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13635880 No.13635880 [DELETED]  [Reply] [Original]

It can be said that there are two choices in life; “to be or not to be”. But what exactly does it mean: “to be”? It is obvious what it means to do nothing and yet it is impossible to do it. As opposed to simply exist in between two worlds, we should jump in to the one that draws us toward it. This “drawing toward” is caused most explicitly by erotic encounters, members of the opposite sex, but considering we are dealing with merely plausible concepts here, could we not say that these fleshy rib-cage contours, these endowed thighs, and so forth are merely esoteric symbols with particular potency? And these things are good. Be horny and act upon it. But there is a horniness in more than just the female body, and this is something that must also be cultivated. This “horniness” is actually a kind of magic.

>> No.13635886
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>If I like it that means it's good

>> No.13635892

The line is from Hamlet while he's contemplating suicide. You overthought it and grafted sex onto it. You should consider not-being.

>> No.13635938

So I am assuming no one has any idea what I am talking about, considering the complete misinterpretation of what I had written by the previous post (the idea did not originate with the poem).

>> No.13635982

We didn't misinterpret your off-topic post we just think you're wrong and probably retarded

>> No.13635990

What do you think is wrong exactly? Please do tell.

>> No.13636040

yeah this is what Freud called Eros/libido/desire etc. etc.

>> No.13636052

just to add: read Beyond the Pleasure Principle. what he opposes to what you're calling "horniness" in that text is the death drive, commensurate with your discussion of the "not to be" option Hamlet presents.

>> No.13636054

So does he think finding architecture beautiful is somehow sexual or does he think that sexuality belongs to a larger concept of attraction?

>> No.13636076

he takes a more inquisitive position, which some can find annoying: he's open about not being exactly sure what sex is, and leaves the question open.

but i would say he takes both of those positions you mention at various points in his work, and not in a conflicting way. he states that what he calls Eros or libido is similar to Empedocles' use of the term Love, and that the death drive is similar to the Presocratic's use of the term Strife--for Empedocles, these are the uniting and dividing forces (respectively) that govern relations between the four elements. he also introduces a term, "sublimation," to describe moments in which the libido or desire finds outlets other than those we conventionally associate with sex but to the same end; so the connection (Freud calls this "cathexis") to the object, the building whose architecture this person especially appreciates, is constituted by the same type of investment as that of one in those "endowed thighs" from your post.

>> No.13636077
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Nice photo of Xie. Dodgson lusted after her so much more than after Alice.

>> No.13636088
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>It can be said that there are two choices in life; “to be or not to be”

Wrong. You cannot choose to not be.

>> No.13636098

But why? Is it not hasty to call this drive sexual as opposed to mystic and in that sense that even the female body can simply be made up of mystic symbols that connect us with some kind of shamanic ecstasy.

>> No.13636117

>even the female body can simply be made up of mystic symbols
didn't you make the connection between that draw and horniness for the physical in the OP? the female body is made of flesh, not mystical symbols. it is made intelligible through signifying (like language) and asignifying systems of signs, of which "mystic" and "shamanic" types of discourse are but one small variety. i don't think there's anything inherently mystic there. Freud and Jung split over this point fwiw. the latter commented on a trip to America that "these Jews are obsessed with sex" and when the latter kicked him out, he remarked to his colleagues, "at least we have removed the last traces of Aryan religiosity." i think Jung is a joke, as are most uninformed evocations of the "mystic" and "shamanic ecstasy," but that's just me.

>> No.13636134

But I also said that that horniness was in more than just the female body, and that what is referred to as horniness may just be magic. To be clear, we live through symbols. We are attracted, repulsed and indifferent to symbols. Whether they only exist in our heads is irrelevant since we exist through our heads.

>> No.13636165

apologies for slipping into the anecdotal there at the end of my post. just meant to point you to a significant locus you might want to look into with respect to your question.

i agree with you on the question of living through symbols--that's what i wrote in my post--but i suppose i understand how we do differently than you. and i have a different definition of "magic," something i would associate loosely with a number of historical traditions of performance/ritual and not an actual underlying force of our world.

i do think some examples of mystical experiences are related to the sexual, but i would argue that's not arbitrary. one could look at the ecstasy of saint theresa for example, or evocations of the experience of god as the beloved in sufi poetry. i think it's significant that "sex" is at the core there, but obviously not the kind we immediately think of with pornhub one click away, etc. etc.

>> No.13636220 [DELETED] 


>> No.13636224

https://youtu.be/D8d1Svpxa80 [Open]


>> No.13636786

Then what is sex in this context? Shamanic ecstasy? And why is it triggered by the oddest symbols?

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