Abstract
In what follows, my central concern is with the contemporary critique of ideology; but my trajectory involves thinking the operation of ideology in socialmedia. By social media, I mean Web-based networksites that, as boyd and Ellison explain, allow people to “(1) construct a public or semi-public profile within a bounded system, (2) articulate a list of other users with whom they share a connection, and (3) view and traverse their list of connections and those made by others within the system.”1 The examples of such sites are familiar by now to many and include blogs and sites like Facebook, Twitter, Instagram, and YouTube. My objective is to think critically about the ideological role of social media in the context of late capitalist consumer society—a society defined by what Slavoj Žižek refers to as the “demise of symbolic efficiency,” what Fredric Jameson has defined as “postmodern,” or what Mark Fisher has more recently referred to as “capitalist realism.”2 Referring as well to Jodi Dean’s pioneering work on a Žižekian approach to online media, particularly her conception of “communicative capitalism,” my aim is to argue that social media provides a good model for thinking about the connection between ideology and enjoyment at a point when digital media makes possible the conditions for the erosion of the subject of desire. In contrast to Dean, though, my claim is that the ideological operation of social media is one that interpellates the subject in relation to desire rather than drive.
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Notes
See Slavoj Žižek, The Ticklish Subject (New York: Verso, 1999);
Fredric Jameson, “Postmodernism, or, The Cultural Logic of Late Capitalism.” New Left Review I 146: 53–92, 1984;
and, Mark Fisher, Capitalist Realism: Is There No Alternative? (Zero Books, 2009).
Jodi Dean, Publicity’s Secret: How Technoculture Capitalizes on Democracy (Ithaca, NY: Cornell, 2002), 3.
Dean, Blog Theory: Feedback and Capture in the Circuits of Drive (Maiden, MA: Polity, 2010), 31.
Žižek, The Indivisible Remainder: On Schelling and Related Matters (New York: Verso, 1996), 190.
Žižek, First as Tragedy, Then as Farce (New York: Verso, 2009), 10–11.
Žižek notes that “the very ‘positing’ of the big Other is a subjective gesture” and that “the big Other is a virtual entity that exists only through the subject’s presupposition.” One of the arguments that I make here is that, although the postmodern subject is capable of pronouncing the nonexistence of the big Other, she still posits its existence in a displaced way in order to preserve a desire, mediated by fantasy. This gesture of positing the big Other’s existence is, I claim, reified in social media. Žižek, In Defense of Lost Causes (New York: Verso, 2008), 113.
See Octave Mannoni, Clefs pour l’imaginaire (Paris: Seuil, 1969).
McGowan, Out of Time: Desire in Atemporal Cinema (Minneapolis: University of Minnesota, 2011), 11.
Žižek, Tarrying with the Negative: Kant, Hegel, and the Critique of Ideology (Durham, NC: Duke, 1993), 60.
Paul A. Taylor, Žižek and the Media (Maiden, MA: Polity, 2011), 78.
Jacques Lacan, The Seminar, Book XI: The Four Fundamental Concepts of Psycho-Analysis, 1964–1965. Alan Sheridan, trans. (New York: W.W. Norton & Co., 1977), 207.
Žižek, The Parallax View (Cambridge, MA: MIT, 2006), 303.
See Žižek, For They Know Not What They Do: Enjoyment as a Political Factor, 2nd Ed. (New York: Verso, 2002), xci.
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© 2014 Matthew Flisfeder and Louis-Paul Willis
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Flisfeder, M. (2014). Enjoying Social Media. In: Flisfeder, M., Willis, LP. (eds) Žižek and Media Studies. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137361516_18
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DOI: https://doi.org/10.1057/9781137361516_18
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