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nollidruj.bsky.social
orz
@nollidruj.bsky.social
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postccru night crew | disquietude aficionado | theory dweeb | manic-depressive | cute/acc | alien socialism | mtg & sorcery tcg | they/she | texas & oklahoma

nollidruj.substack.com for experimental slop
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nollidruj.bsky.social
okay i'm strapped
May 17, 2025 at 1:55 AM
nollidruj.bsky.social
April 3, 2025 at 4:34 AM
nollidruj.bsky.social
April 3, 2025 at 4:09 AM
nollidruj.bsky.social
April 3, 2025 at 4:08 AM
nollidruj.bsky.social
a/b gaze 🧵
April 3, 2025 at 4:07 AM
nollidruj.bsky.social
brief guide to one translation workflow option on iOS...
April 2, 2025 at 3:42 PM
nollidruj.bsky.social
my beloved
November 23, 2024 at 2:57 AM
nollidruj.bsky.social
castles of burgundy
photo of Castles of Burgundy board game
November 21, 2024 at 12:23 AM
nollidruj.bsky.social
portrait of me by now estranged lover
2015
chalk portrait
November 20, 2024 at 5:38 PM
nollidruj.bsky.social
from Strictly Bipolar by Darian Leader

on the manic subject's thirst for an addressee
Suddenly the manic person is able to speak, a situation that is generally denied to almost everyone else. They have found a position within language from which to speak, and the jokes, puns and repartee that seem to flow effortlessly soon follow. We could even explain the famous exaltation of the manic person as exactly an effect of this: mood is elevated because they are able to speak, rather than vice versa. It's not the mood that allows them to speak, but the speaking that liberates the mood. Mania thus involves an apparent paradox. Language has a certain autonomy of its own, with connections branching out from one word to another which unfurl before the manic subject. But at the same time, although they seem to be slave to these racing thoughts, they have a place within language from which to articulate them. Perhaps this is less of a contradiction than it immediately appears. First of all, note the drift, which starts from the manic subject having a position and ends with them being overwhelmed. Mania, after all, involves a curve, an arc, and is never a homogeneous experience. Then we could ask what, in fact, gives the person a place in speech? If we look at the different forms of flight of ideas, don't they all have one thing in common? Don't they all involve a recognition of the addressee, the one who is being spoken to? Even if the manic subject moves from one topic to the next with an apparent disregard of theme or content, they are still talking to someone. When Behrman characterizes mania with the formula 'What would you like to see me do next?', the key is in the 'you'. There is an unquenchable thirst for an addressee. Manic subjects, unlike others, will not talk to themselves. Doesn't this also shed light on the curious promiscuity of many manic subjects? As Terri Cheney points out, 'manic sex isn't really intercourse. It's discourse, just another way to ease the insatiable need for contact and communication. In place of words, I spoke with my skin.' Sex keeps the addressee right there, up close: the subject moves from one lover to another as they would move from one conversation partner to another. Cheney brilliantly observes that the famous hyperactivity of mania, the constant jiggling, tapping and fidgeting, are simply forms of the pressure to speak, to keep on talking.
November 20, 2024 at 2:34 PM
nollidruj.bsky.social
👀
cover of Psychosis and Extreme States: An Ethic for Treatment Chapter 1 Introduction: The Psychotic as Guide The goal of this project is to move towards a theory of transference-in-psychosis that will provoke a change in the way the experience of psychosis is understood and, thus, clinically treated. My specific question is with regard to the function of 'ethics' in the "installation of transference in the treatment of psychosis. In my approach, the problem of the installation of transference raises the question of ethics because, I contend, the aim of the psychoanalytic experience is the creation of a new ethic for the analy-sand. I see the psychotic's choice to enter transference (redefined as a 'desire to know') as linked to the creation of a new ethic—in which 'eth-ics' concerns the emergence of a new 'responsibility' on the part of the psychotic. Furthermore, I suggest that it is through an account of the specific knowledge (savoir) implicit in the psychotic experience that psychoanalysis can maintain its bearings as an 'ethical praxis'. Basing my approach on the work of psychoanalyst Jacques Lacan and philosopher Gilles Deleuze (regarding the body in particular), I begin with the premise that the body of the psychotic is a site of social contesta-tion. In this framework, the 'organism' is defined as the object of medical science, and biological psychiatry, while the 'body', eroticized by lan-guage, is the primary concern of psychoanalysis. This body is the result of a radical disruption (by language and cultural demands) of the original instinctual functioning of the organism. Beginning with this premise, I then suggest that we will be better positioned to guide the psychotic towards a psychoanalytic cure if we first formulate the psychotic's condition as a failed attempt to resist (contest) capture by the demands of social-symbolic exchange and libidinal-economic imperatives.
November 20, 2024 at 12:57 PM
nollidruj.bsky.social
selfie for the new site
selfie of person in front of bookshelf. the most visible book is revolutionary demonology by gruppo di nun.
November 20, 2024 at 4:48 AM
nollidruj.bsky.social
the song is a true banger and deeply nostalgic of middle school for me, in a cluster of my brain shared by darude sandstorm and, for some reason, that gellieman aicha video.
November 20, 2024 at 4:42 AM
nollidruj.bsky.social
saw some rumblings on tw*tter, this seems to be the situation which is less egregious than it seemed at first
November 17, 2024 at 2:30 AM