And He was asking him, "What is your name?" And he said to Him, "My name is Multitude; for we are many."
«I feel an enormous anguish. I do not know its cause, I cannot explain it. And I ask myself how it is possible to imagine that this anguish would be writing with me.»
Imagine a time when artists were no more than vessels: the form was theirs, the message divine. One could paint, draft, draught, carve but the purpose was the Other’s; I suppose that’s a good way of defining the society-of-doctrine: one is free only to the extent that she can think herself as the means to reach idealized ends.
God didn’t simply die: He resurrected in a form of Knowledge that longs for Truth. Reality is the new Other, and to aggrandize the quest to reach It means to do without a knowledge-practice whose ends are the means themselves.
Centuries have passed and it seems that the ghost of the Enlightenment model of objectivity still haunts science and all the knowledge-practices that envy its authority: to be objective is to disappear. Thou shalt vanish. Elision of those who write for the sake of what is written.
I feel an enormous anguish. I do not know its cause, I cannot explain it. And I ask myself how it is possible to imagine that this anguish would be writing with me. And the content of writing is not simply dependent upon a reading-writing context: without the second the first simply does not exist..
To construct is not simply to tell differently, it is to write differently. Construction requires dislodgement, a search for other partial perspectives rather than a search for their unity. The retreat, rather than a hermitic exercise, is an epistemological investment.
Preciado’s work cannot simply be translated into an article while disregarding its form, its presentation and its process of formation. Her methodologies arise from a similar type of displacement. This displacement, as ours, does not imagine an ideal escape from the patriarchal society neither does it rest on the construction of a future utopia whose ‘justice’ and ‘virtuosity’ would finally govern the faith of the peoples.
Her practical posture towards a feminist epistemology shares the trait of her response to a separatist anti-dildo feminist approach:
“The dildo says: a penis is a fake sex. The dildo shows that the significant that generates the sexual difference is trapped in its own game. The logic it instituted is the one that is going to betray it. (…) This betrayal therefore takes the side of a subversive recitation of heterosexuality, as opposed to the rejection of any form of ‘patriarchal’ signification.”
So, when recognizing the pharmacopornographic capitalist era, the choice is not to reject each and every pill in search for a certain natural way-of-life but rather to build forms of relating to the pills that create counter-productivities.
In our sphere, this means: not to look simply for an oppression-free zone, but to search for a space where we are comfortable to experience and experiment the uncomfortable.
I return to the beginning: I feel anguished. And now I’m tired. How would it be possible to imagine that this writing feels the anguish I do and that no knowledge is devoid of emotions?