It is nowadays true that our sexual desire has gone way beyond what the valued and moralized socially constructed forms would impose on us, it is also true that on the other hand it has been argued that all this does count for a sexual revolution, for a sexual liberation indeed. The question of revolution and freedom, it seems at this point, and at least as far as it concerns sexuality, is rarely put against the question of “what?” do we get as a result of this revolutionarisation or freeing of sex, or does the sexual freedom now days account for an authentic experience of ones inner most self, or does it still remain marginal, on the surface of the social practice under capitalism.
The central question which arises at this point is: “Is it possible to fuck beyond capitalism?”. I use the term ‘fuck’ and not ‘to have sex’ out of pure utilitarian reasons, simply attempting to address what the paradigm of the psycholinguistic fucking, which materializes our desire, means to us in relation to capitalism, which has successfully trans-mutated sex into fucking and the long derelict romantic concept of love making into sex. Ones risks now days to loose the chance of an actual sex by alluding to lovemaking. The second risk-register, given the increase in fetishization of the brute and selfish, of the independent and the pragmatic, is the one of being left dry-handed while alluding to sex instead of fucking. Appropriating fucking as the ultimate most-indispensable term for the means of contemporary approach to different sexual encounters, we move now towards the central question: “what does it mean in the midst of the inescapable capitalist hyperdetermination, hyperdefinition and hyperimposure”.
The contemporary scene of fuck between the two enthusiastic young bodies represents the act of capitalistic genital sacrifice. The only one that is real. Two possible options arise out of this real-ization of fuck. The first is the one of internalization of the porno-projected image out of which satisfaction, fulfillment and even joy and pleasure can be extracted via the comforting sense of the belonging to the common sense postmodern fuck. The second and doomed unemancipated poem of experiential sheer feeling of exploitation will always speak of the inexplicable lack, one that is born the moment before the fuck actually occurs. It is the terror striking before the actual intercourse which will never happen, no matter the penetratory numeration and long-lasting.
Two young bodies release themselves,
In the midst of their attempt to have sex, the fuck,
Sex is nowhere to be found
Sex as the escape, transcendental of capitalism,
Only produces time,
More time, more sex and time,
Recovered against the labor time for money,
It sobers to the pure time for capital,
Pure sex for capital,
The molesting practice of fuck, or sex, accelerates the genital-stock-exchange mobility towards the eternal search for the Greek tragedy of ‘the final’, ‘the tragic’. Nowadays we have not negated the impossibility of ‘the tragic final’ only because the capital is an experience that escapes the always already occurring degenerated level of lower instance of admissibility of poverty. The admissible fuckable!
Returning to the bodies, we return to the stock-exchange, to the exchange of fictional value-shares for actual property. The imposition of the desire towards the actual body. Not giving up on desire, as Lacan would claim, translates into the contemporary giving up to the capitalist exploitation. Two bodies, two agents of capital, two hones lovers, two late clerks, two fuckers, two bosses, bosses of bodies in the eternal tragedy of merging their capital to increase their concurrency in the market of multitude of desires.
The body truly represents the elevated form of sincere opening of two young souls for the purpose of sexualtisation which always already is a fusion of ‘the two’ in order to support the mutual grief in pain of the holocaust of the genitals. The genitals are a true locus of capitalist realism. The impenetrable surface which is dirtied by the scratching, itching, cuddling, licking… all of them performing the necessary market creativity for arousing the unrealized desire.
The idea of the fuck, of how to have sex is the drive of extinction of all sexuality. The impossibility to ‘fuck beyond capitalism’ only accelerates the attempts, creativity and complicity in multiplicity of mass enslavement within the two options, one being the defeating, the other being the subject of the unrealized tragic.