A drive the Postal: social reading of psychoanalytic media and Going death

"If the punchy, claustrophobic anti-sociality of systems in the first lockdown suggested a really black perspective of the future, the Movement for Black Lives block uprising of the late spring believed like their joyous opposite—a future by which platforms were responding to and being organized by the activities on the floor, rather than those functions being structured by and formed to the needs of the platforms. This is something price our time and loyalty, a thing that exceeded our compulsion to write, anything that—for an instant, at least—the Twittering Unit couldn't swallow.

Not so it wasn't trying. As persons in the streets toppled statues and fought authorities, people on the programs modified and refashioned the uprising from a block motion to an object for the usage and expression of the Twittering Machine. What was happening off-line must be accounted for, described, evaluated, and processed. Didactic story-lectures and images of properly stored antiracist bookshelves appeared on Instagram. On Facebook, the typical pundits and pedants jumped up demanding details for each and every mantra and justifications for every action. In these matter trolls and reply guys, Seymour's chronophage was literalized. The social market does not just consume our time with countless stimulus and algorithmic scrolling; it eats our time by producing and selling those who occur simply to be explained to, people to whom the entire world has been created anew every morning, persons for whom every resolved sociological, clinical, and political controversy of modernity must be rehashed, rewritten, and re-accounted, now with their participation.

These people, making use of their just-asking issues and vapid start words, are dullards and bores, pettifoggers and casuists, cowards and dissemblers, time-wasters of the worst sort. But Seymour's guide implies anything worse about people, their Twitter and Facebook interlocutors: That we need to spend our time. That, however much we might complain, we discover pleasure in countless, circular argument. That individuals get some sort of pleasure from tedious debates about "free speech" and "stop culture." That people seek oblivion in discourse. In the machine-flow atemporality of social media, that appears like no good crime. If time is an infinite source, why not spend a couple of years of it with a couple New York Situations op-ed columnists, restoring all of Western believed from first concepts? But political and economic and immunological crises heap on each other in sequence, around the backdrop roar of ecological collapse. Time is not infinite. None people are able to afford to invest what is left of it dallying with the foolish and bland."


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