The word cont(r)act in the title means two things at the same time. The first one is counter-act and the second one is implosion. When these two meanings intersect we get a contact without a contract. In this new form of contact the parties involved agree on the necessity of the absence of a contractual relationship in their contact. For the two meanings of the cont(r)act, counter-act and implosion, to function interactively in the way of sustaining the conditions of possibility for the emergence of a contact without a contract between the self and the other, an affirmative attitude is required. When and if the cont(r)act becomes affirmative, the counter-act and the implosion of the pre-dominant projection–introjection mechanism, which we can also refer to as the pre-dominant context based on negation and transcendence, intervenes in the situation and interrupts the order of things. Cont(r)action opens a hole in the internal structure of the projection-introjection mechanism and initiates change in the way of opening up new paths towards new modes of being, thinking, and creation.
It is important to note here that every projection-introjection mechanism belongs to the world of unconscious drives. Opening a hole in the world of unconscious drives makes the good objects and the bad objects spiral into the void and the subject escapes oscillation between the paranoid-schizoid position and the depressive position, or between the life and death drives. This also means that the subject’s world turns from being governed by the metaphysical mode of production based on unconscious drives and into the social mode of production based on conscious desiring.
The concept of cont(r)act is the product of an interaction between deconstruction and affirmative recreation. The cont(r)act produces an outside within the pre-dominant projection-introjection mechanism, or context. Cont(r)action connects the counter forces of the inside with the unnameable forces of the outside. The inward explosion creates a turbulence within the projection-introjection mechanism causing the good objects and the bad objects to spiral into the outside within created by the counter forces of the inside and into the void constituted by the unnameable forces of the outside. We must remember that good and bad are concepts that belong not to the material world but to the metaphysical world, not to life but to the beyond of life. As we know, psychotics see everything in terms of a struggle between the forces of good and evil. If we apply this psychotic vision to the polarity of the life drive and the death drive we can understand what I actually want to mean when I make a distinction between the world of unconscious drives and the world of conscious desiring. But by doing this am I not, in a psychotic fashion, dividing the world into two; the bad world of unconscious drives and the good world of conscious desiring? Am I not, in a way, trying to transcend the state of being governed by the unconscious drives? I am indeed, for I still am within the psychotic world of metaphysics trying to create an outside, or an opening to loving without interpretation and identification. To achieve this I have to act self-reflexively, which I think is what I do when say it is necessary to pass from the state of being governed by unconscious drives to the mode of being productive of conscious desiring. This self-reflexivity and these paradoxical statements are the forms this passage takes and they lie at the decentred heart of my epoch.
To sum it up and to clarify it all I shall now say what I merely hinted at right at the beginning. The theory of cont(r)act employs deconstruction and affirmative recreation with the aim of sustaining the conditions of possibility for a fragile and yet affirmative contact not based on a contract between the self and the other, the old and the new, illness and health, the clinical and the critical, the noumenal and the phenomenal, between that which is in-itself and that which is for-us, the object and the subject, human and non-human, between the Imaginary, the Real and the Symbolic, and even between life and death, the living and the dead.
I don’t know if it is worth mentioning that the counteract and the implosion are the two separate but contiguous and complementary positions of cont(r)action, that is, of the theoretical practice demonstrating an interaction between deconstruction and affirmative recreation. Cont(r)action is that operation which we might as well have presented in such a way as to be the agency splitting and uniting speculative realism and post-structuralism, if not transcendental materialism and dilacetical materialism.
- Self-Sabotage as Passive Aggression Toward the Self (Pt 5 of The “Logical Illogic” of the Psycho-Logical) (psychologytoday.com)
- The Other Me (litlove.wordpress.com)
- Epictetus: Affirmation as Negation (cengizerdem.wordpress.com)
- Eating a Peach Or Choosing Not To (explorebeing.wordpress.com)