Dušan I. Bjelic

This book depicts how Freud’s cocaine and Benjamin’s hashish illustrate two critiques of modernity and two messianic emancipations through the pleasures of intoxicating discourse. Freud discovered the “libido” and “unconscious” in the industrial mimetic scheme of cocaine, whereas Benjamin found an inspiration for his critique of phantasmagoria and its variant psychoanalysis in hashish’s mimesis. In addition, as part of the history of colonialism, both drugs generated two distinct colonial discourses and, consequently, two different understandings of the emancipatory powers of pleasure, the unconscious, and dreams. After all, great ideas don't liberate; they intoxicate.

This book depicts how Freud’s cocaine and Benjamin’s hashish illustrate two critiques of modernity and two messianic emancipations through the pleasures of intoxicating discourse. Freud discovered the “libido” and “unconscious” in the industrial mimetic scheme of cocaine, whereas Benjamin found an inspiration for his critique of phantasmagoria and its variant psychoanalysis in hashish’s mimesis. In addition, as part of the history of colonialism, both drugs generated two distinct colonial discourses and, consequently, two different understandings of the emancipatory powers of pleasure, the unconscious, and dreams. After all, great ideas don't liberate; they intoxicate.

Normalizing the Balkans argues that, following the historical patterns of colonial psychoanalysis and psychiatry in British India and French Africa as well as Nazi psychoanalysis and psychiatry, the psychoanalysis and psychiatry of the Balkans during the 1990s deployed the language of psychic normality to represent the space of the Other as insane geography and to justify its military, or its symbolic, takeover. Freud's self-analysis, influenced by his journeys through the Balkans, was a harbinger of orientalism as articulated by Said. However, whereas Said intended Orientalism to be a critique of the historical construction of the Orient by, and in relation to, the West, for Freud it constituted a medical and psychic truth. Freud’s self-orientalization became the structural foundation of psychoanalytic language, which had tragic consequences in the Balkans when a demonic conjunction developed between the ingrained self-orientalizing structure of psychoanalysis and the Balkans' own propensity for self-orientalization. In the 1990s, in the ex-Yugoslav cultural space, psychoanalytic language was used by the Serb psychiatrist-politicians Drs. RaÅ¡kovic and Karadzic as conceptual justification for inter-ethnic violence. Kristeva's discourse on abject geography and Zizek's conceptualization of the Balkans as the Real have done violence to the region in an intellectual register on behalf of universal subjectivity. Following Gramsci’s and Said’s 'discourse-geography' Bjelic transmutes the psychoanalytic topos of the imaginary geography of the Balkans into the geopolitics inherent in psychoanalytic language itself, and takes to task the practices of normalization that underpin the Balkans’ politics of madness.

Normalizing the Balkans argues that, following the historical patterns of colonial psychoanalysis and psychiatry in British India and French Africa as well as Nazi psychoanalysis and psychiatry, the psychoanalysis and psychiatry of the Balkans during the 1990s deployed the language of psychic normality to represent the space of the Other as insane geography and to justify its military, or its symbolic, takeover. Freud's self-analysis, influenced by his journeys through the Balkans, was a harbinger of orientalism as articulated by Said. However, whereas Said intended Orientalism to be a critique of the historical construction of the Orient by, and in relation to, the West, for Freud it constituted a medical and psychic truth. Freud’s self-orientalization became the structural foundation of psychoanalytic language, which had tragic consequences in the Balkans when a demonic conjunction developed between the ingrained self-orientalizing structure of psychoanalysis and the Balkans' own propensity for self-orientalization. In the 1990s, in the ex-Yugoslav cultural space, psychoanalytic language was used by the Serb psychiatrist-politicians Drs. RaÅ¡kovic and Karadzic as conceptual justification for inter-ethnic violence. Kristeva's discourse on abject geography and Zizek's conceptualization of the Balkans as the Real have done violence to the region in an intellectual register on behalf of universal subjectivity. Following Gramsci’s and Said’s 'discourse-geography' Bjelic transmutes the psychoanalytic topos of the imaginary geography of the Balkans into the geopolitics inherent in psychoanalytic language itself, and takes to task the practices of normalization that underpin the Balkans’ politics of madness.

Examines the history of science in light of recent theories of sexuality and the body. Drawing on the theories of Michel Foucault, Judith Butler, and others who have written on the history of sexuality and the body, Galileo's Pendulum explores how the emergence of the scientific method in the seventeenth century led to a de-emphasis on the body and sexuality. The first half of the book focuses on the historical modeling of the relation between pleasure and knowledge by examining a history of scientific rationality and its relation to the formation of the modern scientist's subjectivity. Relying on Foucault's history of sexuality, the author hypothesizes that Galileo's pendulum, as an extension of mathematics and the body, must have been sexualized by schemes of historical representation to the same extent that such schemes were rationalized by Galileo. The second half of the book explores the problems of scientific methodology and attempts to return the body in an explicit way to scientific practice. Ultimately, Galileo's Pendulum offers a discursive method and praxis for resexualizing the history of Galilean science.