[...]t against narcissim* (the individual defends himself against the libidinous overtension of the hypochondriac organ --> to treat it like a foreign bosdy in the body image)
[hypochondria =/= narcissim]
hypochondriac tries to expel from the body image but cannot because the zone is overinvested with libido =/= خوددگربینی depersonalization = psychical transformation of the body image*, subject lose interest in the whole body, they refuse or are afraid to invest any narcissistic libido in the body image
-depersonalization might account for the phenomenon of out-of-body experience (the outside world is also experienced as flat and disinvested از خود بی خود / فنا؟)
depersonalization: a kind of psychical mimicry of the organic structure of dizziness --> narcissistic decathexis [withdrawal of psychic energy] of the subject's own inclination to voyeurism (<-- disinvestment in the processes of self-observation) ==> seeing has no longer any value : the subject now seen or sees itself with no libidinal investment in looking (or being looked at) @Sina, Foad

_*hysteria --> transformation of body image (of the meaning of the sexual zones to other organs which are not usually associated with genitality)
_*hypochondria --> transposition of libido (displacement, from one organ to another, from the genital to other parts of the body)
_*depersonalization --> withdrawal of libido from privileged zones (often from the whole body)

}==> ****تغيير پذيرى lability of meaning for bodily organs**** : any zone of the bady can (under certain circumstances) take on the meaning of any other zone
[stabil =/= labil: transient, apt to slip]

neurosis & psychosis: subject's sexual life is transposed from its socially expected locations, aims, and onjects to elsewhere

-life history of the subject: the systems of psychical meaning and the events rendered meaningful
-body: the history of the subject's explorations and practices + its various accidents and illnesses

(@Sina) breathing difficulties --> (hysterical symptoms for) significance of the public/private division ~ inside/outside division
•visible disorders --> some kind of message *to others* is being transmittes
•invisible disorders --> some kind of message *to another signifier* is being transmittes #Lacan


hypochondria + depersonalization + hysteria ==[through the mediation of body image]==> *the biological or organic body is open to psychical meanings* ~ psychic processes rely on various organic connections (it takes them as its raw material, as its model of expression)

disease (<==)transforms==> body image (<==)affects==> subject's psychological state

body image: mediating position between the organic and the psychical : it is by affecting, modifying, transforming the body image that each (organic & psychical) is able to effect transformation in the other


***Freud's prediction: man would become a prosthetic god*** [~= Iron Man]

body image = (function of) psychology + sociohistorical context + anatomy
the body image is extremely fluid and dynamic : its borders, edges, and contours are osmotic (تراوش کننده), they have the remarkable power of incorporating and expelling outside and inside in an ongoing interchange --> *social*

Schilder's “zones of sensitivity”: bodily orifices + its sensation experienced about one centimeter from the opening (-for example how the diseases of internal organs are not experienced in their precise anatomical locations)
*zones outside the body* --> intrusion into this bodily space is considered as much a violation as penetration of the body itself, the size and form of this surrounding space of safety is individually, sexually, racially, and culturally variable [--> #clean and dirt for my mother; my body image outside space surrounding it when i am in my room is the room itself, every corner, every niche accumulates senses and thoughts...]
the space surrounding the body is not uniform:
•thinner in some places (which more readily tolerate body contact)
•thicker in some places (which are particularly psychically, socially, and culturally “privatized”)
•

-acting uses body image --> body image can shrink or expand; it can give parts to the outside world and can take other parts into itself
-playing setar --> (part of the difficulty of learning how to use instruments, such as setar) the libidinal problem of how they become psychically invested (=/= simply the technical problem of how they are used)

surgeon's body image

in driving, trying to fit into a small parking spot <-- experienced in the body image of the driver (and sometimes, to their horror, in that of the passengers) [--> by inability to drive is related to a bad body image?]

body image is capable of accommodating and incorporating an extremely wide range of objects:
•clothing
•jewelry
•other bodies
•objects
•nail polish
•jets, ships, cars
•bodily zones:
◦orifices
◦curves
◦convex spaces
◦concave spaces
•“detachable” or intermediate category of objects, midway between the inanimate and the bodily [~= Lacanian objet a, Kristeva's abject]:
◦body's excretions
◦body's waste products
◦bodily byproducts
◾urine
◾faeces
◾saliva
◾sperm
◾blood
◾vomit
◾hair
◾nails
◾skin
  }--> retain something of the cathexis and value of the body (--> keeping my chopped nails, old toys, art-works... ?! --?--> ‘detachment = your work (art, etc.) is not bound up with your body image’), they remain magically linked to the body --> narcissistic investment in the body image

