By G. Papadopoulos
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Extra resources for Notes Towards a Critique of Money
It ‘hides’ behind the signifier, completely submerged by language (Fink 1995, 52). The signifier destroys the autonomy of the ego as it becomes intricately connected with its subjectivity; the name/signifier stands in as the subject for other subjects and masks the fact that the subject does not exist for the symbolic order outside of its relationship to the signifier. The proper name is the first but not the only signifier that represents the subject; a series of interpellations, a series of signifiers will be assumed by the subject as constitutive of its identity creating a signifying chain that purports to capture the subject in its totality.
Signification follows the same principle. The signifiers are devoid of meaning, but meaning can circulate only through signifiers, allowing the signifier to dominate communication. Currency is material, but remains substanceless, valueless, fiat; it is the fetish par excellence that commands all economic value. JeanLuc Nancy is emphatic: “Currency is the fetish,” he insists “where fetishism is fixed: belief in the value of the market price itself” (2001, 3). Currency can be read like a text and the text constructs the narrative of the fetish.
This postponement of enjoyment always to the next commodity keeps the desire economy agitated and the subject desiring. What supports and constitutes the human desire economy is exactly this open point, the object-cause of desire that is decentering the imaginary consistency upon which subjectivity is constitutedxIiii. Subjects are not able to find the object of their desire, so capitalism creates it for them; a demand that does not address any need and assumes the shape of commodities and spectacles.
Notes Towards a Critique of Money by G. Papadopoulos