{"id":379,"date":"2021-01-27T15:58:11","date_gmt":"2021-01-27T18:58:11","guid":{"rendered":"http:\/\/x-enapol.org\/pt\/?p=379"},"modified":"2021-01-27T15:58:11","modified_gmt":"2021-01-27T18:58:11","slug":"correspondencia-2","status":"publish","type":"post","link":"https:\/\/enapol.com\/xpt\/correspondencia-2\/","title":{"rendered":"Correspond\u00eancia 2"},"content":{"rendered":"

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type=\u00bb1_1″][fusion_testimonials design=\u00bbclassic\u00bb navigation=\u00bbno\u00bb speed=\u00bb0″ backgroundcolor=\u00bb#2a2a38″ textcolor=\u00bb#ffffff\u00bb random=\u00bb\u00bb hide_on_mobile=\u00bbsmall-visibility,medium-visibility,large-visibility\u00bb class=\u00bb\u00bb id=\u00bb\u00bb][fusion_testimonial name=\u00bbOscar Reymundo\u00bb avatar=\u00bbmale\u00bb image=\u00bb\u00bb image_id=\u00bb\u00bb image_border_radius=\u00bb\u00bb company=\u00bb\u00bb link=\u00bb\u00bb target=\u00bb_self\u00bb]<\/p>\n

Florian\u00f3polis, 29 de dezembro de 2020<\/p>\n

\u00a0Querida Luc\u00edola,<\/p>\n

Diz Miller na apresenta\u00e7\u00e3o do Semin\u00e1rio 6, em castelhano, que at\u00e9 uma \u00e9poca recente todas as b\u00fassolas assinalavam o mesmo norte: o Pai. Mas nesse Semin\u00e1rio, Lacan disse que o \u00c9dipo n\u00e3o \u00e9 a \u00fanica solu\u00e7\u00e3o do desejo.<\/p>\n

Em Nice, 2003, Miller assinala que os estudos queer<\/em> objetaram a institucionaliza\u00e7\u00e3o dos movimentos gays e l\u00e9sbicos por ficarem dentro dos limites do \u00c9dipo e enfatizaram que existem m\u00faltiplos modos de gozar que n\u00e3o ficam limitados ao reino do Pai universalizante.<\/p>\n

Podemos dizer que, nessa \u00eanfase, h\u00e1 uma converg\u00eancia entre a psican\u00e1lise e o discurso de g\u00eanero, uma vez que o gozo sempre est\u00e1 em infra\u00e7\u00e3o com toda universaliza\u00e7\u00e3o, mas aqui, segundo consigo entender, come\u00e7a, dentre outras, a diverg\u00eancia de orienta\u00e7\u00f5es que est\u00e1 definida pela posi\u00e7\u00e3o militante que caracteriza o discurso de g\u00eanero que, destituindo o velho Mestre pretende ocupar o seu lugar impondo uma nova moral. Parece-me que a interven\u00e7\u00e3o de Preciado na Jornada da ECF est\u00e1 nessa dire\u00e7\u00e3o. \u00a0\u00a0<\/p>\n

Aguardo seus coment\u00e1rios,<\/p>\n

Abra\u00e7o<\/p>\n

[\/fusion_testimonial][\/fusion_testimonials][fusion_separator style_type=\u00bbnone\u00bb hide_on_mobile=\u00bbsmall-visibility,medium-visibility,large-visibility\u00bb sticky_display=\u00bbnormal,sticky\u00bb class=\u00bb\u00bb id=\u00bb\u00bb flex_grow=\u00bb0″ top_margin=\u00bb20″ bottom_margin=\u00bb20″ width=\u00bb\u00bb alignment=\u00bbcenter\u00bb border_size=\u00bb\u00bb sep_color=\u00bb\u00bb icon=\u00bb\u00bb icon_size=\u00bb\u00bb icon_color=\u00bb\u00bb icon_circle=\u00bb\u00bb icon_circle_color=\u00bb\u00bb \/][fusion_testimonials design=\u00bbclassic\u00bb navigation=\u00bbno\u00bb speed=\u00bb0″ backgroundcolor=\u00bb#2a2a38″ textcolor=\u00bb#ffffff\u00bb random=\u00bb\u00bb hide_on_mobile=\u00bbsmall-visibility,medium-visibility,large-visibility\u00bb class=\u00bb\u00bb id=\u00bb\u00bb][fusion_testimonial name=\u00bb\u00a0Luc\u00edola Macedo\u00bb avatar=\u00bbmale\u00bb image=\u00bb\u00bb image_id=\u00bb\u00bb image_border_radius=\u00bb\u00bb company=\u00bb\u00bb link=\u00bb\u00bb target=\u00bb_self\u00bb]<\/p>\n