}--> ****human subjects never simply have a body****
the body is always necessarily the object and subject of attitudes and judgments, psychically invested, never a matter of indifference
-the body never has merely instrumental or utilitarian value for the subject --Grosz--> which organs are libidinally invested and the kinds of investments that animate them are functions of the subject's psychical, interpersonal, and sociohistorical relations and are malleable and continually changing --> *always potentially open to new meanings and investments*

body image: (to a large extent) function of socially shared significance
-(for example) male and female genitals have a particular social meaning in western patriarchal cultures that the individual alone or even in groups is unable to transform (-these meanings are deeply etched into and lived as part of the body image) [=/= Frankenstein]
==> () very different self-perception and very different organic body =/= dichotomous division of sexed bodies

Grosz generally finds Schilder useful --but-->
•he writes in terms of a sexually neutral subject who experiences cerebral lesions and neurological or psychological disorders in a sexually neutral way
•he develops a single frame of reference (not so clearly relevant for women and female sexuality)
•he does not specify that male experience is taken as the norm and woman's experience is discussed only insofar as it deviates from or compares to this referential framework (<== influence that studies of war injuries had on the developement of this field + vast disproportion of male subjects in active war)

Schilder: attainment of a stable genital form of sexuality ==>
•unification of the body image
•cohesion of our self-identities
--> phallic = genital phallic sexuality hierarchically *subordinates the pregenital drives* =/= female sexuality is already genitality multilocational, plural, ambiguous, polymorphous, and *not clearly able to subordinate the earlier stages*

shared sociocultural conceptions of bodies in general and shared familial and interpersonal fantasy about particular bodies ==> [*]body image: unifies and coordinates postural, tactile, kinesthetic, and visual sensations ==> (so that these are experienced as) the *sensations of a subject coordinated into a single space*

***any willful action requires a plan of bodily action --> the function of the body image*** (--> this explains my fucked up body image!)

-we cannot talk about space whithout body image <== the body image determines both the localization of sensations in different concrete regions of the body and the position of the body as a whole within space


body image ==> “=/=” :
•figure =/= ground
•central action =/= peripheral action
•(subject's) body =/= (background of) forces
•movement of limbs =/= corporeal context (of the rest of the body)
•outside (skin) =/= inside (organs [=/= process])
•active relations =/= passive relationship
•position of subject =/= position of object


moving from a state of amorphousness to increasing differentiation and specialization

a single movement reorients the whole of the body, creating what might be called a gait or posture, an individual and cultural bodily style

appersonization: treatment of one's own body as an outside object:
+ psychical vampirism: identification with the symptoms, actions, and fantasies of othe people
--> identification, incorporation, introjection

example of aging
-body image seems resistant to the changes brought about by aging
-they seem to have aged, whereas the subject feels as if he or she has not
--> condition of continual transformation + time lag in the perception and registeration of real changes in the body image

body image: condition of the subject's access to spatiality (including built environments) = a postural schema of the body [=/= mapping a biological body onto a psychological domain, providing a kind of translation of material into conceptual terms]
-->
•radical inseparability of biological from psychical elements
•connection between the question of sexual specificity (biological sexual difference)
•connection between the question of psychical identity


...................................

Grosz realizes two human perversion in psychoanalysis literature:
•male --> fetishism (sexual gratification from the use of inanimate partial objects alone)
•feminine --> exhibitionism, kleptomania

female fetishism --> lesbianism

fetishism --> excess of their psychoanalytic descriptions
feminism --> collective psychosis (~ a political disavowal of women's social reality as oppressed)

[*]play: a form of mastery (= a conversion of passivity into activity) + a technique for the production of pleasure

Freud:
•deviation in the sexual object --> homosexuality, pedophilia, bestiality
•deviation in the sexual aim --> transvestism, voyeurism, exhibitionism
fetishism: sexual overvaluation of a part (of the body or an inanimate object)
[--Grosz--> ‘overvaluation’ is a characteristic of masculine forms of loving]
“perversion =/= neuroses” --> pervert expresses precisely what it is that the neurotic represses (*perversion: to avoid the repression)

sexual normality = copulative nonincestual heterosexuality

fetishist: the boy/child who is unable to resolve the oedipal conflict in its various alternatives (unable or unwilling to abandon the mother as love object)
-he cannot, like the homosexual son, accept symbolic castration in order to take on the “feminine” position and adopt a passive sexual role in relation to his father
-he is not prepared to “pay” for his desire by facing the oedipal prohibition (give up the mother or lose the penis) --> fetish: a token of triumph over the threat of castration (and a protection against it) -->{makes women tolerable as sexual objects + saves the fetishist from becoming a homosexual}
[*]fetish: (a substitute for or) *a talisman of the phallus*

