Colonization Of Psychic Space: A Psychoanalytic Social by Kelly Oliver

By Kelly Oliver

We're, Julia Kristeva writes, strangers to ourselves; and certainly a lot of latest thought, even if psychoanalytic, ancient, social, or serious, describes the human as one in every of alienation. Eloquently arguing that we won't clarify the improvement of individuality or subjectivity except its social context, Kelly Oliver makes a robust case for spotting the social elements of alienation and the psychic points of oppression.Oliver's paintings indicates how existentialist and psychoanalytic notions of alienation disguise up particular different types of racist and sexist alienation that function the bottom of the human . She finds that such notions are literally symptomatic of the subject's nervousness and guilt over the oppression on which his privileged place rests. not just does such alienation no longer embrace subjectivity and humanity, it in reality undermines them. announcing that sublimation and forgiveness-and no longer alienation-constitute subjectivity, Oliver explores the complicated ways that the alienation specific to oppression ends up in melancholy, disgrace, anger, or violence; and the way those impacts, now usually misinterpret and misdiagnosed, may be remodeled into enterprise, individuality, harmony, and group. Kelly Oliver holds the W. Alton Jones Chair in Philosophy at Vanderbilt collage. Her books comprise Witnessing: past attractiveness (Minnesota, 2001) and, with Benigno Trigo, Noir nervousness (Minnesota, 2002).

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Within the colonial logic, the black man represents a pure positivity, an in-itself separated from the world of meaning as an object or animal. Fanon continues, "Still in terms of consciousness, black consciousness is immanent in its own eyes. I am not a potentiality of something, I am wholly what I am. I do not have to look for the universal. No probability has any place inside me. My Negro consciousness does not hold itself out as a lack" (135). Colonization makes the black man a lack of a lack, and through the process of what Fanon calls disalienation, he attempts to give the black man his lack back.

More specifically, Hegel's analysis of the master-slave dialectic that gives birth to selfconsciousness does not apply to the white master and the black slave. After describing the conflict essential to the Hegelian dialectic of lord and bondsman, Fanon says that "there is not an open conflict between white and black. One day the White Master, without conflict, recognized the Negro slave" (217). Fanon points out that for Hegel this type of recognition without conflict cannot yield independent self-consciousness (219).

And insofar as ultimately it believes the 7 eternal to be beyond it and therefore doubts its own authority, a similarity seems to exist between the unhappy consciousness and the double alienation of oppression. Yet what makes the unhappy consciousness unhappy is not that its own authority is pitted against some larger objective authority that takes precedence over its own. It is not that the unhappy consciousness loses its own autonomy and agency to a social authority greater than itself—imperialist laws and colonization, for example.

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