Stan

“The intensity of mattering, while ideologically constructed, is nevertheless always beyond
ideological challenge because it is called into existence affectively.”
― Linda Kintz

“As one of the most pervasive forms of cultural narrative in industrialized societies, commercial film serves as an extremely powerful vehicle of myth… To some extent the scripts that do get picked up manage to be supported because they already articulate a culture’s social imaginary – the prevailing images a society needs to project about itself in order to
maintain certain features of its organization. This social imaginary is not simply encoded in a film or decoded by the viewer from the film’s formal structures. Rather, the mythic
meanings of films are the effect of a social and dynamic process of meaning-making in which their production and reception participate. Any film text comes to make sense by means of the
historically available modes of intelligibility – a variety of assumptions about reality – through which the spectator chains together the film’s signifiers into a meaningful story.”
― Rosemary Hennessy

“The nearest analogy to the addictive power of television and the transformation of values that is wrought in the life of the heavy user is probably heroin. Heroin flattens the
image; with heroin, things are neither hot nor cold; the junkie looks out at the world certain that what ever it is, it does not matter. The illusion of knowing and of control that heroin
engenders is analogous to the unconscious assumption of the television consumer that what is
seen is 'real' somewhere in the world. In fact, what is seen are the cosmetically enhanced surfaces of products. Television, while chemically non-invasive, nevertheless is every bit as addicting and physiologically damaging as any other drug.”
― Terrance McKenna

“[T]he psychoanalytic process should be understood as occurring between
subjects rather than within the individual. Mental life is seen from an intersubjective perspective. Although this perspective has transformed both our theory and our practice in important ways, such transformations create new problems. A theory in which the individual subject no longer reigns absolute must confront the difficulty each subject has in recognizing the other as an equivalent center of experience…”
― Jessica Benjamin