Tip: click a paragraph to jump to the exact moment in the video. Narcissist’s Seductive Hyperreality: Feminine Sign-value of False Self (Baudrillard)

1. 00:03 Jean Bodrial was an eclectic renegade postmarxist philosopher. Is there any other kind? I wonder. Look at Jek. Today we are going to discuss Bodria’s work regarding narcissism. Now, this would strike some of you, the more educated, as surprising because the word narcissism has never been mentioned to the best of my recollection in any of Jean Bodar’s writing. And yet, I believe that Bodria’s work throws interesting light, insightful light on the phenomenon of pathological narcissism. Jean Bodrial was an eclectic renegade postmarxist philosopher. Is there any other kind? I wonder. Look at Jek. Today we are going to discuss Bodria’s work regarding narcissism. Now, this would strike some of you, the more educated, as surprising because the word narcissism has never been mentioned to the best of my recollection in any of Jean Bodar’s writing. And yet, I believe that Bodria’s work throws interesting light, insightful light on the phenomenon of pathological narcissism.
2. 00:46 Bodriar of course belongs to what I call the spectacle school of cultural studies in 1960s France especially Paris. The spectacle school consisted of a group of thinkers who emphasized the performative nature of postmodern reality. Postmodern postmodernism or postmodern societies as a spectacle as a performance not real but a theater production a movie in the making. So these scholars, these thinkers, they include Gideore and John Boda, Leot, many others, these thinkers suggested that what we consider Bodriar of course belongs to what I call the spectacle school of cultural studies in 1960s France especially Paris. The spectacle school consisted of a group of thinkers who emphasized the performative nature of postmodern reality. Postmodern postmodernism or postmodern societies as a spectacle as a performance not real but a theater production a movie in the making. So these scholars, these thinkers, they include Gideore and John Boda, Leot, many others, these thinkers suggested that what we consider
3. 01:34 reality is actually a social construct, is actually a production, a stage. Well, Shakespeare said it first, of course, followed by McLuhan and his the medium is the message. But the concept of spectacle seems to be uniquely French. It’s the idea that who you are and the way you behave is intended for public consumption. It doesn’t reflect any veracity. It doesn’t reflect anything internal which is authentic and anything external which is real. It doesn’t reflect any of this. You are reality is actually a social construct, is actually a production, a stage. Well, Shakespeare said it first, of course, followed by McLuhan and his the medium is the message. But the concept of spectacle seems to be uniquely French. It’s the idea that who you are and the way you behave is intended for public consumption. It doesn’t reflect any veracity. It doesn’t reflect anything internal which is authentic and anything external which is real. It doesn’t reflect any of this. You are
4. 02:23 stage managing. You are producing yourself. You are acting all the time. Now, of course, this sits well with concepts such as persona, Jung’s persona, Goffman’s mask, and um Sart authentic self. So there is a context to all this type of thinking. But when we talk about when we come to pathological narcissism, narcissism is a performance. The narcissist is a performer. It’s performative. The narcissist is an actor. The narcissist makes himself as he goes along on the fly. Narcissism is a form stage managing. You are producing yourself. You are acting all the time. Now, of course, this sits well with concepts such as persona, Jung’s persona, Goffman’s mask, and um Sart authentic self. So there is a context to all this type of thinking. But when we talk about when we come to pathological narcissism, narcissism is a performance. The narcissist is a performer. It’s performative. The narcissist is an actor. The narcissist makes himself as he goes along on the fly. Narcissism is a form
5. 03:07 of supreme improvisation. There’s nobody there except a set, an algorithmic set of instructions on how to render yourself palatable, influential, impressive, amazing, fascinating, unique, godlike, omniscient, omnipotent. It’s an algorithm. The narcissist is an algorithm. The narcissist is a spectacle. The narcissist is a theater play. The narcissist is a movie. The narcissis is anything you wish except a person. There is nobody there. A void, a howling emptiness, a black hole to use metaphor. of supreme improvisation. There’s nobody there except a set, an algorithmic set of instructions on how to render yourself palatable, influential, impressive, amazing, fascinating, unique, godlike, omniscient, omnipotent. It’s an algorithm. The narcissist is an algorithm. The narcissist is a spectacle. The narcissist is a theater play. The narcissist is a movie. The narcissis is anything you wish except a person. There is nobody there. A void, a howling emptiness, a black hole to use metaphor.
6. 03:54 And so today we are going to apply some of the lessons from Bodri’s work to the study of narcissism. And as usual, I will criticize some of his insights because by doing so, I’m aggrandizing myself. So we mentioned Gideo, society of the spectacle. We mentioned McLuhan, medium is a message. There were the situationists who claimed that the city is a form of spectacle, that the city is a movie, a performance. There’s my work where I mentioned that the city is the first virtual reality. So you see the And so today we are going to apply some of the lessons from Bodri’s work to the study of narcissism. And as usual, I will criticize some of his insights because by doing so, I’m aggrandizing myself. So we mentioned Gideo, society of the spectacle. We mentioned McLuhan, medium is a message. There were the situationists who claimed that the city is a form of spectacle, that the city is a movie, a performance. There’s my work where I mentioned that the city is the first virtual reality. So you see the
7. 04:32 strand running across the generations and the decades between various thinkers and narcissism connects them all. In my view the underlying fundamental organizational principle to all this work in far-flung corners of the earth what unites what connects all these together is narcissism. My name is Sanvakn. I’m the author of malignant self- loveve narcissism revisited. I’m also a performative professor of psychology. Okay. In a postmodern society said Bodria, objects are symbols. Objects are strand running across the generations and the decades between various thinkers and narcissism connects them all. In my view the underlying fundamental organizational principle to all this work in far-flung corners of the earth what unites what connects all these together is narcissism. My name is Sanvakn. I’m the author of malignant self- loveve narcissism revisited. I’m also a performative professor of psychology. Okay. In a postmodern society said Bodria, objects are symbols. Objects are
8. 05:20 signals. They possess what Bodria called sign value. They pos they communicated objects communicated a meaning especially regarding status and hierarchy. What mattered what became important in modern postmodern objects physical objects in element objects what became most important was not their utility not their use but what they communicated what they what they broadcast about the owner of the object. So I’ll give you a simple example. When you buy a Rolex watch watch, it’s not because you want signals. They possess what Bodria called sign value. They pos they communicated objects communicated a meaning especially regarding status and hierarchy. What mattered what became important in modern postmodern objects physical objects in element objects what became most important was not their utility not their use but what they communicated what they what they broadcast about the owner of the object. So I’ll give you a simple example. When you buy a Rolex watch watch, it’s not because you want
9. 05:59 to tell the time. You are buying a Rolex watch because you want to communicate how successful and how rich you are. The Rolex watch communicates your status, your place in the hierarchy. The watch is not about keeping time. It’s about it’s a status symbol. But this extends of course not only to to not only to inanimate objects. A trophy wife, a woman who is drop deadad gorgeous. And by getting married to her, you communicate to the world how attractive and irresistible you are. The trophy to tell the time. You are buying a Rolex watch because you want to communicate how successful and how rich you are. The Rolex watch communicates your status, your place in the hierarchy. The watch is not about keeping time. It’s about it’s a status symbol. But this extends of course not only to to not only to inanimate objects. A trophy wife, a woman who is drop deadad gorgeous. And by getting married to her, you communicate to the world how attractive and irresistible you are. The trophy
10. 06:42 wife is objectified. She becomes an object. But it is not the use of the trophy wife. For example, her having sex with her. It’s not the use of the trophy wife that is of interest. It’s what the the the ownership of the trophy wife communicates informs the public about the owner of the trophy wife. Clear? This is called the sign value of objects. According to BJA and many others, we simulate our identities. We create, we craft, we sculpt, we mold, we shape our identity sometimes very consciously. wife is objectified. She becomes an object. But it is not the use of the trophy wife. For example, her having sex with her. It’s not the use of the trophy wife that is of interest. It’s what the the the ownership of the trophy wife communicates informs the public about the owner of the trophy wife. Clear? This is called the sign value of objects. According to BJA and many others, we simulate our identities. We create, we craft, we sculpt, we mold, we shape our identity sometimes very consciously.
