-pixelated image on another nameless part of Palestine in Google Earth). People in the gap are less inclined to sympathise with any form of collective symbolic desire from the other and although the positive determinism is plain to see, whether it is in the form of UN resolutions, or further definitions of the Protection Gap- or simply in the everyday malcontent and despair. There is always some kind of emotion that anticipates us, a culmination of ontological facts and for me it is a pervasive and detached state sponsored cynicism that awaits me, fuels my anxiety. These things do not end, that the idea that this behaviour is endemic to us is almost a green light to some, or that the awareness of what can be got away with in this hopeless un-human international realm. In that sense the signification and the signifying cause are catalysts and green lights, catharsis as a confirmed reality merely by saying so (A schismatic trait and Derridean notion), maybe this is why we have to be dealt with as objectless objects, or subjectless subjects, or subjectless objects or objectless subjects. Maybe power is a vacuum and we are the contemptible dirt that cannot resist. Zizek highlights these depressing occurrences:
…The gaps functions as inherent limitations of this order... The Symbolic order is ‘barred’… The “non-all” are structured around a hole…”
The latter is especially appealing, as is the author’s assertion is that it is more of a topographical feature than metaphysical; it is another delimited, non-specific space/ terrain that anticipates these various un-forms of humanism or non-all types- a liminal state, or an umbra, or some kind of plane where again inhabitants are subjugate to various laws, many of which are immutable. That immutability defines the hole or the gap, for me those fissures perpetuate permanent boundaries and recurring stumbling blocks, personal inabilities, my own stupidity and numerous faults as well as numerous socio-political everyday impositions and physical restrictions.
This inherent non-symbolizable reef maintains the gap between the symbolic and the real, that is it prevents the symbolic from falling into the real and ultimately what is at stake is a decentrement of the real with regard to the symbolic is the cause: the real is the absent cause of the symbolic…"
The Freudian and Lacanian name for this is trauma. It can be reduced by the simple act of not practising religion, or not claiming ownership of anything, especially countries and patriotism, even sexuality, where the pressure of having to make some kind of sexual choice is generally deemed a point of no return. It maybe a culturally repugnant idea to many but the onus is assuming self-responsibility and governance and working with shared, common values that are non-divisive. Lack of ownership inhibits market forces and it doesn't have to be as drastic as Diogenes throwing away his drinking bowl or Michael Landy destroying everything he ever owned. Basically adopting the same microscopic amoral objectivity, functionality, pragmatism of any hegemony that one disputes would also be a positive way to ensure a modicum of sanity and self-respect. Also leaving things, not just geographically, is also a sane inducing and emotionally economical practice. There is a topological political tradition of that: abandonment.
…The relationship between Cause and the Law- the law of causality, of symbolic determinism, is therefore an antagonistic one; ‘Cause is to be distinguished from that which is determinate in chain, in other words the law… there is Cause only in something that doesn’t work…’
I would say there is also a definite historical pretext based on the symbolic that pertains to Cause and the Law that is appears both artistic and political. The ‘real being the absent cause’ is an emotional signifier, a trigger, or a pervasive spectral force that subjugates people into various forms of action and submission. The UN specified Protection Gap is the term used to describe the disparity between what is claimed by the illegal occupying Israeli power and the scar of the term: “the real being the absent cause” on the ground in occupied Palestine. The pervasive nature of these ideas cannot fail to instil some kind of moral response, yet morality is un-accessible to pretty much everybody; either an exotic product of choice or a useless ineffectual emotion against titans like Cause and [contested] Law.
…In short, the real is the absent Cause, which perturbs the causality of the symbolic law. On that account the structure of over-determination is irreducible. On that account, the structure of over-determination is also irreducible; the Cause exercises its influence only as redoubled [or exploded], through a certain discrepancy or time-lag- that is, if the ‘original’ trauma of the real is to become effective, it must hook onto, find an echo in, some present deadlock…”
Freud: ‘A normal train of thought’- expressing a present deadlock- ‘is only submitted to the abnormal psychological treatment of the sort we have been describing’- to the dream-work-‘if an unconscious wish, derived from infancy and [/or] in a state of repression’, that is, a desire concomitant to the original trauma ‘has been transferred onto it.’
Zizek: ‘Over-determination means that this statement must [?] also read in the opposite direction: an unconscious wish, derived from infancy and in a state of repression, can only exert its influence if it is transferred onto a normal train of thought.’
The latter transference onto that normal train of thought could also be considered as a topological way of thinking, in order to consider how it moves and how it may be considered. I like to think of it as an active influence over things like non-linear dromology or unconsciousness- not in symbolic terms, either but in a literally transferable way: an un-synthetic bridge between dissolute thoughts and a dissolute world in tandem. The topology as something viciously malevolent, where the conceits compound the trauma, which inhibits or oppresses such things like nostalgia, or romanticism- and names of places are consumed, aberrated, destroyed.
This now resonates as being something inter-subjective
and that Magical Realism being a beautiful precursor to Speculative Realism as a means of confirming various limited aspects of art that can be discussed semi-factually, as best as possible, in what Zizek calls an inter-subjective manner- and that explodes in/ links with other disciplines trying to make sense out of an innately violent and seemingly unfair everyday misery as a starting point and make some kind of epistemological effort in attempting to explore things analytically and balanced by being dissolute with objectivity and factuality. There is an overwhelming sea of contempt for the political man with this approach, where we simply leave him behind and ignore him. He can be condemned but rarely affected and I think the preference of analyzing the lives of objects and un-places is far more preferable than laboring on the conceit that art has any chance of changing anything politically.
Jacques Lacan. The Four Fundamental Concepts of Psycho-Analysis, London: Hogarth Press 1977 p.22.