Human
sexuality is, quite apart from Christian repressions, a highly questionable
phenomena, and belongs, at least potentially, among the extreme rather than
ordinary experiences of humanity. Tamed
as it may be, sexuality remains one of the demonic forces in human
consciousness –pushing us at intervals close to taboo and dangerous desires,
which range from the impulse to commit sudden arbitrary violence upon another
person to the voluptuous yearning for extinction of one’s consciousness, for
death itself. Even on the level of
simple physical sensation and mood, making love surely resembles having an
epileptic fit at least as much, if not more, than it does eating a meal or
conversing with someone. Everyone has
felt (at least in fantasy) the erotic glamor of physical cruelty and erotic
lure in things that are vile and repulsive. These phenomena form a part of the
genuine spectrum of sexuality, and if they are not to be written off as mere
neurotic aberrations , the picture looks different from the one promoted by
enlightened public opinion, and less simple.
One could
plausibly argue that it is for quite sound reasons that the while capacity for
sexual ecstasy is inaccessible to most people – given that sexuality is
something, like nuclear energy, which may prove amenable to domestication through
scruple, but then again may not. That few people regularly, or perhaps ever,
experience their sexual capacities at this unsettling pitch doesn’t mean that
the extreme is not authentic, or that the possibility of it doesn’t haunt them
anyway. (Religion is probably, after sex, the second oldest resource which
human beings have available to themselves for blowing their minds. Yet among
the multitude of the pious, the number who have ventured very far into that
state of consciousness must be fairly small,too) There is, demonstrably,
something incorrectly designed and potentially disorientating in the human
sexual capacity – at least in the capacities of man-in-civilization. Man, the sick animal, bears within him an
appetite which can drive him mad. Such
is the understanding of sexuality – as something beyond good and evil, beyond
love, beyond sanity; as a resource for ordeal and for breaking through the
limits of consciousness – that informs the French literary canon I’ve been
discussing.
The Story of O, with its project for
completely transcending personality, entirely presumes this dark and complex
vision of sexuality so far removed from the hopeful view sponsored American
Freudianism and liberal culture. The woman who is given no other name than O
progresses simultaneously towards her own extinction as a human being and her
fulfillment as a sexual being. It’s hard to imagine how anyone would ascertain
whether there exists truly, empirically, anything in “nature” or human consciousness
that supports such a split. But it seems
understandable that the possibility has always haunted man, as accustomed as he
is to decrying such a split. . .
Perhaps the
deepest spiritual resonance of the career of pornography in its “modern”
Western phase under consideration here is this vast frustration of human
passion and seriousness since the old religious imagination, with its secure
monopoly on the total imagination, began in the late eighteenth century to
crumble. The ludicrousness and lack of skill of most pornographic writing,
films, and painting is obvious to everyone who has ever been exposed to
them. What is less often remarked about
the typical products of the pornographic imagination is their pathos. Most pornography – the books discussed here
cannot be excepted – points to something more general than even sexual damage.
I mean the traumatic failure of modern capitalist society to provide authentic
outlets for the perennial human flair for high-temperature visionary obsessions,
to satisfy the appetite for exalted self-transcending modes of concentration
and seriousness.. The need of human
beings to transcend “the personal” is no less profound than to be a person, an
individual. But this society serves that
need poorly. It provides mainly demonic
vocabularies in which to situate that need and from which to initiate action
and construct rites of behavior. One is
offered a choice among vocabularies of thought and action which are not merely
self-transcending but self-destructive. .
.
Pornography, considered an artistic or art-producing form of the human imagination, is an expression of what William James called "morbid-mindedness." But James was surely right when he gave us as part of the definition of morbid-mindedness that it ranged over "a wider scale of experience" than healthy-mindedness.
ReplyDeleteJames discusses morbid-mindedness in the concluding chapter of "The Varieties of Religious Experience."
ReplyDeleteWonderful post!
ReplyDelete