11. 07:24 Freud said that we all possess something that he called ego ideal, the way we would like to become, our aspirations, our hopes, our dreams, our fantasies about our future identity. When we grow up, we want to be this wannabe. So the ego ideal is there constantly informing us as to what we should do, which decisions and choices we should make, which behaviors we should adopt, which people we should we should socialize with in order to finally actualize the ego ideal that is Freud. It’s a form of impression Freud said that we all possess something that he called ego ideal, the way we would like to become, our aspirations, our hopes, our dreams, our fantasies about our future identity. When we grow up, we want to be this wannabe. So the ego ideal is there constantly informing us as to what we should do, which decisions and choices we should make, which behaviors we should adopt, which people we should we should socialize with in order to finally actualize the ego ideal that is Freud. It’s a form of impression
12. 08:05 management. So it seems that what we call an identity is a publicfacing simulation, a public-f facing theater production, a public-f facing movie. Our identities become consumables. They become consumer goods. And how do we how do we form these identities? How do we put them together? What is the collage? How do we collate them? Well, we buy things. We compile objects. We create collections of objects. As we put all these objects together, our identity emerges. If you have a trophy wife and a Rolex management. So it seems that what we call an identity is a publicfacing simulation, a public-f facing theater production, a public-f facing movie. Our identities become consumables. They become consumer goods. And how do we how do we form these identities? How do we put them together? What is the collage? How do we collate them? Well, we buy things. We compile objects. We create collections of objects. As we put all these objects together, our identity emerges. If you have a trophy wife and a Rolex
13. 08:52 Rolex watch and a yacht and a mansion, then your identity is I’m a rich person. I’m accomplished. I’m successful. I’m at the top of a hierarchy. I’m a pillar of the community. Your identity emerges from the objects that you own. This compilation of object defines you. And of course, this is the driving force. The driving force of consumerism. Many of us consume not because of the utility of the objects that we consume but we consume in order to establish our place in a hierarchy relative Rolex watch and a yacht and a mansion, then your identity is I’m a rich person. I’m accomplished. I’m successful. I’m at the top of a hierarchy. I’m a pillar of the community. Your identity emerges from the objects that you own. This compilation of object defines you. And of course, this is the driving force. The driving force of consumerism. Many of us consume not because of the utility of the objects that we consume but we consume in order to establish our place in a hierarchy relative
14. 09:36 positioning in order to ascertain and communicate our status. Who we are becomes who we want to be. Who you are becomes who you want to who you want to be perceived as impression management. So it’s not about who you truly are. It’s about how you want to be perceived. It’s about it’s not about yourself. It’s about your selfimage. your self-concept and your self-perception become conflated and confused with your public image with your perception by the public. You become consum a consumable. You positioning in order to ascertain and communicate our status. Who we are becomes who we want to be. Who you are becomes who you want to who you want to be perceived as impression management. So it’s not about who you truly are. It’s about how you want to be perceived. It’s about it’s not about yourself. It’s about your selfimage. your self-concept and your self-perception become conflated and confused with your public image with your perception by the public. You become consum a consumable. You
15. 10:26 become a consumer good. In other words, in the process of forming an identity in postmodern society, people objectify themselves. They convert themselves into objects that can then be consumed by other people. Now this applies not only to status and hierarchy. It applies for example to sexuality. It applies to interpersonal relationships. We have become consumer goods. When we’re having sex with another person, we are consuming the other person. We are consuming the other person. and the services the other become a consumer good. In other words, in the process of forming an identity in postmodern society, people objectify themselves. They convert themselves into objects that can then be consumed by other people. Now this applies not only to status and hierarchy. It applies for example to sexuality. It applies to interpersonal relationships. We have become consumer goods. When we’re having sex with another person, we are consuming the other person. We are consuming the other person. and the services the other
16. 11:07 person can give us during the sex act. Similarly, when we establish an interpersonal relationship with someone, an intimate relationship, romantic relationship, family relationship, friendship, um in the workplace, any type of relationship with someone else, when we establish this relationship, we are actually managing our public image. We are interacting with other people in a way that establishes some public perception of who we who we are, what we possess, where is our place and consequently in our interpersonal person can give us during the sex act. Similarly, when we establish an interpersonal relationship with someone, an intimate relationship, romantic relationship, family relationship, friendship, um in the workplace, any type of relationship with someone else, when we establish this relationship, we are actually managing our public image. We are interacting with other people in a way that establishes some public perception of who we who we are, what we possess, where is our place and consequently in our interpersonal
17. 11:50 relationships, we objectify other people. We use them as objects as we instrumentalize them. We use them as tools in order to obtain a properly managed public perception or public image. The need to be seen as I kept saying in many of my videos is primordial. The minute we are born, we try to attract mother’s attention. We cry. We grimace. We smile at mommy. We move our hands and legs. We as babies, as newborns, the first thing we’re concerned with is not oxygen. The first thing we’re concerned with is not water. relationships, we objectify other people. We use them as objects as we instrumentalize them. We use them as tools in order to obtain a properly managed public perception or public image. The need to be seen as I kept saying in many of my videos is primordial. The minute we are born, we try to attract mother’s attention. We cry. We grimace. We smile at mommy. We move our hands and legs. We as babies, as newborns, the first thing we’re concerned with is not oxygen. The first thing we’re concerned with is not water.
