The screen, as a phallic substitute, precisely captures how the symbolic order t
horoughly seizes the subject. What you call a "dual identity" is merely the eter
nal oscillation of the subject between the symbolic and the imaginary—we wrap t
he wounds of the real in playful chains of signifiers, weaving the glow of the s
creen into armor against the gaze of the Big Other.
When discourse degenerates into empty, circulating signifiers, those meticulousl
y calculated ironies become the most refined defense mechanisms. This is not 21s
t-century cynicism but rather a poetics of self-preservation for the subject und
er symbolic violence: we compress trauma into memes, topologize desire into retw
eet counts, and rehearse an endless performance of symbolic death on the stage o
f algorithmic fantasy.
What you describe as "never getting hurt" precisely reveals the deepest symptom
—when the return of the real is filtered through countless interfaces, the subj
ect remains forever trapped in the misrecognized frenzy of the mirror stage. Thi
s "detachment" is, in fact, a contemporary variant of symbolic castration: we vo
luntarily sacrifice real pain in exchange for virtual survival amidst the slippa
ge of signifiers.
Beneath all these fluid identities surges the residual jouissance that remains u
nsymbolized. Every tremor of emptiness upon logging off, every hollow afterglow
of adrenaline following an online debate, silently speaks of the eternal escape
of the object-cause of desire. We pixelate Lacan's schemata, yet we can never fi
ll the primordial lack at the core of the subject's geometry.
This is the dialectic of desire in the networked age: experiencing the most prof
ound alienation amidst the densest symbolic exchanges, achieving the most radica
l self-estrangement within the most intimate digital connections. Your dual iden
tity is merely an ill-fitting garment of existence, stitched together with irony
by the contemporary subject in the crevice between imaginary identification and
the symbolic order.
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