Theater of Cruelty




"Secrets" is the latest idea history magazine ARR's theme this time. Why? Well, partly because today's prevailing practice is to look everyone in the cards – now applies to openness, disclosure and surveillance. And if there is anything you want to hide, this is suspicious.

At the same time, the secrecy gives a number of more or less authoritarian authorities too much power (see front page). In liberal democracies, the fight against secrecy in politics and government is important. In contrast to the transparent, open society, according to idea historian Ellen Krefting at the University of Oslo, "the Kafka, hidden, faceless power". Cancer has a special focus: Machiavelli's prince was a master at using secrecy as an effective guiding principle, and the monarchy was with Thomas Hobbes, the "only form of governance that could guarantee citizens safety and the best interests of the community." The "divine (mystical, unpredictable, and undisputable) origins and state-of-the-state doctrine" of the divine should revolve around the ruler's practical need for a political room of action, often beyond "both law, morality and debate."

Do I need to mention Assad? Nor is he alone in declaring a "state of emergency" – authoritarian regimes that rise above their constitution. Powerful statesmen and women thus use Tacitus' ruler secrets towards subjects perceived as ignorant and "driven by passions," those who do not understand the best of the community.

The 1700 century was a golden age for such monarchies and severe censorship. Cancerians cite the writers of the time who were "avid users of anonymity and masking games, multi-voiced dialogues, subtle allegories, fables and other fictional universes". There were at least 80 releases in England secret history in the title – texts that would reveal or demystify rulers with "indeterminate relationships between documented facts, loose rumors, court gossip, sensational exaggerations and pure fiction". Scandal stories with named people. Well, 300 years later, we may well admit that time stories and secret associations are still living at their best – even if we talk about it now fake news and Trump.

In another chapter in the new ARR, psychoanalyst and philosopher Torberg Foss deals with the psychoanalysis' own relationship to secrets. Foss does not share Freud's belief that the disclosure of pathological secrets is always liberating, but has a greater "respect for the importance of having secrets". Secrets should no longer be brought to light at any cost – patients actually have a right to stay with them. Secrets can color life itself, keep passion alive.

Foss hits the nail on his head when he writes as follows: "Is having secrets a condition for thinking?" Today's social media is supposed to share whims and thoughts with everyone. You are modern – and follow our time doxa, our practice, "what to do". But at the same time, with Foss' words, it may be "having to give up on his' I '" – and recalls that Maurice Blanchot once described "how intimidating a meeting can be with people who say everything they think and where a unifying 'I' apparently missing '. Foss then mentions Orwell's 1984 where they "created a new language with the special characteristic that no hidden or secret thought was possible".

For some, it hurts to think deeply, or as a psychoanalyst would say: to be separated from the feeling of security in the mother's womb. Because you master the feeling of being able to be alone in the presence of others? Or can you recognize the playful play you played at the time alone as a child – a thought activity "in secret"?

Psychoanalysts also often experience that abuse victims makes sure they don't have any more secrets left, that they have lost their private lives and that no sexual feelings are left, says Foss. And adds that Georges Bataille just described the eroticism through the secret, and the need for an "unbreakable nocturnal core".

A free and developed human being must be able to relate to something unknown, the mystery, the things not to be revealed, the unspoken. As ARR suggests, one must be able to let something sink in, in order for one to be able to maintain an interior at all, to have an 'I'. If something valuable does not land in you until it is further reported, we can say that you end up in the "pornographic" public surface – without a feeling and thinking mind.

So if secrets should not be used as a means of dominance in society, the point is that the secrets of the individual are necessary to maintain an inner life. With Share! as today's mantra, intimacy and familiarity are depleted.

In Shakespeare's King Lear, Foss finally mentions, Lear wants to know how much the three daughters love him. When the trip comes to the youngest, Cordelia, she becomes silent. In a low voice she says to herself: "I am sure my love is more ponderous than my tongue."

Truls Lie
Truls Liehttp: /
Editor-in-chief in MODERN TIMES. See previous articles by Lie i Le Monde diplomatique (2003–2013) and Morgenbladet (1993-2003) See also part video work by Lie here.

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