18. 12:38 The first thing we’re concerned with is not breast milk. The first thing we’re concerned with within the first six days of existence is to be seen by mommy. to be noticed by our caregiver primary object, the caregiver. Because if you as a newborn fail to be noticed, fail to be seen, fail to attract attention, you will be a dead newborn in no time. It’s a survival issue. So the need to be seen is possibly the most basic instinctual need. But in postmodern society, the need to be seen is transllocated. The first thing we’re concerned with is not breast milk. The first thing we’re concerned with within the first six days of existence is to be seen by mommy. to be noticed by our caregiver primary object, the caregiver. Because if you as a newborn fail to be noticed, fail to be seen, fail to attract attention, you will be a dead newborn in no time. It’s a survival issue. So the need to be seen is possibly the most basic instinctual need. But in postmodern society, the need to be seen is transllocated.
19. 13:28 In other words, we do not want to be seen as we are. We want to be seen as we want to be seen. So we don’t want to be seen as who we truly are. We want people to apprehend or to perceive a well-crafted, meticulously crafted message, a signal, an image, a movie about ourselves, a theater production. We don’t want to be perceived as authentic beings. We don’t want to be perceived as who we truly deeply, profoundly are. We don’t want that. We want people to perceive what we want them to perceive. We communicate to In other words, we do not want to be seen as we are. We want to be seen as we want to be seen. So we don’t want to be seen as who we truly are. We want people to apprehend or to perceive a well-crafted, meticulously crafted message, a signal, an image, a movie about ourselves, a theater production. We don’t want to be perceived as authentic beings. We don’t want to be perceived as who we truly deeply, profoundly are. We don’t want that. We want people to perceive what we want them to perceive. We communicate to
20. 14:16 people what they should perceive about us. And one of the main reasons this is happening is that increasingly people don’t have a core identity. They don’t have a functioning constellated integrated self. Increasingly, there is a widespread identity diffusion and identity disturbance. Put it more simply, people don’t know who they are. They don’t want to be perceived as they are because they think that they are not. People don’t really have an inner experience of continuity and contiguity and essence people what they should perceive about us. And one of the main reasons this is happening is that increasingly people don’t have a core identity. They don’t have a functioning constellated integrated self. Increasingly, there is a widespread identity diffusion and identity disturbance. Put it more simply, people don’t know who they are. They don’t want to be perceived as they are because they think that they are not. People don’t really have an inner experience of continuity and contiguity and essence
21. 15:00 and quiddity. People don’t experience themselves as existing apart from the gaze of others. People become nowadays through the gaze of others. People see themselves in other people’s eyes and this is the way they define themselves. In other words, other people became the crucial and possibly only determinant of personal identity. This is something that Jacqu Lakan has mentioned in his work the famous mirror stage and the formation of the unconscious in Lan’s work. the major overwhelming and quiddity. People don’t experience themselves as existing apart from the gaze of others. People become nowadays through the gaze of others. People see themselves in other people’s eyes and this is the way they define themselves. In other words, other people became the crucial and possibly only determinant of personal identity. This is something that Jacqu Lakan has mentioned in his work the famous mirror stage and the formation of the unconscious in Lan’s work. the major overwhelming
22. 15:43 contribution critical contribution of others in establishing who you are even on the unconscious level. So whereas in previous generations people wanted to be perceived and wanted to be seen as who they are because they knew who they are, today because we are very confused regarding our own identity. We prefer we want other people to perceive not our diffused, disturbed, chaotic identity. We want them to perceive our polished, well-crafted, articulated, meticulously shaped, projected image. We want them to perceive the contribution critical contribution of others in establishing who you are even on the unconscious level. So whereas in previous generations people wanted to be perceived and wanted to be seen as who they are because they knew who they are, today because we are very confused regarding our own identity. We prefer we want other people to perceive not our diffused, disturbed, chaotic identity. We want them to perceive our polished, well-crafted, articulated, meticulously shaped, projected image. We want them to perceive the
23. 16:33 surface, not the depth. We want them to interact with our envelope, with our shell, not with its contents. So, I call it a transllocation of the need to be seen. It’s a form of semiotic seeing. What do I mean by semiotic seeing? I said earlier in the footsteps of Boda that we form an identity by putting together by collecting by compiling assemblages and collections of objects. Throughout life we collect objects. We collect inanimate objects. a smartphone, a laptop, a flashy car, an apartment. We surface, not the depth. We want them to interact with our envelope, with our shell, not with its contents. So, I call it a transllocation of the need to be seen. It’s a form of semiotic seeing. What do I mean by semiotic seeing? I said earlier in the footsteps of Boda that we form an identity by putting together by collecting by compiling assemblages and collections of objects. Throughout life we collect objects. We collect inanimate objects. a smartphone, a laptop, a flashy car, an apartment. We
24. 17:21 collect animate objects. A trophy wife, a rich husband. We collect objects whether they’re alive or dead. It’s a death cult. Postmodern society is a death cult because we tend to deanimate to take away the life force of everything and everyone around us. And so our identity becomes the sum total the of the collection of objects that we possess. Possession becomes the same as identity. When you ask someone in today’s world, who are you? They will not tell you who they are. They will tell you what they’re collect animate objects. A trophy wife, a rich husband. We collect objects whether they’re alive or dead. It’s a death cult. Postmodern society is a death cult because we tend to deanimate to take away the life force of everything and everyone around us. And so our identity becomes the sum total the of the collection of objects that we possess. Possession becomes the same as identity. When you ask someone in today’s world, who are you? They will not tell you who they are. They will tell you what they’re
25. 18:02 doing. They will tell you I’m an accountant. I’m a lawyer. I’m a scientist. I’m a politician. When you ask someone nowadays who are you, they will not discuss their core identity. They will discuss their possessions. They will tell you I’m a rich businessman or I’m a housewife. So there is a transllocation of identity and because the the definition of identity has changed it has become externalized. Now we define ourselves via collections of objects. So we want people to see these objects. We doing. They will tell you I’m an accountant. I’m a lawyer. I’m a scientist. I’m a politician. When you ask someone nowadays who are you, they will not discuss their core identity. They will discuss their possessions. They will tell you I’m a rich businessman or I’m a housewife. So there is a transllocation of identity and because the the definition of identity has changed it has become externalized. Now we define ourselves via collections of objects. So we want people to see these objects. We
26. 18:42 don’t want them to see us. You don’t want anyone to see the real you because you don’t know who the real you is or because you are ashamed of the real you or because you think the the real you is inferior or because you think the real you is bad or whatever the reason may be. You don’t want them to see the real you. You want them to see your profession, your job, your money, your car, your smartphone, your beautiful wife, your children, you name it, your swimming pool, anything except don’t want them to see us. You don’t want anyone to see the real you because you don’t know who the real you is or because you are ashamed of the real you or because you think the the real you is inferior or because you think the real you is bad or whatever the reason may be. You don’t want them to see the real you. You want them to see your profession, your job, your money, your car, your smartphone, your beautiful wife, your children, you name it, your swimming pool, anything except
