Read On Anxiety by Renata and use it as a source to "explain the narrator's drastic actions in Boys Town" by Jimshepard (Will be attached shortly) P.S. do not read the whole book of Renata and cite...

Read On Anxiety by Renata and use it as a source to "explain the narrator's drastic actions in Boys Town" by Jimshepard (Will be attached shortly)



On Anxiety On Anxiety ‘…a deft application of psychoanalytic insights to very everyday and quite familiar human situations…a revealing and insightful way of looking at the contemporary world where they are imaginatively viewed through the lens of anxiety.’ Juliet Flower MacCannell, University of California Praise for the series ‘…allows a space for distinguished thinkers to write about their passions.’ The Philosophers’ Magazine ‘…deserve high praise.’ Boyd Tonkin, The Independent (UK) ‘This is clearly an important series. I look forward to reading future volumes.’ Frank Kermode, author of Shakespeare’s Language ‘…both rigorous and accessible.’ Humanist News ‘…the series looks superb.’ Quentin Skinner ‘…an excellent and beautiful series.’ Ben Rogers, author of A.J.Ayer: A Life ‘Routledge’s Thinking in Action series is the theory junkie’s answer to the eminently pocketable Penguin 60s series.’ Mute Magazine (UK) ‘Routledge’s new series, Thinking in Action, brings philosophers to our aid…’ The Evening Standard (UK) ‘…a welcome new series by Routledge.’ Bulletin of Science, Technology and Society (Can) RENATA SALECL On Anxiety LONDON AND NEW YORK First published 2004 by Routledge 11 New Fetter Lane, London EC4P 4EE Simultaneously published in the USA and Canada by Routledge 29 West 35th Street, New York, NY 10001 Routledge is an imprint of the Taylor & Francis Group This edition published in the Taylor & Francis e-Library, 2005. “To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to www.eBookstore.tandf.co.uk.” © 2004 Renata Salecl All rights reserved. No part of this book may be reprinted or reproduced or utilized in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Library of Congress Cataloging in Publication Data A catalog record for this book has been requested ISBN 0-203-50828-9 Master e-book ISBN ISBN 0-203-57326-9 (Adobe eReader Format) ISBN 0-415-31275-2 [hbk] ISBN 0-415-31276-0 [pbk] For Tim One Introduction 1 Two Anxiety at Times of War 10 Three Success in Failure: How Hypercapitalism Relies on People’s Feeling of Inadequacy 30 Four Love Anxieties 43 Five Anxiety of Motherhood 56 Six Can Testimony Offer a Cure for Anxiety? 71 Seven Conclusion 84 Notes 89 Index 102 Contents One Introduction One often hears that we live in an age of anxiety. With the turn of the new millennium, it looks as if the scientific research, economic development, military interventions and the power of the new media are less and less under public control, and that all kinds of catastrophes can be envisioned in the future.1 In the last months of the old millennium, people already experienced this anxiety when they were bombarded with the danger of the millennium bug. While politicians gave warning to the people to prepare themselves for the possible collapse of computer systems, it looked very much like no one was in charge any more in today’s society. The fear of possible catastrophes, however, quickly turned into a search for the conspirators: when it was clear that there was no millennium bug, a theory emerged that the whole fuss around it was created by the computer companies to enable them to sell more advanced computers. When we talk about the new age of anxiety we should not forget that in the last century it was always the case that after some major social crisis there came the age of anxiety. This happened especially after the wars. In the last century, we had the first age of anxiety after the First World War when the use of the new weapons of destruction that came with the Second Industrial Revolution resulted in a radical questioning of the values of modern civilization. In The Crisis of the Mind,2 Paul Valery described that in the modern epoch the most dissimilar ideas seemed to coexist freely and that there ceased to be any fixed reference for living and learning. So, even when the military crisis was over, economic crisis remained, and most importantly with it the ‘crisis of the mind’, which all contributed to anxiety. Europeans especially felt anguish in regard to their existence, since some perceived that they were entering times of meaninglessness. Some too saw as the main cause of the overwhelming feeling of anxiety the death of all modern idols: it looked that man was very much alone, since he had lost belief in God. However, equally important was the loss of the belief in science, progress and reason. This also looked like the death of Europe. The times of anxiety there, however, opened up the space for new totalitarian leaders. Italian fascism and Hitler’s rise to power in Germany were particular attempts to find a solution for the age of anxiety. Their politics, however, greatly contributed to the emergence of the second age of anxiety in the last century. After the Second World War we thus again had the age of anxiety, which was especially precipitated by the experience of the Holocaust and Hiroshima. Again, weapons of mass destruction, which resulted in most brutal violence, heightened the feeling of anxiety emerging after the war was over. And then, too, economic crisis became coupled with the crisis of man trying to figure out the idea of the future. This talk of anxiety, however, diminished with the 1960s which ushered in the ‘age of abundance’. Needless to say, the