(most significant one in the child's erotic life -->) mother's phallus: that which endows her with power and authority

fetish --> a way of both preserving his belief in the missing maternal phallus and at the same time accepting her castration and the possibility of his own

disavowal =/= repression (--> neurosis) =/= negation (denial) =/= repudiation (foreclosure --> psychosis)

negation: a provisional lifting of repression (not through acceptance, the repressed contents are verbally and affectively negated) --> affirmation: the process of registering or fixing a drive to an ideational content (signifying the former by the latter), both the condition of signification and of repression

...................................

Grosz on Deleuze and Guattari

problem with “becoming woman”
the process of becoming-X [marginal, woman, non-western, etc.] means nothing as a strategy if one is already X =/= question of difference, specificity

*desire
*machinic functions
*assemblages
*rhizomatics
*cartography
*intensities
*speed
*planes

appropriation (recuperation) of the positions and struggles of X ==risks==> depoliticizing aestheticizing struggles and political challenges crucial to the survival and self-definition of X

problem with becoming
(Deleuze and Guattari are invested in a) romantic elevation of models of psychosis, schizophrenia, and madness ==>
•ignore the very real pain and torment of individuals
•raise pathology to an unlivable, unviable ideal for others


our reservations and suspicions (in apass when we face each other)

Deleuzian rhizomatics & feminist theory --> reversal of Platonism: “ideal =/= real” (opposition integral to Western thought)


rhizomatics, cartography, schizoanalysis (deconstruction, grammatology) ==> clear the ground of metaphysical concepts ==> (others) may be able to devise their own knowledges

four “illusions” of representation:
•identity
•opposition
•analogy
•resemblance
}--✕--> becoming (beyond the logic and confines of being)
}--✕--> multiplicity [defined by the outside] (beyond doubling or multicentering of proliferating subjects)


Deleuzian-Foucauldian understanding of politics theorizes in a clearer and more direct form than *rival (alternative) political philosophies* (including Marxism, socialism, liberalism, and anarchism), the kinds of theoretical and political struggles in which feminists are involved

[*]body: a discontinuous, nontotalized series of processes, organs, flows, energies, corporeal substances and events, intensities, and durations --link--> organs + biological processes + material objects + social practices

[Spinoza's rare affirmative understanding of] body: (is analyzed and assessed more) in terms of *what it can do*, the things it can perform, the linkages it establishes, the transformations it undergoes, the machinic connections it forms with other bodies (=/= a locus for a conscious subject, as an organically determined object, by their genus and species, by their organs and functions)

from Plato to Lacan --> desire: negative, abyssal, a lack at the level of ontology itself (an effect of frustration) [desire is frustrated by the real]
=/= Spinoza Nietzsche Deleuze --> desire: immanent, positive and productive, ***desire is a relation of effectuation, not of satisfaction*** [desire is productive of reality] --> aleatory, bricolage

Spinoza's ethics: capacity for action and passion, increase or decrease one's capacities and strengths <-- good & bad
=/= Levinasian ethics (modeled on a subject-to-subject, self-to-other relation)

(psychoanalysis) *partial objects: organs, processes, and flows, which show no respect for the autonomy of the subject*

...................................

(Archer > Saint Lauren:) “fashion fades, style is eternal" = 'notions of style <--> notions of history’ ={"to have style" = to have the means of inserting oneself into history / “to lack style" = to risk oblivion}

Archer --> how critical considerations of style can offer opportunities to think across sets of subjectivities and cultural practices that are often disassociated or pitted against one another

erotic stylization of deadly force --(Archer asks)--> why is it stylish for one to be attracted to the kind of power that “the uniform” signifies?
how styles (sartorial, campy, grotesque) serve as a serious index of our collective complicity in the ongoing production of state violence?

...................................

Chen on animacy

animacy --> how matter that is considered insensate, immobile, deathly (or otherwise “wrong”) animates cultural life in important ways

[*]animacy: a quality of agency, awareness, mobility, liveness
--linguistics--> grammatical effects of the sentience or liveness of nouns

change of animacy ==> violates a cross-linguistic preference among speakers
(for example “t[...]