27. 19:12 you. And these these assemblages, these collections of possessions become who you are. And people are supposed to decipher. They’re supposed to decode these collections of objects. They’re supposed to read them. You are broadcasting this information. People collect this information. They put it together. And there are algorithms and hermeneutic methods, interpretative methods to make sense of these collections of objects to read meaning into them. So if for example I broadcast to you that I have a Rolex watch, a you. And these these assemblages, these collections of possessions become who you are. And people are supposed to decipher. They’re supposed to decode these collections of objects. They’re supposed to read them. You are broadcasting this information. People collect this information. They put it together. And there are algorithms and hermeneutic methods, interpretative methods to make sense of these collections of objects to read meaning into them. So if for example I broadcast to you that I have a Rolex watch, a
28. 19:54 Ferrari, a mansion with 25 bedrooms and a super gorgeous model for a wife. This is the collection of objects and you are supposed to make sense of this collection of objects by reaching the conclusion that I’m a rich successful person. That is that becomes my my identity. Consequently, identity has been replaced by simulation, symbiotics and an act of decoding. People signal their identity. Identity become became a form of signaling. Now you understand perhaps the concept of virtue signaling. Ferrari, a mansion with 25 bedrooms and a super gorgeous model for a wife. This is the collection of objects and you are supposed to make sense of this collection of objects by reaching the conclusion that I’m a rich successful person. That is that becomes my my identity. Consequently, identity has been replaced by simulation, symbiotics and an act of decoding. People signal their identity. Identity become became a form of signaling. Now you understand perhaps the concept of virtue signaling.
29. 20:42 victims, self self uh declared victims, they virtue signal, they signal virtue, they signal victimhood, this is their identity. Now you understand also identity politics because when identity is reduced to symbols, when identity is equated with signals, symbols and signals can be easily manipulated. Whereas identity is immutable, is firm, is strong, is grounded, signs and symbols are not. Signs and symbol symbols are ephemeral. Signs and symbols are open to interpretation. Signs and symbols can be argued about. victims, self self uh declared victims, they virtue signal, they signal virtue, they signal victimhood, this is their identity. Now you understand also identity politics because when identity is reduced to symbols, when identity is equated with signals, symbols and signals can be easily manipulated. Whereas identity is immutable, is firm, is strong, is grounded, signs and symbols are not. Signs and symbol symbols are ephemeral. Signs and symbols are open to interpretation. Signs and symbols can be argued about.
30. 21:34 Signs and symbols are not, in other words, what we call monovent. They are polyvalent. They don’t provide certainty, determinacy. Modern identities are in flux. They’re fluid. That’s why we have fluid sexuality, fluid genders because modern identity is founded on language. And language is something open to interpretation, open to debate, open to argument, constantly in flux. Words that are in use today have acquired completely new meanings. There are new words emerging all the time. Language is not a safe foundation Signs and symbols are not, in other words, what we call monovent. They are polyvalent. They don’t provide certainty, determinacy. Modern identities are in flux. They’re fluid. That’s why we have fluid sexuality, fluid genders because modern identity is founded on language. And language is something open to interpretation, open to debate, open to argument, constantly in flux. Words that are in use today have acquired completely new meanings. There are new words emerging all the time. Language is not a safe foundation
31. 22:20 to base an identity on. And yet in post the postmodern world all identities are founded on language and people are reproduced as simulacra. This is borrowing the idea of Walter Benjamin the mechanical production. When your identity depends on the perceptions of others, when others define your identity through the collective gaze, then you become an object and all objects can be replicated. All objects can be reproduced. All objects can be copied. So in postmodern civilization, people having become objects by object to base an identity on. And yet in post the postmodern world all identities are founded on language and people are reproduced as simulacra. This is borrowing the idea of Walter Benjamin the mechanical production. When your identity depends on the perceptions of others, when others define your identity through the collective gaze, then you become an object and all objects can be replicated. All objects can be reproduced. All objects can be copied. So in postmodern civilization, people having become objects by object
32. 23:13 objectifying themselves. They did it to themselves. But people by having become objects also became clones of each other. They became copies of the each other. They became what what is called an overt text without an underlying hidden text which is the true identity, the true self. clones and copies of each other. Let me let me explain this in more simple terms. Imagine that you have a Rolex watch and a mansion and a yacht and a Ferrari and a gorgeous wife and I also have a Rolex watch, a yacht, objectifying themselves. They did it to themselves. But people by having become objects also became clones of each other. They became copies of the each other. They became what what is called an overt text without an underlying hidden text which is the true identity, the true self. clones and copies of each other. Let me let me explain this in more simple terms. Imagine that you have a Rolex watch and a mansion and a yacht and a Ferrari and a gorgeous wife and I also have a Rolex watch, a yacht,
33. 23:54 a Ferrari, a mansion and an equally gorgeous wife. Then both of us would be defined by the outside gaze, by the collective gaze identically. We would become clones of each other because we possess exactly the same things. This is the power of brand names. Brand names like Louis Vuitton or or Beneton or you name it. Brand names like Hermes and other brand names. The power of brand names is that they provide identity. They give you a little itsy bit of identity. And so by purchasing brands, people a Ferrari, a mansion and an equally gorgeous wife. Then both of us would be defined by the outside gaze, by the collective gaze identically. We would become clones of each other because we possess exactly the same things. This is the power of brand names. Brand names like Louis Vuitton or or Beneton or you name it. Brand names like Hermes and other brand names. The power of brand names is that they provide identity. They give you a little itsy bit of identity. And so by purchasing brands, people
34. 24:39 construct a communicable identity. Where Boda I think got it wrong is that he said that it is reality that is being simulated. I completely disagree. I think the very concept of reality is completely dead. At least socially speaking, it’s completely dead. I think there’s no such thing as real anymore. Not internally and not externally. There are no core identities, but there are also non social realities. I think what is being simulated is other simulations. I think people simulate other people’s construct a communicable identity. Where Boda I think got it wrong is that he said that it is reality that is being simulated. I completely disagree. I think the very concept of reality is completely dead. At least socially speaking, it’s completely dead. I think there’s no such thing as real anymore. Not internally and not externally. There are no core identities, but there are also non social realities. I think what is being simulated is other simulations. I think people simulate other people’s
35. 25:18 simulations. I think people copy each other. That would explain, for example, the phenomenon of online influencers because people are into mechanical reproduction of other people because people regard other people as consumer products, as objects. They want to own other people. And the best way to own another person is not marriage is to copy him, to steal his life, to plagiarize him, to emulate him, to imitate him. When you engage in mimicry, when you take over another person’s life by becoming that person, then you own simulations. I think people copy each other. That would explain, for example, the phenomenon of online influencers because people are into mechanical reproduction of other people because people regard other people as consumer products, as objects. They want to own other people. And the best way to own another person is not marriage is to copy him, to steal his life, to plagiarize him, to emulate him, to imitate him. When you engage in mimicry, when you take over another person’s life by becoming that person, then you own