latest age of anxiety concerns the fact that in the 1990s we witnessed the most brutal forms of violence, and that in the last few years we have been dealing with new wars and the evils of the twenty-first century— terrorist attack and the threat of the use of deadly viruses. These dangers seem to be especially horrible because they appear undead—there are no quick medical or military solutions capable of eradicating them, and although they can constantly multiply they remain invisible. When Bin Laden was perceived by the Americans as the utmost figure of evil, one Chinese trader on the streets of New York nicely depicted his uncanny character, and, amidst the tee shirts that imitated search warrants from the old Western movies with logos ‘Bin Laden— dead or alive’, displayed a bunch of shirts that stated ‘Bin Laden—dead and alive’. Although it appears that the new age of anxiety is linked primarily to the danger of terrorist attacks and new illnesses, we should not forget that anxiety arises from the changed perception the subject has of him- or herself as well as from changes to their position in society at large. In the last few years, the media have been constantly reporting new psychological disorders. Some of the new syndromes were quite peculiar: in the 1990s, a number of newly rich Americans supposedly suffered from so-called ‘sudden wealth syndrome’, which is also sometimes referred to as ‘affluenza’; young children whose parents were too protective were in danger of developing ‘adventure deficit disorder’; and women’s magazines were writing about ‘body dysmorphic disorders’ of people who are too concerned about their looks. Moreover, the list of these disorders seems to be growing rapidly. Anything that is perceived as an impediment to the subject, who is supposed to be fully in control of herself, constantly productive and also not disturbing to society at large, is quickly categorized as disorder. While the subject’s inner turmoil and dilemmas in regard to social expectations quickly get named as anxieties. Even before September 11, anxiety became used in the most expansive way. The New York Times,3 for example, reported from the New York Fashion Week that the editors of fashion magazines experienced ‘shoe anxiety’ at the show. The article did not make it clear whether the editors felt anxious because of what they saw on the catwalk, or because they themselves wore bad shoes, or they simply did not know which shoes to choose out of their huge collections at home. Rollo May4 in his study of anxiety in the twentieth century points out that before 1945 there existed ‘covert anxiety’ and after 1945 ‘overt anxiety’. But both public attitudes towards anxiety pointed in a similar direction: they stressed the loneliness of the subject, his or her inability to love or be loved, pressure 2 INTRODUCTION towards conformity, as well as a particular feeling of ‘homelessness’ of the individual. May points out that signs of ‘covert anxiety’ frequently hinge on the issue symbolically expressed in Thomas Wolfe’s novel, You Can’t Go Home Again.5 The meaning of this inability to go home is supposed to be related to the subject’s difficulty in accepting psychological autonomy. Linked to this are the subjects’ desperate attempts to divert themselves with excessive activity both at the workplace and in their free time. Anxiety that emerged in the late 1920s, was, of course, linked to economic depression; however, economic insecurity was interrelated with the insecurity that people began to have in their private lives, and there seemed to be a confusion in the roles people were supposed to adopt. Lynds’s famous study of life in so-called Middletown pointed out that in the late 1920s people were particularly alienated, because on the one hand they were subjected to the compulsive need to work, the pervasive struggle to conform and the frantic endeavor to cram their leisure time with constant activity, while on the other hand they were caught in the chaos of conflicting patterns with regard to cultural requirements. Dealing with change and uncertainty in all sectors of life at once became in Lynds’s view so intolerable that people started embracing rigid and conservative economic and social ideologies. After the Second World War, the anxiety became overt, since people not only became openly afraid of all kinds of possible new catastrophes (for example those related to atomic warfare), but also became even more insecure about their social roles. Robert Jay Lifton saw a particular problem in the very multiplicity of possibilities that arose for the subject at that time, since the subject was horrified by possible new wars, and also came under pressure to continually change her identity, and this too provoked a particular feeling of anxiety. This anxiety related to diffuseness of identity however contributed to a particular quest for certainty, which is expressed in ‘fundamentalist religious sects and various totalistic spiritual movements’.6 One can easily say that today’s new age of anxiety is very similar to those of the previous two ages. In today’s culture, it again seems that economic uncertainty is not the primal cause of anxiety, since the latter is much more connected to the problems people experience with regard to their social roles, to the constant desire to change their identities, and the impossibility of finding any guidance for their action. These uncertainties today also result in people turning to religious fundamentalism and to their embracing social restrictions, which introduce new forms of totalitarianism. Before September