Some Philosophical Concepts On Consciousness and Freedom: More paradoxical encounters of psychoanalysis
“Try to imagine what it’s like to have been a prisoner all those years? You’re not free just because you can see the ocean. Captivity’s a mentality. It’s a thing you carry with you. Hep succeeded. He broke the rebellion by making Homer complicit in kidnapping Renatta. He made us feel like we couldn’t possibly be angels. We were too human.” ~ From the Netflix series “The O.A.”, Season 1, episode 7.
This particular scene struck home with me. What Nina, Prairie, O.A., whatever you want to call her, is speaking of can be found in the philosophy “Of Lordship and Bondage” and theories of subjection. We all carry a piece of captivity around with us. We all, at some point in our past, have fallen under the subjection of a Lord who wants to reign over us and reform our behaviors. So, we carry those experiences within us. We were all former prisoners who, under the dictatorship of a Lord, underwent some type of “reformation” process. This happened to us when we are young, in school, within our familial relationships, with our friends, and with other institutions found within society like church or temple. The question is, “What type of captivity are you carrying around within you?” “Do you remember how you were “formed?” Who or what shaped you the most? Where is your prison? Who are your prison guards? I find myself asking these very questions of myself. For Nina, Prairie, O.A. her reformation was particularly fierce. She was born in Moscow Russia. She was the daughter of an oligarch. She had a near death experience at 5, woke up from her NDE blind, lost her father at the same age, was placed in a brothel which her aunt owned and operated, was adopted by two Americans and was kidnapped at age 21 and was tortured and held captive for seven years.
A former prisoner who was also kidnapped with Nina, reminds her, “O.A. … It’s not Homer that’s doing this to us. It’s him! You told us. You told us that we are down here to find each other. To find out what we are. Maybe even Renatta. You said, “We need five. We are five!”
In the basement of an old mine, reformed into living quarters where the five inmates were wrongfully imprisoned by a mad medical doctor obsessed with finding proof of the After Life, is where he performed some of the most inhumane experiments on them. I believe the basement was a metaphor for “Earth” and where “God” resided above them in the doctor’s house “Heaven.” It is the following wisdom spoken by an angel, “We are down here to find each other. To find out who we are. This speaks to the psychoanalytic truth for the human need for interdependence and the shared precarious life all human beings possess. We are all born into infantile dependency and a respective need for others.
On Violence Found In Intimate Partnerships
Consenting to be dominated by another is problematic because it reinforces prevailing gender and racial hierarchies as prescribed by the ideological and repressive apparatus known as white male misogynistic supremacy.
Wireless electronic assault torture represents a form of abnormal erotic language that seeks to degrade women (and men for that matter) by placing them in subordinate, submissive, obedient, powerless roles for the use of another, in subjection to a Lord.
As a woman, I have experienced gender subordination and oppression at the hands of abusive authority figures. My disbelief in promoting this form of gender inequality, goes against the main character of my very essence and it is our democracy that seeks to establish equality for all races, genders, religions.
Screaming gender epithets at a woman (whore, slut, etc.), or making them play the role of sex slave doesn’t make much logical sense in a society and social environment that is supposed to promote inclusion. Inclusion for gender, racial, religious differences. Wireless electronic assault IS TORTURE! Let there be no doubt!
If, black women, when surveyed about watching BDSM scenes involving a white man degrading a black woman as a submissive slave responded by saying that it made them feel “icky” and “uncomfortable” and made them feel “kinda weird” regarding its racial tones in the erotic language of BDSM, then the psychoanalytic insights to the form of technology issuing forth wireless electronic assault torture (oppression) suggests that those “watching” and “listening” to it, find its erotic language of sadism pleasurable and stimulating to their egos because it represents a form of misogynistic white male supremacy and the exercise of control over human subjects the perpetrator uses as a vehicle to feel powerful and less vulnerable.
There are some things that are just ethically wrong; slavery, racial prejudice, sexism, a man physically fighting a woman, the sanctioned violence of war, and unsanctioned violence of personal human conflict.
For this reason, mixed gender related contact sports are found repulsive. Some people may believe that mixed gender contact sports represent a “progressive move towards equality.” But I think it promotes the opinion towards socially accepted violence towards women. And because of this, the technological vehicle of wireless electronic assault torture is seeking to establish a progressive normalization of violent oppression, against both women and men, that seeks community approval. The source of discomfort for women’s participation in violent contact sports against men, evokes dominant discourses and imagery of violence against women. Consent seems irrelevant in the face of a repulsive ugliness and that is violence against women in the intimate spaces of romantic relationships. In other words, oppression of vulnerable groups.
My theory regarding how wireless electronic assault torture affects identity compared to how minorities, oppressed women and vulnerable groups negotiate their own identities within the intimate oppressive space of familial and romantic relationships that diverge on the larger community in which they live and reside.
Individual’s viewing the violence carried out by wireless electronic assault torture or hear of its “availability” to be purchased by consumers interested in acquiring it for the personal pleasure of feeling as an “all powerful Lord” in a world that makes them feel vulnerable. This is the form the fetish structure of disavowal to vulnerability takes within our society.
This fact can be supported by the presence of “The Achilles Complex” where young men are socialized to repudiate female weakness and are socialized to “be men” in competition with other men. These are the social elements that continue to promote, not just violence against women, but violence in general. Because to be in league with men, means imploring violent aggression.
The irony is how psychoanalysis is looking towards a politic of vulnerability. That is to say, how psychoanalysis might achieve a broader acceptance within human populations toward a shared acceptance of our shared human procarity, our shared mutual need for one another, our dependency on one another and our need for recognition from others as separate individuals with our own identities.
Rephrased in a different way, there is a profound human need to recognize our shared human infantile dependence on others that turn us into ethically responsible individuals. This proclamation came after the discovery of 9/11 with the Bush administration’s need for violent and aggressive “advanced interrogation techniques,” policies that were so quickly accepted by the public and that were so obviously mired in weakness and insecurity.
Another paradoxical encounter of psychoanalysis is the fact that despite civil and criminal laws that make violent abuse and torture illegal, certain sub-groups create their own rules and norms that sometimes make violence against another human being acceptable. We see this in intimate partner violence, domestic abuse, as well as parental choices for corporeal punishment (physical assault against their children).
All the while the main focus of psychoanalysis is MOTIVATION. Specifically, how the government’s military branches can convince young men and women to kill and be killed for their country. These paradoxical encounters never seem to end.