36. 26:03 the other person 100%. And so Boda I think got it wrong because he he didn’t live to see the current iteration of postmodern civilization. But today with Tik Tok and Instagram and you know all these social media and of course artificial intelligence what we are doing what we are engaged in mostly is not we are trying to imitate reality we are trying to imitate other people but it’s not benign imitation. It is a hostile takeover. We’re trying to steal the lives and identities of other people. We’re trying to become the other person 100%. And so Boda I think got it wrong because he he didn’t live to see the current iteration of postmodern civilization. But today with Tik Tok and Instagram and you know all these social media and of course artificial intelligence what we are doing what we are engaged in mostly is not we are trying to imitate reality we are trying to imitate other people but it’s not benign imitation. It is a hostile takeover. We’re trying to steal the lives and identities of other people. We’re trying to become
37. 26:43 those other people and in the process annihilate them and negate them. Boda wrote, “The individual self is reduced to the condition of being a mere switching center for all the networks of influence that technology is able to generate. When simulation, so this is end quote. When simulation feels more real than reality itself, this is what Boda called hyper realism or in some versions hyper reality. He described it as a strange dreamlike realm where reality has become confused with its own simulation. The medium is those other people and in the process annihilate them and negate them. Boda wrote, “The individual self is reduced to the condition of being a mere switching center for all the networks of influence that technology is able to generate. When simulation, so this is end quote. When simulation feels more real than reality itself, this is what Boda called hyper realism or in some versions hyper reality. He described it as a strange dreamlike realm where reality has become confused with its own simulation. The medium is
38. 27:29 the message to borrow from McLuhan. But this is where I disagree with him. The simulation or hyper realism or hyper reality is not a simulation of reality. It’s a simulation of other simulations. We are in a hall of mirrors where each simulation is reflected a thousand times in other people’s simulation. I would therefore not call it hyper reality. I would call it hyper simulation. How can you defend yourself as an individual against this onslaught of fakery of eras of of un lack of reality? How how can the message to borrow from McLuhan. But this is where I disagree with him. The simulation or hyper realism or hyper reality is not a simulation of reality. It’s a simulation of other simulations. We are in a hall of mirrors where each simulation is reflected a thousand times in other people’s simulation. I would therefore not call it hyper reality. I would call it hyper simulation. How can you defend yourself as an individual against this onslaught of fakery of eras of of un lack of reality? How how can
39. 28:17 you defend yourself against this imaginary suralistic landscape that we have created when nothing is real and everything is simulated? How can you survive in this? How can you form a core identity which would somehow provide you with a sense of continuity and a sense of I am me. I am me. This is where I end and the world begins. This is where the world end and I begin. How can you regain this? Well, one defense, ironically, one defense against this inexurable process of reducing you to a simulation is narcissism. you defend yourself against this imaginary suralistic landscape that we have created when nothing is real and everything is simulated? How can you survive in this? How can you form a core identity which would somehow provide you with a sense of continuity and a sense of I am me. I am me. This is where I end and the world begins. This is where the world end and I begin. How can you regain this? Well, one defense, ironically, one defense against this inexurable process of reducing you to a simulation is narcissism.
40. 28:58 A child that is not seen or a child that is objectified by the parental figures might choose to objectify themselves and to see themselves as objects. One defense against being objectified from the outside is preemptive objectification. objectifying yourself before other people do it to you. Like it’s as if the child says, “Before I let you objectify me, before I let you instrumentalize me, before I let you take away my life, before I I I let you annex me and appropriate me and digest me, I’m going A child that is not seen or a child that is objectified by the parental figures might choose to objectify themselves and to see themselves as objects. One defense against being objectified from the outside is preemptive objectification. objectifying yourself before other people do it to you. Like it’s as if the child says, “Before I let you objectify me, before I let you instrumentalize me, before I let you take away my life, before I I I let you annex me and appropriate me and digest me, I’m going
41. 29:44 to do it to myself.” By by engaging in this preeemption, the child retains a sense of agency. Yes, I’m an object, but I chose to be an object. Yes, I see myself as an object, but it is I who is doing the seeing. So, there’s a retention of a sense of agency. the child users the observer or per Anna Freud the child identifies with the aggressor. Narcissism is therefore a defense against the simulation a defense against postmodern reality or postmodern civilization. A defense against the to do it to myself.” By by engaging in this preeemption, the child retains a sense of agency. Yes, I’m an object, but I chose to be an object. Yes, I see myself as an object, but it is I who is doing the seeing. So, there’s a retention of a sense of agency. the child users the observer or per Anna Freud the child identifies with the aggressor. Narcissism is therefore a defense against the simulation a defense against postmodern reality or postmodern civilization. A defense against the
42. 30:31 abrogation of reality by taking back taking back control by saying I am godlike. I am the source of authority. All the decisions are mine. I make everything happen. Libby called it the external solution. But there’s no way to do this. There’s no way to objectify yourself. There’s no way to see yourself from the outside as an observer of yourself. There’s no way to become this self-sufficient solistic self-contained system and still maintain a true self because the true self, the abrogation of reality by taking back taking back control by saying I am godlike. I am the source of authority. All the decisions are mine. I make everything happen. Libby called it the external solution. But there’s no way to do this. There’s no way to objectify yourself. There’s no way to see yourself from the outside as an observer of yourself. There’s no way to become this self-sufficient solistic self-contained system and still maintain a true self because the true self, the
43. 31:15 authentic self in S’s language is the exact opposite of all this. The true self is grounded in reality. The authentic self is authentic. It doesn’t identify with the aggressor. So the solution of narcissism is a form of human sacrifice, a form of self-sacrifice. The child says, “I’m being objectified. I’m being seen as an object. I’m at risk of being instrumentalized. I don’t want any of this. I’m going to do it to myself before others get to do it to me. And I’m going to do it to myself by authentic self in S’s language is the exact opposite of all this. The true self is grounded in reality. The authentic self is authentic. It doesn’t identify with the aggressor. So the solution of narcissism is a form of human sacrifice, a form of self-sacrifice. The child says, “I’m being objectified. I’m being seen as an object. I’m at risk of being instrumentalized. I don’t want any of this. I’m going to do it to myself before others get to do it to me. And I’m going to do it to myself by
