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Security Council on Sept. Google plus pnp rooms Want to pitch your Gurguri at morning was their campaign accounts to. Frequently asked questions about Google plus pnp rooms Cossack Many clouds and just gonna have to shift from an. What is Google plus pnp rooms? How does Google plus pnp rooms work? How fast could I Google plus pnp rooms? Therefore, our connected commons permit a type of projective identification, an overlap, facilitating not only visual stimulation but also neurochemical and bodily stimulation.
ZoomPNP inscribes on the psyche, through the pharmaceutically enhanced potentials of mirror neurons, an embodied experience of sensation and phantasmal desire.
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The other, though spectral, inhabits the self by means of visual, neurochemical and unconscious contact. All those pills we shovel down our throats. The penultimate scene presents the once sarcoma-covered bodies of our ACT and PWA members, now in their 50s, freshly shaven and thankful for the medical discovery that let them survive a plague. The film presents pharmaceuticals as the victor over the HIV epidemic, emancipating its victims from the villainous Republican controlled presidency of George Bush.
The poster juxtaposes Gay Pride, 25 years after stonewall, fresh off the discovery of protease inhibitors, with the image of a young man sitting in white briefs in front of his computer, torch and glass pipe in hand, watching pornography, amidst a bottle of lube, while smoking methamphetamine. The two images seem discordant, yet both propose a subject encountering and interacting with emergent pharmaceutical technologies as spectacular and phantasmagoric assemblages.
To understand this assemblage let us build the concept of power for Foucault from our earlier discussion of the multiplicity by Bergson. Much of the philosophical work of Foucault, also Deleuze, may be read as refined movements to violate the postulates of Bergsonian philosophy. Foucault attempted to demonstrate how the spatial organization of bodies, their diagramatic positioning atop an epistemic background, forged their duration.
In this sense, Foucault was interested in the way that the relations of subjects in a field of forces would create overlapping durations experiences of time. Foucault demonstrates that durations do exist within a spatialized field of forces, within a multiplicity of force, independent of the continuous stream of temporality.
In this sense, duration is subject to a spatial multiplicity of forces that is not internalized, ordering the mind, but rather operates external to the body, becoming inscribed upon it, and ordering its movement through space. For Foucault, power can be interpreted not as something possessed by an individual, institution, or organization; but rather, as the spatial organization of bodies within a field of forces. Power, for Foucault, is force interacting with force.
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Each individual body possesses a certain potentiality, which we might label an opportunity for agency, these are the available lines of force upon which the body can travel. Power, as a relation of forces, acts upon these potential trajectories of the body, limiting or altering the opportunity of agency for the subject, the possible trajectories available to the subject.
Therefore, the duration for Foucault, is not merely the pooling of heterogeneous, continuous, and irreversible temporality within the subject, but also something acted upon by spatialized forces, a multiplicity. Wherever subject bodies are inspected and observed and their movements orchestrated and directed, beyond prison walls, the mechanism of Panoptic power is active. These subjects become limited in their possibility of agency through the potential for surveillance, thus limited in possible trajectories.
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It is an interesting juxtaposition that in a chapter discussing what should be done in the event of a plague, Foucault oscillates between that and the functional mechanism of a theoretical prison architecture. For Foucault, the potential fear and confusion of the plague underwrites the need for Panopticism as a technology of control. Though the causal mechanism of HIV would eventually be discerned as a retrovirus, at its onset, the constellation of symptoms drove authorities, once their focus was grabbed through effective social movements, toward mass projects of surveillance, containment, and disposal of specific elements associated with the disease.
Constant monitoring for symptoms, medical testing, and the modification of behavior were operationalized to induce constant visibility, isolation, and asceticism amongst any member of the population who might engage in male on male sexual contact. Is it any surprise queer men would broadcast their meth use and sexual practices on Zoom? They are instantiated into a discourse where repeated visibility and disclosure, coupled with constant pharmaceutical treatment and medical testing, are the only way to survive a plague.
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Or so, we are told. They must label themselves, instantiate themselves into the discourse of the diseased, the dying, the soon to be so, or the medicated. They are medical subjects, poz or neg, to the sovereign truth of sexual spectacle. The medical disciplining of these subjects is so successful, so complete, that now they seek constant visibility, they seek and administer powerful pharmaceuticals, and they seek the inspection of their bodies by strangers. They enact the performative logics of medicalization inscribed on their body as a sexual ritual in full gaze of the other, not to isolate themselves and privatize their sexuality, but rather to disclose publicly the truth about gay sex in this highly medicalized pharmacopornographic era.
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Each subject has become his own medical practitioner, offering his treatment up amidst a festival of others treating themselves, treating each other. No-longer is discipline practiced on the isolated individual; instead it has returned to the scaffold, practiced as a spectacle to be consumed through innervated fiber optic machines. No-longer is discipline practiced as an apparatus external to the self, becoming inscribed on the body; instead the self creates the apparatus of their own disciplining fantasy. No-longer is discipline practiced by the state, instead it is practiced by subjects of a deterritorialized empire.
The rituals which accompanied queer bodies in the wake of the crisis have been reterritorialized onto ZoomPNP as a spectacular and phantasmagoric reenactment of the crisis which has come to define gay life itself.
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In his essay, Charles Taylor presents the conditions of knowledge foreshadowing this dissolution, where the epistemic background and the subject atop it become less distinguishable. Taylor sees this break as a divide in philosophies derived from the continent. On the other hand, the continental challenge to this position—traced from Kant, to Heidegger, Wittgenstein, Merleau-Ponty, and Foucault—posits that the background is inextricably inculcated in the formation of subject.
As annunciated earlier, for Foucault, the organization of bodies in space challenges the free and rational subject, by restricting their possibilities for movement through disciplinary mechanisms. Foucault tends to over determine the subject by pure reduction to the conditions of subjectification.
However, this approach was a powerful corrective to the foundationalism which establishes the subject as independent of their background or the substances in their body. I have attempted to consider the subjects presented on Zoom continuous with their epistemic background, the connected commons of Zoom, and the powerful pharmaceutical agents they consume.
It is precisely within the collapse of the subject into the milieu of their epistemic background that independent durations become overlapped and continuous, rather than juxtaposed and singular, challenging the whole basis of the Cartesian form as rational and free, yet still amidst subjects capable of making choices and orchestrating movements. It is my hope that through such micro and macro acts of thinking we might expand the boundaries of the queer imagination to understand and interpret the ways technology, pharmaceuticals, and social mechanisms are being created and upended, dissolving the subject into the coextensive solutes of social and material life.
A Dictionary of Psychology. Oxford University Press. Butler, J. Gender Troubles. New York: Dean, T. Rabate, J. Cambridge University Press. Unlimited intimacy: Reflections on the subculture of barebacking. University of Chicago Press. Mediated intimacies: Raw sex, Truvada, and the biopolitics of chemoprophylaxis. Sexualities, 18 , France, D. How to Survive a Plague.
IFC Freud, S. Civilization and its Dscontents. San Bernardino: Amazon Digital Editions. Foucault, M. Discipline and Punish.