Belo Horizonte, 29 de dezembro de 2020<\/p>\n

Querido Oscar,<\/p>\n

\u00a0As suas considera\u00e7\u00f5es me levam a pensar que uma aproxima\u00e7\u00e3o poss\u00edvel entre o\u00a0queer e<\/em> a psican\u00e1lise somente se faria poss\u00edvel se tomarmos o\u00a0queer<\/em>\u00a0como um efeito, como algo que \u00e9 da ordem de uma experi\u00eancia e, qui\u00e7\u00e1, caberia interrogar, de um acontecimento de corpo. Justamente por n\u00e3o se prestar \u00e0 universaliza\u00e7\u00e3o, promove uma fratura, estando mais pr\u00f3ximo das experi\u00eancias de desidentifica\u00e7\u00e3o e de deslocaliza\u00e7\u00e3o. Me parece que a entrevista com Caetano Veloso e Paul Preciado no contexto da FLIP* seja um bom exemplo da contradi\u00e7\u00e3o entre estes dois termos (milit\u00e2ncia e\u00a0queer<\/em>). Preciado defende a multiplicidade das identidades a partir de um recha\u00e7o \u00e0 diferen\u00e7a, o que o lan\u00e7a numa situa\u00e7\u00e3o sem sa\u00edda, pois como falar de multiplicidade abrindo-se m\u00e3o da diferen\u00e7a? Haveria multiplicidade sem diferen\u00e7a? Isto n\u00e3o seria a homogeneiza\u00e7\u00e3o? Se, de um lado, temos o arsenal te\u00f3rico-militante (nada menos\u00a0queer<\/em>!), de outro, somos tocados pela fala do Caetano, pelo dizer de algu\u00e9m que testemunha de como \u00e9 tocado pelo outro gozo, sem a necessidade de lan\u00e7ar m\u00e3o do arsenal militante, da coura\u00e7a epist\u00eamica ou do recha\u00e7o \u00e0 diferen\u00e7a sexual. \u00a0\u00a0<\/p>\n

\u00a0Com carinho,<\/p>\n

\n

\u00a0* Feira Liter\u00e1ria de Paraty (FLIP) Mesa 8, Transi\u00e7\u00f5es, em 05\/12\/2020.\u00a0Dispon\u00edvel atrav\u00e9s do link:\u00a0https:\/\/www.flip.org.br\/evento\/mesa-7-sem-nome\/<\/a>\u00a0\u00a0<\/p>\n

[\/fusion_testimonial][\/fusion_testimonials][fusion_separator style_type=\u00bbnone\u00bb hide_on_mobile=\u00bbsmall-visibility,medium-visibility,large-visibility\u00bb sticky_display=\u00bbnormal,sticky\u00bb class=\u00bb\u00bb id=\u00bb\u00bb flex_grow=\u00bb0″ top_margin=\u00bb20″ bottom_margin=\u00bb20″ width=\u00bb\u00bb alignment=\u00bbcenter\u00bb border_size=\u00bb\u00bb sep_color=\u00bb\u00bb icon=\u00bb\u00bb icon_size=\u00bb\u00bb icon_color=\u00bb\u00bb icon_circle=\u00bb\u00bb icon_circle_color=\u00bb\u00bb \/][fusion_testimonials design=\u00bbclassic\u00bb navigation=\u00bbno\u00bb speed=\u00bb0″ backgroundcolor=\u00bb#2a2a38″ textcolor=\u00bb#ffffff\u00bb random=\u00bb\u00bb hide_on_mobile=\u00bbsmall-visibility,medium-visibility,large-visibility\u00bb class=\u00bb\u00bb id=\u00bb\u00bb][fusion_testimonial name=\u00bbOscar Reymundo\u00bb avatar=\u00bbmale\u00bb image=\u00bb\u00bb image_id=\u00bb\u00bb image_border_radius=\u00bb\u00bb company=\u00bb\u00bb link=\u00bb\u00bb target=\u00bb_self\u00bb]<\/p>\n

Florian\u00f3polis, 30 de dezembro de 2020<\/p>\n

Luc\u00edola querida! Agrade\u00e7o muito o seu coment\u00e1rio e sua observa\u00e7\u00e3o sobre como seria poss\u00edvel essa multiplicidade sem diferen\u00e7a!<\/p>\n

No trabalho no Observat\u00f3rio de G\u00eanero da EBP tem me surgido a quest\u00e3o acerca da poss\u00edvel rela\u00e7\u00e3o entre essa multiplicidade de identidades, promovidas pela teoria\u00a0queer<\/em>, e as tentativas de nomear um gozo particular, n\u00e3o singular, que permita fazer la\u00e7o social. Contudo, destaco que nessa proposta de la\u00e7o, pr\u00f3pria das comunidades de gozo, tenta-se prescindir, em v\u00e3o, de qualquer alteridade, uma vez que \u00e9 imposs\u00edvel evitar as perturba\u00e7\u00f5es no encontro contingencial com esse estrangeiro que nos habita. \u00a0<\/p>\n

Enfim, Luc\u00edola, h\u00e1 muito para seguir conversando.<\/p>\n

Aguardo seu \u00faltimo coment\u00e1rio e lhe mando meu desejo de um Bom 2021 com vacinas para todos.<\/p>\n