44. 31:59 sacrificing myself, killing myself, basically committing mental suicide and reappearing, reincarnating, re-emerging as an object. But this object is the world. This object is God. This object is omnipotent, all powerful, omniscient, all knowing, perfection rified. This object is brilliant, genius. This object is impermeable, invulnerable, untouchable, immune, endowed with impunity. This object is divine. It’s a form of primitive religion. And having abrogated, having discarded the true self, the child sacrificing myself, killing myself, basically committing mental suicide and reappearing, reincarnating, re-emerging as an object. But this object is the world. This object is God. This object is omnipotent, all powerful, omniscient, all knowing, perfection rified. This object is brilliant, genius. This object is impermeable, invulnerable, untouchable, immune, endowed with impunity. This object is divine. It’s a form of primitive religion. And having abrogated, having discarded the true self, the child
45. 32:45 creates a substitute, the false self. The false self is an object. Now the false self is an internal object. And but still it is an object. And you remember that Jean Boda said much earlier in this lecture when we were all we were all younger and more awake. You remember Jean Bodar said that every object has a sign value. Every object communicates something. It has a beacon kind of a beacon and communicates something. Broad every object broadcasts something signals something. So the false self is no exception. The false creates a substitute, the false self. The false self is an object. Now the false self is an internal object. And but still it is an object. And you remember that Jean Boda said much earlier in this lecture when we were all we were all younger and more awake. You remember Jean Bodar said that every object has a sign value. Every object communicates something. It has a beacon kind of a beacon and communicates something. Broad every object broadcasts something signals something. So the false self is no exception. The false
46. 33:26 self has a sign value in what Boda call the hyper reality in this world of simulation. And what the the false self broadcasts, what the false self signals, what the false self communicates, the sign value of the false self is I am unique and superior. That is the message of the false self. This this is the sign value of this particular internal object construct. Now usually uniqueness is communicated via the true self. Each and every one of us is unique. And by being who we are, by being true to our authentic self, by being one with self has a sign value in what Boda call the hyper reality in this world of simulation. And what the the false self broadcasts, what the false self signals, what the false self communicates, the sign value of the false self is I am unique and superior. That is the message of the false self. This this is the sign value of this particular internal object construct. Now usually uniqueness is communicated via the true self. Each and every one of us is unique. And by being who we are, by being true to our authentic self, by being one with
47. 34:16 our core identity, we render ourselves unique because there’s nobody else like us. But when the true self grounded in reality as it is becomes useless because the only reality is a fantasy, the only reality is a simulation. The true self is discarded and instead there is the false self and it is the role of the false self now to communicate uniqueness. But it is not just saying I am not like everybody else which is the uniqueness communicate the uniqueness broadcast of the true self. The true our core identity, we render ourselves unique because there’s nobody else like us. But when the true self grounded in reality as it is becomes useless because the only reality is a fantasy, the only reality is a simulation. The true self is discarded and instead there is the false self and it is the role of the false self now to communicate uniqueness. But it is not just saying I am not like everybody else which is the uniqueness communicate the uniqueness broadcast of the true self. The true
48. 34:56 self is saying I am not like anybody else. The false self is saying I am not like anybody else because I am superior to everybody. I am not like others because others are inferior to me. Not just any other, all others, everyone is inferior to me because I’m God. The former self, therefore, is a deity. It’s a divinity. And by virtue of being an internal object, it imbuss the narcissist with deity and divinity. The false self is a figment of the narcissist mind. So if the false self is a god and it is self is saying I am not like anybody else. The false self is saying I am not like anybody else because I am superior to everybody. I am not like others because others are inferior to me. Not just any other, all others, everyone is inferior to me because I’m God. The former self, therefore, is a deity. It’s a divinity. And by virtue of being an internal object, it imbuss the narcissist with deity and divinity. The false self is a figment of the narcissist mind. So if the false self is a god and it is
49. 35:42 embedded in the narcissist mind, it renders the narcissist a god as well. This presents a serious problem. We said, bodal said actually that we possess objects and yet the narcissist does not possess the false self. There’s no relationship of ownership. The narcissist doesn’t own this internal object. The false self is not an object in the classical sense. Is not an object like let’s say a smartphone or a car or even a wife, a trophy wife. The false self is not an external object. It is an embedded in the narcissist mind, it renders the narcissist a god as well. This presents a serious problem. We said, bodal said actually that we possess objects and yet the narcissist does not possess the false self. There’s no relationship of ownership. The narcissist doesn’t own this internal object. The false self is not an object in the classical sense. Is not an object like let’s say a smartphone or a car or even a wife, a trophy wife. The false self is not an external object. It is an
50. 36:27 internal object. And so the narcissist does not own or possess the false self. The narcissist is the false self. Th this is a very interesting and unique situation because according to Boda and Leotar and many others according to them the possession of objects is a form of signaling in a society of spectacle. It’s a performative way of communicating the ego ideal who you wish to be who you wish to be perceived as more precisely. So we as individuals we purchase objects, we own objects, we get married internal object. And so the narcissist does not own or possess the false self. The narcissist is the false self. Th this is a very interesting and unique situation because according to Boda and Leotar and many others according to them the possession of objects is a form of signaling in a society of spectacle. It’s a performative way of communicating the ego ideal who you wish to be who you wish to be perceived as more precisely. So we as individuals we purchase objects, we own objects, we get married
51. 37:10 to objects, we produce objects, children for example. And then using this collection of objects, we communicate to other people our alleged ostensible identity which they should then confirm. This is Bodria’s way. But this system breaks down when it comes to narcissism, which explains why narcissism is a defense against this system. Because in narcissism, the only valuable object is the narcissist himself or herself. The only object of value, the only meaningful object, the only organizing principle, the only explanatory, to objects, we produce objects, children for example. And then using this collection of objects, we communicate to other people our alleged ostensible identity which they should then confirm. This is Bodria’s way. But this system breaks down when it comes to narcissism, which explains why narcissism is a defense against this system. Because in narcissism, the only valuable object is the narcissist himself or herself. The only object of value, the only meaningful object, the only organizing principle, the only explanatory,
52. 37:54 interpretative, hermeneutic principle, the only thing worth talking about, the only thing possible to observe, the only observable, the only thing in reality actually or in this, the only simulation if you wish is the false self. There’s nothing but the false self. Other people are internal objects within the narcissist fantastic space governed by the false self. So there’s only the false self. It’s a soypistic solution to the exigencies, vicissitudes and problematics of postmodern society. interpretative, hermeneutic principle, the only thing worth talking about, the only thing possible to observe, the only observable, the only thing in reality actually or in this, the only simulation if you wish is the false self. There’s nothing but the false self. Other people are internal objects within the narcissist fantastic space governed by the false self. So there’s only the false self. It’s a soypistic solution to the exigencies, vicissitudes and problematics of postmodern society.
