By Jan Jagodzinski
Song in early life tradition examines the fantasies of post-Oedipal formative years cultures as displayed at the panorama of renowned tune from a post-Lacanian point of view. Jan Jagodzinski, a professional on Lacan, psychoanalysis, and education's dating to media, continues new set of signifiers is needed to understand the sliding signification of up to date 'youth'. He discusses issues equivalent to the figurality of noise, the perversions of the tune scene by way of boyz/bois/boys and the hysterization of it by way of gurlz/girls/grrrls. track in early life tradition additionally examines the postmodern 'fan (addict)', techno tune, and dad tune icons. Jagodzinski increases the Lacanian query of 'an ethics of the Real' and asks educators to re-evaluate 'youth' tradition.
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Additional resources for Music in Youth Culture: A Lacanian Approach
The scene was recalled from Zemeckis’s Death Becomes Her (1992) where Lisle Von Rhoman (Isabella Rossellini) opens up a vial that contains this mysterious elixir of life (zoë). Not insignificantly, the scene is presented in its Gothic context in support of the claim that the fantasy of the divine or innocent child of modernity was a fabrication of Romanticism. Also not insignificantly, it is the star system as represented by the two competitive actresses in the film—Madeline Ashton (Meryl Steep) and Helen Sharp (Goldie Hawn)—which supports such a drive for future immortal fame: to have one’s “star” appear on Hollywood Boulevard cast in concrete so that is never fades, or to be forever immortalized by the flicker of one’s former ghostly shadow on the film screen long after one is dead.
The death drive represents the absolute refusal to conform to the Law. It consists of “pure” pleasure. It is this paradoxical death drive that plays such an important consideration throughout this book on music. The stutter in-between Lacan and Deleuze recapitulates what was for Freud an irresolvable historical constant: namely, the preservation of civilization was predicated on the repression of the drives. A deadlock exists between the liberal potential of the drives as furthered by capitalism and the more conservative position of accepting repression (Zizek, 1995, 12) indicative of post-forms of religious fundamentalism (see chapter 14).
However, I have relied on the Freudian–Lacanian understanding of the death drive to generate an “ethics of the Real,” which ends this book. T J D D Deleuze’s sensate “body” is often interpreted biologically, in vitalist autopoetic terms. This vitalism should be understood as the libidinal body of the surface, of the erogenous zones that operate on the skin-ego as was argued in Youth Fantasies. Put another way, the boundary of the skin-ego is itself a retroactive loop or an autopoetic logical bootstrap, with one differential difference from the biological world as theorized by the ground-breaking work of Maturana and Valera (1980, 1992): it is subject to the death drive and the S I-B D L 25 jouissance, which characterizes it.