Phallic enjoyment
Phallic Enjoyment as a Military Campaign
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An analogy might serve best here. Let us imagine phallic enjoyment as a vast terrain, a map upon which an army is deployed. The movement of this army corresponds directly to the movement of phallic enjoyment. Whenever you enjoy via the signifier, the army advances. The question then becomes: what motivates this army? What makes it move? Let's call it the Will to Power. The army moves through territories, conquering lands. Some areas on the map are in need of protection, and they receive aid. Others, for reasons known or unknown, are simply taken over.
Where is the enjoyment in this picture? We observe a split. On one side, your army aids and protects the territories in need. On the other, it invades and subdues. Both movements, aid and conquest, are inscribed with power. To truly help, one must be stronger than the enemy. In helping, you take the position of the protector, of the one who lacks nothing, the one who delivers. A phallic position. The discourse of the master. The position of the Father.
If you’ve ever looked at a map, seen the contours of a region from above, or played a strategy game, you may already be able to picture it. A vast expanse of land, covered by a vast army. Tanks, soldiers, artillery, vehicles, and food supplies. The main objective of the army of phallic enjoyment is to move forward while sustaining as little damage and loss as possible. The movement of the army is a metaphor for your ability to enjoy. The army becomes the metaphorical apparatus through which enjoyment can be conceptualised.
In the beginning, the terrain is solid and open. The army moves with force and grandeur, widely spread out, covering immense perimeters. This represents the capacity to enjoy while young and healthy. Obstacles appear, and they are dealt with. Battles arise, and they are won with minimal casualties. Enjoyment is maximal.
But over time, restrictions emerge. The terrain becomes difficult. Bodies age. Minds slow. Lack reveals itself. Mountains appear. Suddenly, terrain cannot be conquered as easily as before.
Air support, the imaginary bypass, cannot be used here. There is no outside. The army must remain on the ground. But tanks cannot climb mountains. Supply trucks cannot pass through narrow ridges. Sacrifice becomes inevitable. The mountain pass is thin. The army must change formation. The terrain here is your life. Maybe you have a family now. More responsibilities. Physical limitations. The sheer capacity for movement, and therefore enjoyment, is curtailed.
What do you do?
In true phallic fashion, with the all-or-nothing mindset of youth, you refuse to abandon your arsenal. You try to push the entire army through the narrow pass. The wide sweep of the army must contract. Instead of moving forward as a unified force, you now send in two tanks at a time. Enjoyment narrows, becomes tactical, fragmented. From a sprinter, you become a crawler. Yet you refuse to abandon your fantasy. You keep all your weapons, all your troops, every vehicle, every tool of enjoyment, in the belief that if you can just get everything through the pass, a vast open plain will emerge once again. A return to full enjoyment. To conquest. To glory. That will be possible.
But the mountain does not forget. The terrain marks you. The army carries its losses. The pass narrows again
“Phallic Enjoyment and the Breath of Brahma: Scenarios of Subjective Destiny”
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Scenario 1 – The Death of the Army in the Name of the Fantasy
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The army is moving through the narrow pathway between the mountains.
The general decides to take the entire army through, fully aware that it will slow them down and leave them critically exposed to attack. The general, as the embodiment of phallic power and attachment to the fantasy, declares to his troops:
“Soldiers, we are all going through this path together. Slowly, one by one — tank after tank, vehicle after vehicle, food truck after food truck. The problem is, without air support, we don’t know how far this path goes. But I refuse to sacrifice the power of our legion. We go together. We preserve our strength, our capacity to conquer and to protect, to destroy and to rebuild.”
The general’s blindness lies precisely in this refusal to consider the unknown. He does not know if the path will open again, or if it simply ends in a blind spot, where the entire army could be wiped out. But as the representative of the fantasy, the general does not stop. Phallic enjoyment must move. The army obeys.
The terrain grows harsher. Weather conditions intervene. Progress becomes strained. Phallic enjoyment is constricted. Castration begins to act in real time. Lack announces itself, erupting as the Real, bursting holes into the symbolic.
Subjectivity responds by constructing fantasy over this rupture. It patches the explosion of the Real with imaginary scenarios and symbolic compensations, anything to avoid the truth of lack.