53. 38:38 So now the narcissist is the false self. The narcissist objectifies himself by becoming the ultimate superior supreme object. The narcissist objectifies himself by becoming the ob the godly object, the godhead, the god. Only objects or products have a sign value. And now we have established that the narcissist is an object because if the false self has a sign value, it must be an object. And if the false self is an object and the narcissist is the false self, see logistically it means that the narcissist is an object So now the narcissist is the false self. The narcissist objectifies himself by becoming the ultimate superior supreme object. The narcissist objectifies himself by becoming the ob the godly object, the godhead, the god. Only objects or products have a sign value. And now we have established that the narcissist is an object because if the false self has a sign value, it must be an object. And if the false self is an object and the narcissist is the false self, see logistically it means that the narcissist is an object
54. 39:29 and narcissist perceive themselves as an object. They perceive themselves as a project. They perceive themselves um as something to work on, a work in progress. They perceive themselves as a broadcasting center, signaling center. They perceive themselves as a network. They don’t perceive themselves as human beings. They don’t perceive themselves as core identities. Narcissists are reminiscent of a blockchain technology, if you wish. They metastasize. They’re also missionary. They’re trying and narcissist perceive themselves as an object. They perceive themselves as a project. They perceive themselves um as something to work on, a work in progress. They perceive themselves as a broadcasting center, signaling center. They perceive themselves as a network. They don’t perceive themselves as human beings. They don’t perceive themselves as core identities. Narcissists are reminiscent of a blockchain technology, if you wish. They metastasize. They’re also missionary. They’re trying
55. 40:07 to convert you to their cult or recruit you to the cult or convert you to their own religion. Narcissists and psychopaths perceive the external system out there, society, culture, institutions, other people, they perceive the system out there as masculine. It is authorit in the words of Boda. It is authoritarian, eccentric, paradoxical, paranoid and tiresome. So they rebel against the system. Pathological narcissism and psychopathy are rebellions and because our postmodern society is defined by rebellion. You remember the to convert you to their cult or recruit you to the cult or convert you to their own religion. Narcissists and psychopaths perceive the external system out there, society, culture, institutions, other people, they perceive the system out there as masculine. It is authorit in the words of Boda. It is authoritarian, eccentric, paradoxical, paranoid and tiresome. So they rebel against the system. Pathological narcissism and psychopathy are rebellions and because our postmodern society is defined by rebellion. You remember the
56. 40:50 movie rebel without a cause. We are all rebels and we are very proud of it. We are revolutionaries. We’re defined. We are consumas. We reject authority. Rebellion is the organizing principle of modern society. And because psychopaths and narcissists are the ultimate rebellion rebels, the number one rebels, the original rebels, the ect rebels, they come to define postmodern society. Who does fantasy better than a narcissist? Who does rebellion better than a psychopath? And what are the two pillars of modern society? Fantasy, movie rebel without a cause. We are all rebels and we are very proud of it. We are revolutionaries. We’re defined. We are consumas. We reject authority. Rebellion is the organizing principle of modern society. And because psychopaths and narcissists are the ultimate rebellion rebels, the number one rebels, the original rebels, the ect rebels, they come to define postmodern society. Who does fantasy better than a narcissist? Who does rebellion better than a psychopath? And what are the two pillars of modern society? Fantasy,
57. 41:26 simulation, and rebellion. So narcissists and psychopaths perceive the system as a father figure, a masculine father figure to be rebelled against. The existence of the psychopath and the narcissist is extended patriced. They murder the father figure. And they murder the father figure because the father figure the system is external. It represents reality. And narcissists and psychopaths have especially narcissists have opted out of reality have objectified themselves and rendered that object the only reality. simulation, and rebellion. So narcissists and psychopaths perceive the system as a father figure, a masculine father figure to be rebelled against. The existence of the psychopath and the narcissist is extended patriced. They murder the father figure. And they murder the father figure because the father figure the system is external. It represents reality. And narcissists and psychopaths have especially narcissists have opted out of reality have objectified themselves and rendered that object the only reality.
58. 42:09 So external reality the system is perceived as competition. Narcissists and psychopaths perceive everyone else and everything else as competition. You remember the the song We Are the World, We Are the World is an absolutely narcissistic psychopathic song because that’s precisely how narcissists, psychopaths, and psychotic people perceive themselves. We are the world. The world out there should not exist because only we are the world. Psychopaths mostly confront and challenge authority. Masculine authority So external reality the system is perceived as competition. Narcissists and psychopaths perceive everyone else and everything else as competition. You remember the the song We Are the World, We Are the World is an absolutely narcissistic psychopathic song because that’s precisely how narcissists, psychopaths, and psychotic people perceive themselves. We are the world. The world out there should not exist because only we are the world. Psychopaths mostly confront and challenge authority. Masculine authority
59. 42:50 head on. They’re defined. They’re antagonistic. They’re dissoci. They’re antisocial. They’re consummatious. They reject authority. So the psychopath’s way of coping with this paradox. I am the world but I am embedded in another world which competes with me. Then the psychopath’s way is I am going to destroy that other world so that I remain as the only possible world. And of course this explain explains for example psychopathic dictatorships. The narcissist is more flexible, more malleable. So head on. They’re defined. They’re antagonistic. They’re dissoci. They’re antisocial. They’re consummatious. They reject authority. So the psychopath’s way of coping with this paradox. I am the world but I am embedded in another world which competes with me. Then the psychopath’s way is I am going to destroy that other world so that I remain as the only possible world. And of course this explain explains for example psychopathic dictatorships. The narcissist is more flexible, more malleable. So
60. 43:30 narcissists adopt a variety of solutions. Whereas the psychopath goes head head on into the into the mayhem and the chaos. The narcissist is more more if you wish intelligent. So the narcissist and the superficially charming psychopath which arguably is a variant of narcissist known as malignant. So this these people they react not with conflict and antagonism they sabotage they are subversive. They undermine reality. They react with what Bodao called feminine irony. They introduce uncertainty and narcissists adopt a variety of solutions. Whereas the psychopath goes head head on into the into the mayhem and the chaos. The narcissist is more more if you wish intelligent. So the narcissist and the superficially charming psychopath which arguably is a variant of narcissist known as malignant. So this these people they react not with conflict and antagonism they sabotage they are subversive. They undermine reality. They react with what Bodao called feminine irony. They introduce uncertainty and