Abra\u00e7o<\/p>\n

[\/fusion_testimonial][\/fusion_testimonials][fusion_separator style_type=\u00bbnone\u00bb hide_on_mobile=\u00bbsmall-visibility,medium-visibility,large-visibility\u00bb sticky_display=\u00bbnormal,sticky\u00bb class=\u00bb\u00bb id=\u00bb\u00bb flex_grow=\u00bb0″ top_margin=\u00bb20″ bottom_margin=\u00bb20″ width=\u00bb\u00bb alignment=\u00bbcenter\u00bb border_size=\u00bb\u00bb sep_color=\u00bb\u00bb icon=\u00bb\u00bb icon_size=\u00bb\u00bb icon_color=\u00bb\u00bb icon_circle=\u00bb\u00bb icon_circle_color=\u00bb\u00bb \/][fusion_testimonials design=\u00bbclassic\u00bb navigation=\u00bbno\u00bb speed=\u00bb0″ backgroundcolor=\u00bb#2a2a38″ textcolor=\u00bb#ffffff\u00bb random=\u00bb\u00bb hide_on_mobile=\u00bbsmall-visibility,medium-visibility,large-visibility\u00bb class=\u00bb\u00bb id=\u00bb\u00bb][fusion_testimonial name=\u00bbLuc\u00edola Macedo\u00bb avatar=\u00bbmale\u00bb image=\u00bb\u00bb image_id=\u00bb\u00bb image_border_radius=\u00bb\u00bb company=\u00bb\u00bb link=\u00bb\u00bb target=\u00bb_self\u00bb]<\/p>\n

Belo Horizonte, 30 de dezembro de 2020<\/p>\n

Querido Oscar,<\/p>\n

Me parece que no\u00a0horizonte em torno do qual gravitam tais quest\u00f5es tem prevalecido as disputas ideol\u00f3gicas, o que, \u00e0s vezes, nos impede de travarmos um verdadeiro e fecundo debate entre diferentes campos discursivos. Se, por um lado, o sim \u00e0 multiplicidade e \u00e0 diversidade parece aproximar a psican\u00e1lise dos estudos de g\u00eanero e\u00a0queer<\/em>, as estrat\u00e9gias para se fazer jus a isto parecem bastante distintas, tal como se viu no ano passado, pelo modo como Preciado escolheu tomar a palavra na Jornada da ECF.<\/p>\n

Uma quest\u00e3o tem me colocado a trabalho: o que a \u201cren\u00fancia \u00e0 diferen\u00e7a\u201d – foi o termo utilizado por Preciado em seu manifesto – precisamente quer ocultar? Encontrei a resposta em sua quest\u00e3o! O que se quer ocultar \u00e9 \u201co encontro com esse estrangeiro que nos habita\u201d, o\u00a0queer\u00a0<\/em>que nos habita a cada um, assim como o gozo \u00eaxtimo, abjeto, que lhe corresponde e que n\u00e3o se reconhece como pr\u00f3prio.\u00a0Ao n\u00edvel do la\u00e7o social, comumente atribui-se este gozo abjeto ao que \u00e9 diferente de si mesmo: ao outro sexo, \u00e0 outra ra\u00e7a, etnia, partido pol\u00edtico, time de futebol… Preciado parece precisar, para sustentar o seu discurso, atribu\u00ed-lo aos psicanalistas, aos quais imputa a pecha de bin\u00e1rios, patriarcais, coloniais.<\/p>\n

Ao inv\u00e9s de acreditar que \u00e9 poss\u00edvel se livrar deste gozo cancelando o outro ao qual se sup\u00f5e ser seu portador, a psican\u00e1lise o inclui no la\u00e7o social como um fator que lhe \u00e9 intr\u00ednseco. Em suas f\u00f3rmulas do discurso, Lacan trouxe, com o objeto\u00a0a,<\/em>\u00a0para dentro do la\u00e7o social, essa dimens\u00e3o do gozo que \u00e9 comumente recha\u00e7ada e depositada no rival. \u00a0Para a psican\u00e1lise, j\u00e1 n\u00e3o se trata do \u201cmonstro\u201d que suponho encarnar para o vizinho, ou aos olhos do Outro, mas disso de monstruoso que me habita, com o qual, mesmo n\u00e3o me reconhecendo, consinto e preciso me haver. E das inven\u00e7\u00f5es a que isto me convoca, das quais me fa\u00e7o signat\u00e1ria.<\/p>\n

Quando colonizadas ideologicamente, tais quest\u00f5es acabam por nos afastar das quest\u00f5es do amor e daquelas do sexo, e de sua experi\u00eancia propriamente dita. Como bem esclarece \u00c9. Laurent em \u201cO unarismo lacaniano e o m\u00faltiplo das condutas sexuais\u201d*, a experi\u00eancia do sexo como tal n\u00e3o se faz, sen\u00e3o,\u00a0no ponto onde falta a representa\u00e7\u00e3o!<\/p>\n

Que venha 2021, com meus melhores desejos!<\/p>\n

\n

*Publicado em Lacan Quotidien, n. 865, em 31\/01\/2020.<\/p>\n

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