Thinking Now, of Now and Ahead, with some help from Trainspotting’s Renton


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If we look at it closely, we can appreciate Renton’s jutting butt much better. For the mesmerizing irony is his butt is a whiff away from the subs, the subs which the butt’s projection (and the subsequent scenes) betray. Aside from this, Renton’s uneasy figure is overpowered by the colourful, clean and very organized background; hence, his littleness is in place precisely because he is out-of-place (almost an inconsequential presence) in the entire scene.

Which can be said as well to the last urinal in Do You Not Think so Far Ahead? The rest of the urinals in the work are mere backgrounders to each section’s title; even some of them are blurred. But the last urinal is presented in so meticulous details: with parts labelled, an inset and a see-through. What is a “wax ring,” a “ballcock”; how about “flange bolts”? The last urinal shows those. Before this, the urinals shown are dead daily company. In the last one, it is presented as an intricate machine, with all its mechanical workings implied.

I’m no longer alive, said all previous urinals. Not true. Renton went as fast as he could, looking for any decent toilet; while fantasizing too.

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Kristeva distinguished the symbolic from the semiotic mode of signification: the former is an “expression of orderly meaning” and the latter is a “discharge of subject’s energy, emotion, drives.” Renton had fantasies not only of order but of pristineness, not only a toilet seat but

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Eventually, what he had was an artless, if not perfunctory, discharge. He too anticipated it, he was aware of the circumstances, he was aware of the pathos of fantasies, his very own fantasies

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To posit, obliquely, that art is or can be autonomous is to flirt with fantasies. And most likely it is the pathetic kind of fantasy (I fancy it precisely because it not here, it is not real, I cannot make it real). But it can be read in more empowering terms: rather than art striving to be “autonomous”; art recognizing itself as “situated,” as located and invested and as “Do You Not Think so Far Ahead” put it, “such formulation certainly brings in the sociality and the materiality of a given work.”

I recall Zizek and his notes on “The Discreet Charm of the Bourgeoisie” and Desire: the very unfulfilment of Desire fuels Desire – fulfils it, why not?! In more solid terms that can defeat those defeatist undertones, we can say of art and autonomy that art, now explicit about its location, its situatedness, “bursts forth” “towards it,” towards autonomy, or more aptly, towards the abandonment of this very pursuit.

The notion of an autonomous art has long gone filthy; it is time to flush it.

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In many ways, we have these confounding contradictions: always have them, so the great differences will lie on how to confront them. “What if the very properties which were supposed to repel market forces are the same properties which pull it towards the market?”

What could be these properties of art? What are the forces of the market – the art institutions, the purchasers of art, the art auctions? But not all art institutions are the same; so are the purchasers and auctioneers of art. Here, not only raising questions are equally, if not more significant than raising a point; making explicit and interrogating, again, the very location, where one is making her point, where one is coming from is significant too.

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In the movie, it makes sense. What was just announced as the “worst toilet in Scotland’ revealed itself promptly as indeed, worthy of such title (an interpolation ‘outside’ of the film, for, if you let me spell it out, what Renton saw was just the “toilet,” not “the worst toilet in Scotland – now I feel like a loser for spelling it out).

Yet outside the movie again (literally “outside” for this was presumably hardly known until this  came out) there was a betrayal – a perfectly harmless and logical one for movies are all about representing reality using its techniques – props and effects included.

But not all makes sense neatly in this sequence in Trainspotting. Okay, it is the worst toilet in Scotland; but if that is so, then why this look on Renton’s face:

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Further, why this?

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And finally, this:

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Can we go back to Kristeva? Or, is this a going back to Kristeva? The motherly womb, the place of plenitude, oceanic fullness, psychoanalytic pleases?

Easy, we are forgetting that Renton was on heroin

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And as he said much earlier in the film and much famously: Who needs reasons, when you’ve got heroin? Who needs Kristeva and Zizek when you’ve got heroin? The heroine is not the Mother, but – sorry – heroin.

The contradiction is resolved in the film, in a way. Renton’s retreat into fantasy is an upshot of his drugs. But drugs are not explicitly the gimmick involved in “Do You Not Think so Far Ahead.”

So when it said that “we will never run out of gimmicks,” we can ask if the inexhaustibility being implied here is the liberal one – the surplus of ideas, the surplus of gimmicks, often without asking, for what purpose?. In “On Choosing,” a suggested answer: for every gimmick, a certain amount to be paid. Will it be a payment for resistance, a payment for individual glorification, a payment for lazy indoctrination, a payment to have, finally, a will? We choose.

(What did Renton choose? Interestingly, he chose something seemingly Zizekian):

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What did “Do You Not Think So Far Ahead” choose? In “On Access,” it chose to speak of “carollers from the gaps of the gate, tugging at each other, hesitant to sing their song” while it also speaks of people who “exude confidence and the importance of their words.” In a single page, it chose to speak of hesitance and confidence, exuding importance and tugging at each other and the access of art becomes an axis of the social divide.

And this divide is present not only in SOCIETY AT LARGE, but in one’s self, the tininess of one’s selves: the conflict, the “chasm” “between a person’s radical ‘principles’ and her/his decadent lifestyle.”

This paves the way for “On Choosing” and “On This Right Now,” with the latter I am opting to read not as a simplistic insistence on the now, the moment (ATM! ATM!). “On This Right Now” gets back to questioning, looking at the very ground where one is standing, where one does the thinking and the looking – whether it be looking away, looking and thinking against, looking and thinking ahead.

Which brings me to this conclusion: I should not think so far ahead, I should not forget to think of the here and now where I am doing this thinking ahead.

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