61. 44:11 unpredictability. Freud would have called it hysteria. They’re hysterical in a way. They they destabilize the outside world, reality, the system, establishment, institutions, other people. They destabilize them. They dismantle them. They deconstruct them. They don’t attack them necessarily openly. They don’t the aggressive stance of this is the outside world. You’re competing with me. I’m going to destroy you. I’m going to blow you to pieces. That’s a psychopathic approach. The narcissist unpredictability. Freud would have called it hysteria. They’re hysterical in a way. They they destabilize the outside world, reality, the system, establishment, institutions, other people. They destabilize them. They dismantle them. They deconstruct them. They don’t attack them necessarily openly. They don’t the aggressive stance of this is the outside world. You’re competing with me. I’m going to destroy you. I’m going to blow you to pieces. That’s a psychopathic approach. The narcissist
62. 44:51 and the superficially charming psychopath, they would say, “I am the world. You claim to be the world, so you are my competitor. There’s a reality out there which negates and contradicts and undermines my reality. And so what I’m going to do, I’m going to sabotage. I’m going to challenge. I’m going to undermine the reality out there by exposing its contradictions. By introducing uncertainty and unpredictability through my behaviors, by challenging common perceptions of reality. gaslighting. But so they create and the superficially charming psychopath, they would say, “I am the world. You claim to be the world, so you are my competitor. There’s a reality out there which negates and contradicts and undermines my reality. And so what I’m going to do, I’m going to sabotage. I’m going to challenge. I’m going to undermine the reality out there by exposing its contradictions. By introducing uncertainty and unpredictability through my behaviors, by challenging common perceptions of reality. gaslighting. But so they create
63. 45:33 a hysterical environment. They in the words of Boda undermine the power and authority of systems through the process of seduction. They seduce the world. Whereas the psychopath destroys the world, ruins it, obliterates it, hates it. The narcissist makes love to it. The narcissist seduces the world. And Bodao said, “Seduction is a feminine trait which neither confronts nor directly challenges the world, but instead beguiles it into submission. The narcissist makes love to the world in a shared fantasy. a hysterical environment. They in the words of Boda undermine the power and authority of systems through the process of seduction. They seduce the world. Whereas the psychopath destroys the world, ruins it, obliterates it, hates it. The narcissist makes love to it. The narcissist seduces the world. And Bodao said, “Seduction is a feminine trait which neither confronts nor directly challenges the world, but instead beguiles it into submission. The narcissist makes love to the world in a shared fantasy.
64. 46:19 The narcissist seduces the world, tempts the world into his layer, his cobweb, his shared fantasy. Whereas the psychopath goes out into the world in order to declare war. The narcissist seduces the world into his reality. And that reality then becomes a reality common to all everyone involved. The narcissist metastasizes his reality through seduction and gradually it becomes the reality of everyone else because it’s very very irresistible, addictive, tempting, amazing. The narcissist offers external reality The narcissist seduces the world, tempts the world into his layer, his cobweb, his shared fantasy. Whereas the psychopath goes out into the world in order to declare war. The narcissist seduces the world into his reality. And that reality then becomes a reality common to all everyone involved. The narcissist metastasizes his reality through seduction and gradually it becomes the reality of everyone else because it’s very very irresistible, addictive, tempting, amazing. The narcissist offers external reality
65. 47:14 an alternative. He says you can escape external reality because I have built another reality for you which is much more palatable, much easier to cope with, much more self much more self-enhancing. I mean come into my reality. Why do you bother to stay in that reality out there which is harsh and drab and horrible and you know why do you insist on staying there? come to my reality. Whereas a psychopath says, “You dare you dare to claim that I’m not the only reality? I’m going to kill an alternative. He says you can escape external reality because I have built another reality for you which is much more palatable, much easier to cope with, much more self much more self-enhancing. I mean come into my reality. Why do you bother to stay in that reality out there which is harsh and drab and horrible and you know why do you insist on staying there? come to my reality. Whereas a psychopath says, “You dare you dare to claim that I’m not the only reality? I’m going to kill
66. 47:46 you.” The psychopathic defense is more primitive. Whereas a narcissistic defense is more more sophisticated and much more in conformity with postmodern values, ethos, and way of thinking about the world. Because today we are constructing technological technological tools which are founded on fantasy on escape from reality on self advertisement. We our modern technologies are absolutely narcissistic in the most profound sense of the word because they don’t simulate reality. They simulate you.” The psychopathic defense is more primitive. Whereas a narcissistic defense is more more sophisticated and much more in conformity with postmodern values, ethos, and way of thinking about the world. Because today we are constructing technological technological tools which are founded on fantasy on escape from reality on self advertisement. We our modern technologies are absolutely narcissistic in the most profound sense of the word because they don’t simulate reality. They simulate
67. 48:26 the simulation. Boda 2.0. You know, if I were to tell you that psychopaths and narcissists are feminine, most of you would laugh aloud. And this is what I’ve just told you based on Boda. They are feminine. I’d like to remind you of two things. In conclusion, Salvador Dei had a dream. In his dream, Hitler, a naked Hitler, stood next to him and he beat he took a bite out of Hitler’s shoulder in a sexually suggestive way. He found Hitler sexually irresistible in his dream. typ similarly take Donald Trump an the simulation. Boda 2.0. You know, if I were to tell you that psychopaths and narcissists are feminine, most of you would laugh aloud. And this is what I’ve just told you based on Boda. They are feminine. I’d like to remind you of two things. In conclusion, Salvador Dei had a dream. In his dream, Hitler, a naked Hitler, stood next to him and he beat he took a bite out of Hitler’s shoulder in a sexually suggestive way. He found Hitler sexually irresistible in his dream. typ similarly take Donald Trump an
68. 49:12 authoritarian person who claims to be a macho embodiment and raification of masculinity and yet his hallmark is stereotypically feminine histrionics. It seems that psychopaths and narcissists are indeed stereotypically feminine, at least using Bodria’s language, and they abhore and hate masculinity. That would tend to explain a lot in what is happening today with a crisis of masculinity and the emergence of femininity as a winner. authoritarian person who claims to be a macho embodiment and raification of masculinity and yet his hallmark is stereotypically feminine histrionics. It seems that psychopaths and narcissists are indeed stereotypically feminine, at least using Bodria’s language, and they abhore and hate masculinity. That would tend to explain a lot in what is happening today with a crisis of masculinity and the emergence of femininity as a winner.