Further down the path, the army becomes increasingly unmanageable. The narrowness of the route and the sheer length of the line render command impossible without air support. Units at the front come under attack. The convoy halts. Some units attempt to assist, but disabled vehicles block the way. Those behind cannot move forward. The fantasy of phallic completeness is collapsing. Yet the general persists — because his entire being depends on the movement of phallic enjoyment. Without the army, he is nothing. Without command, he ceases to exist.
The enemy knows this. It attacks again. The army, already weakened and disoriented, is annihilated.
The general dies in battle. Every soldier perishes alongside him. All die in the name of the fantasy. Not a single one retreated. The fantasy held firm to the end. Particularity, swollen with its own sense of permanence, was devoured by universality. Nothing remained but singularity.
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Scenario 2 – The General Acknowledges Lack and Builds a New Order
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The general decides to stop the army and establish a base in front of the mountain path. In this way, the army gains control over the pass. Anyone coming through can be received, helped, or — if necessary — destroyed.
The general invites scientists to join the army units. Construction begins. Building sites appear, facilities are set up, and the project of air support begins. Special scanning systems are developed to determine the length and nature of the narrow path ahead.
In this gesture, the general accepts the fact of lack. The particular recognises its finite existence and makes peace with universality. Instead of a blind push driven by phallic enjoyment, instead of total dependence on the fantasy, instead of layering symbolic fixes over the eruption of the Real, the general — the symbolic agent — acknowledges the structure of lack itself.
He does not sacrifice his soldiers. He protects them. He sustains them. The army camp grows. It becomes a city. A society. Over time, it begins to thrive.
The army units exchange their desire for conquest for a new desire: the desire to refine, to reconstruct, to transform. They seek a different kind of progression. The particular, no longer obsessed with invading the field of the universal, discovers a way to transcend the imbecility of phallic enjoyment.
A new symbolic space is created — not through denial, but through transformation. A new way of being emerges through the reconfiguration of enjoyment itself.
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Scenario 3 – The End and Return of the Phallic World
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The general decides to completely renounce his position. Army units are dismantled. The general, as the boss of the family that was the army, takes a progressive stance. He lets go of the essence of phallic enjoyment. The Will to Power is withdrawn from the stage.
All soldiers, who had identified as soldiers only through their identification with the general, drop their uniforms. They abandon their careers. They become ordinary human beings — beings who have given up their desire for domination.
The lands once conquered and supported by the army become even more populated. Every former soldier becomes a worker or a scientist. A population explosion begins. This moment is remembered as a golden age, an age of peace and technological progress.
The battle between particularity and universality, between self and structural lack, becomes unified through a newly revised symbolic order. Phallic enjoyment is transcended. The Will to Power becomes a Will to Progress. A new way of being emerges.
But because the structure always bears lack, even this transcendence does not hold.
Society becomes overly feminised. Masculinity loses touch with reality. Repression is no longer needed. Progress becomes constant, self-replicating, self-legitimising. But the masculine psyche — not fully integrated — begins to fracture.
Those who still harbored a latent desire to conquer, those born to follow phallic enjoyment, begin to suffer. They become disoriented, wandering the progressive cities like lunatics, aware that this heaven cannot last. The world is too large, too unstable, too saturated with difference to ever be wholly unified.
When the peaceful cities are attacked by an outside enemy, everything begins to shift.
A new leader emerges — a descendant of the original general. The son of the grandson. A voice out of darkness. He revives the repressed desire to conquer. Within days, phallic enjoyment returns. The army is reborn.
But this time, the army is not just strong. It is ultimate.
Its power is so immense, so overdeveloped, that the enemy surrenders before battle even begins. They join the army willingly. The progressive society, once peaceful, becomes a military theocracy. The Will to Power returns, now protected by AI, fully aligned with the patriarchs of the New Order. The world is unified not by peace, but by overwhelming domination.
This new society is no longer progressive. It becomes the Society of the Phallus — the final signifier of power. Its armies are so strong that global war disappears. No one dares challenge them. The military is ready not just to rule Earth, but to conquer other planets.
The cycle has completed. History has returned to its origin. Just like the first general, this new order offers power in two modes: protection and conquest.
Universality watches. She knows this cannot last. The particular has become uncontainable. She intervenes again — this time not as law, but as the goddess of death. She does not erupt among the poor or the workers, for they are satisfied. The Real enters from above — through the upper strata of power itself.
