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Second, that explanation of subjectivity employing a pharmacological lens becomes reducible to the action of the drug, reifying the biopolitical economy underwriting the pharmaceutical industry in the first place Ibid, This first argument is understandable. However, if those trained in psychoanalytic methods and concepts determine how neuropsychology is interpreted then cannot we make space for both fantasy as-well-as the agency of pharmaceuticals, interpreting the latter through the former?

His second argument, that using such a vocabulary would legitimize the biopolitical economy of the pharmaceutical industry, is untenable. It amounts to saying that one should not speak English if they can also speak French simply because Americans speak it and because America has done something bad. Employing this vocabulary allows psychoanalysis a vital tool to renegotiate the social world as it has been articulated by biophysiological sciences, allowing for claims to be made which challenge the fundamental assertions underwriting the whole project of the scientification of sexuality.

This does not mean that we jettison the theory of the subject proposed by Freud and psychoanalysis, attempting to rewrite the whole canon on the basis of dopamine, serotonin, and the like. Nor does it mean that psychoanalytic work surrender itself to empiricism. Both psychoanalysis and empiricism are fictions—structurated social phenomena—the difference being the latter holds more sway in certain academic markets than the former. Rather, I propose we integrate into the psychoanalytic theory of the subject, a neurological theory of the pharmaceutical agent.

Foucault himself provides compelling critiques of psychoanalysis, arguing that it was essential to the scientification of sexuality Dean , Butler , What can we make of them theoretically; engaging in public spectacle while also offering their bodies for inspection and observation, injecting and smoking crystal methamphetamine?

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To my mind, there are two ways that we might approach this question. The second is by describing how the use of methamphetamine, independent of the properties of our inverse Panopticon, is reorganizing the psyche. Indeed, neither explanation is sufficient alone, nor juxtaposed parsimoniously, to articulate in full how Zoom and methamphetamine are functioning together to radically transform the subjective experience of these men.

Therefore, it is necessary to dissect each and interpenetrate one into the other. Together— PNP and Zoom—create new possibilities for movement. They act as hermeneutics of the self Foucault, Therefore, I want to argue that they are acting to repartition the spatial boundaries of the pleasure and reality principles, toward the experience of a new, overlapping duration, a type of shared human connectivity homoconnectus that resembles sympathy, but that does not function on the basis of a desire for pain as Bergson argued , but rather through a desire for pleasure as mediated by dopamine.

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Central to this discussion are the concepts of sympathy drawn from Bergson and power drawn from Foucault. It is my contention that ZoomPNP is acting to multiply the possibilities for agency of our subjects while also allowing for these subjects to overlap duration, not through intuition or sympathy, but through the mediated contact permitted by the connected medium of Zoom and the continuous release of dopamine permitted by meth.

Through these two distinctions, Bergson rewrites the philosophical concepts of time, space, experience, and consciousness. The quantitative multiplicity is easiest to explain.

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Bergson asks us to imagine a field of sheep viewed from above Ibid. The sheep are: They occupy different spatial locations and thus are countable as a type of multiple-unity, something which is neither singular nor many, but rather both simultaneously. Further their positions are transitory, the can move and return to a given position. This is what Bergson terms the quantitative multiplicity and is akin to our experience of spatial phenomena.

A phenomenon which is multiple and spatialized, yet unified; each molecule is discrete and yet, through the mechanisms of our biochemistry, their actions are transitory, reversible. The second distinction, that of the qualitative multiplicity, is akin to our experience of time, which receives the special label: Opposed to the spatiality of the quantitative multiplicity, the qualitative multiplicity—is not discrete, homogenous, nor transitory—but is rather: Irreversible Ibid.


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The image used to describe the qualitative multiplicity is a rubber band, collapsible to a single point yet stretchable across its epistemic background Ibid. Like the duration, our experience of time, it is continuous and if we consider its movement as a trace and not a series of fixed images presented over time, it is also heterogeneous; in each moment it occupies and overcomes a new spatial segment to which it cannot return.

It is still not an adequate representation of the duration. For Bergson, no image can describe the duration as it is itself apart from spatiality. If our experience of time for Bergson was a qualitative multiplicity, so to was our experience of sympathy Lawlor , In a sympathetic moment we place ourselves into the position of another, we enter their duration so-to speak Ibid.