This reference to (material) production is pivotal today, in the context of the ongoing digitalization of our lives. We live in the midst of an arduous revolution in the ‘forces of production’, whose much-publicized tangible effects (new and newer gadgets invading our lives) overshadow its much more far-reaching repercussions. The true question apropos of cyberspace.

The mistake of melancholy, however, is not simply to assert that something resists symbolic ‘sublation’ but, rather, to locate this resistance in a positively existing, albeit lost, object. In Kant’s terms, the melancholic is guilt of committing a kind of ‘paralogism of the pure capacity to desire’, which lies in the confusion between loss and.

Despair is the sickness unto death in another and still more definite sense. For there is not the remotest possibility of dying of this sickness in the straightforward sense, or of this sickness ending in physical death. On the contrary, the torment of despair is precisely the inability to die. Thus to be sick unto.

If light be not given to the senses, we cannot represent to ourselves darkness, and if extended objects are not perceived, we cannot represent space. Neither the negation, nor the mere form of intuition can, without something real, be an object. […] For truth or illusory appearance does not reside in the object, in so.

Torture is a dangerous innovation; it would appear that it is an assay not of the truth but of a man’s endurance. The man who can endure it hides the truth: so does he who cannot. For why should pain make me confess what is true rather than force me to say what is not.

And when feeling or understanding or will has become fantastic, then in the end the whole self can become that, whether in a more active form, where the person plunges headlong into the fantastic, or in a more passive form he is carried off into it, though he is responsible in both cases. […] But.