A patient tells a typical scene of his conjugal life: after looking at the catalog of a cell phone company for hours, he showed his wife a model, then another and finally the highest in the range. He declared that it was pointless to buy the most expensive one, it could well be fixed with the cheapest one. In a ridiculously tense way, according to his appreciation, he summoned his wife to look at the screen where the device's purchase form could be seen. Why buy the most expensive, right? She responded with a twist: Buy it, my love. But he does not quite understand the reason for what, in a state that he himself qualifies as double conscience, he calls his tramoya . The triviality of the event should not lead us to underestimate its subjective importance. Why for some beings an act cannot be affirmed without the strategy of asking them to ask?
Taking as an attempt to explain the path of guilt or of a strong supery will detract from the possibility of circulating through other phenomena that make the conditions of the act and its inhibition. We propose to think about the incidence of `` being seen '' for bizarre acts of obedience in daily life and the compulsion by which the obsessive neurologist typically smuggles a desire that cannot be declared as own.
Being "seen" is the fear most heard as fear of all fears. The great Jerry Seinfeld, in one of his best monologues, speaks of an opinion poll referring to the most important fears, where talk in front of a public appears as fear number one, the second being: the death . And the auction: It means that the average citizen prefers to be in the drawer than reciting the praise .
It is not futile to evoke Stanley Milgram's fabulous experiment, in 1963 at Yale University around obedience, where he demonstrated that 65 percent of a set of volunteers would be willing to fry a person with 450 volts so as not to look bad before the director of an alleged investigation around learning.
Returning to our clinic, a young man recounts his difficulties with the boss. Despite being in a job of high responsibility, in which he must continually negotiate using weapons that many would feel heavy, he cannot sit down to negotiate better working conditions, or even put a stop to a long-standing abuse. A fear leads him to cancel himself at the moment the negotiation opportunity opens to denounce the abuse. There is no other option but to obey in silence and fantasize about the scene in which, by singing the boss to forty, he catches fire and is thrown. Thus, the register of the gaze returns intensely in the fantasy, from what is its support: to burn before others. The protection of the image itself hinders its progress towards the act. It's about not losing an image where you are loved . It is clear that both obey and kick the board which he did on several previous occasions respond to the heroic image. Two false solutions that do not lose the aspiration to perform an act that is fully authorized by a figure admitted by the Other. What should not be seen, but the very manifestation of what escapes the image?
Aristotle, in his Rhetoric, places shame on the grounds that one vice is exposed to another, which would mean losing the reputation. That which breaks the image of the good seen is precisely that which advances towards enjoyment, that is, the act. Force of desire that is not finished being represented in the image. The acts are hardly cinematographic and have as a condition the absence of the record of how that looks. To obey, in this sense, disguises the desire present in the act.
A more effective resource than obedience is given to us by a young woman: she warns that she will commit a clumsy movement every time she wants to act seductively with a man. In this way, he explains, he doesn't have to worry more about how they will see her. He simply looks ridiculously clumsy and can do what he wants .
The obsessive seeks the authorization of desire in obedience because he tries to save himself the anguish that involves losing the record of being seen, currency with which one has to pay when taking desire to act. That is why he prefers a bad boss than a good venture where he has to decide what to do every day. The hours scheduled by another to the uncertainty of setting the agenda itself. The sound of the whip cutting the air on his back, fair or not, but never the pain of a bad decision or the vertigo inherent in good decisions, that break the chains of what Aristotle called sovereign well.
* Psychoanalysts ; Teachers and researchers at the UBA. Introduction authors to the psychoanalytic clinic and Jealousy and envy. Text extracted from an article that anticipates his next book, Impurities of Desire.
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Psychology: The fear of being "frowned upon"