The rulers begin to fracture. They cannot decide who should lead the next phase: the mission to seed new worlds. Super soldiers, kings, and AI governors begin to fight amongst themselves. The Real ruptures their symbolic fabric.
The end comes fast.
Warfare has become so advanced that the Earth cannot contain its force. Super soldiers destroy everything. Every living being is annihilated. All of it — sacrificed in the name of a fantasy of completeness.
In Scenario 1, the general sacrificed only his troops in devotion to the fantasy. Here, the general’s descendant sacrifices everything that exists.
Universality, in her final act, understands that the cycle cannot continue. She destroys herself — the very structure — so that something new might be born.
The paradox remains: for anything new to arise, universality must once again give birth to particularity. This inflating breath, this inevitable emergence, is the beginning of existence and the seed of its own destruction.
The cycle is Brahma’s breath. The lungs of the cosmos expand, filled with the air of particularity. Then they deflate. Then they begin again.
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Scenario 4 – The Foreclosure of Lack and the End of the World
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The general decided to continue conquering the Earth — to help those in need and eliminate those who rebelled. His aim, driven by phallic enjoyment, was to “straighten the world out.”
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“If you leave men to their own devices, you get a crusade. If you leave women to theirs, you get an ultra-whore.”
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This saying became the basis of the army’s mission. And every soldier obeyed. The general was the embodiment of the Name-of-the-Father itself — the concreteness of regulation, of order, of law.
One day, deep within the narrow path, after many days of darkness and disappointment, the general and his army discovered an astonishing gift — a weapon of the gods: a blue liquid. It was the elixir of completeness, a power meant for masculinity itself. Whoever drank it could eliminate structural lack absolutely.
The general drank it. Every soldier drank it. And everything changed.
Those who consumed it could reshape reality through pure fantasy. They followed a new law: the Law of Non-Lack.
Their first invention? The removal of excrement.
No soldier defecated again. Then came sleeplessness. The blue drink abolished the need for sleep. Depression and anxiety disappeared. Sadness vanished from the language.
Desire dissolved. The Real erupted — not as trauma, but as total saturation. The very drive of existence, the object a, had been consumed. There was nothing left to want.
Cities grew clean. Sewage systems were converted into planetary travel networks. The Earth became perfect. Immortality was achieved.
But then, sitting with his most loyal associates, the general realised the cost.
This was no longer Earth. It was no longer a fallen world. It was a perfected world — and in that perfection, they had lost everything. They had destroyed the beauty of human life — which had always been grounded in lack.
In gaining non-lack and immortality, they had lost all movement, all striving, all love. The Real could not be plugged with fantasy — because fantasy was gone.
In that void, the general heard a whisper. Universality — long forgotten, long foreclosed — returned. Not as a goddess, but as a voice in his own mind. Even she was surprised to find herself still existing.
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She said:
"Please bring me back. Leave your seed in the ground and destroy the whole world. But spare the place where you leave your seed. I will nurture it. I will grow a new humanity — one based in lack."
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And so the general obeyed.
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He commanded the complete destruction of Earth. The immortal beings — now beyond suffering — didn’t even notice as the world was obliterated. Matter itself was destroyed, using a laser weapon that annihilated substance.
The general died. But not before planting his seed — the symbolic remainder, the fragment from which a new world might grow.
From that one untouched place, the world restarted. A world of lack. A world of struggle. A world with no memory of what it means to consume the "object a".
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And the cycle began again.
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Universality nurtured particularity. Particularity grew, inflated. The structure could not change. The cosmos had its own limits.
The story could not move beyond this point.
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It was an eternal recurrence. The infinite absurdity of beauty and pain. The breath of the cosmos.
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The Four Scenarios: A Psychoanalytic Myth of the Phallic Subject
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What unfolds through these four scenarios is not merely the history of an army or the fate of a general — it is the mythic diagram of phallic enjoyment, laid bare across the symbolic field. Each scenario reveals a structural possibility for the subject inscribed into the logic of the signifier. What begins as a movement of conquest ends in the confrontation with lack, the Real, and the cosmic recursion of desire.
This is not linear history — it is fantasmatic topology.
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Scenario I: The Blind March of the Fantasy
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The general, fully invested in his role as the embodiment of phallic enjoyment, refuses to sacrifice any part of his symbolic army. He pushes through the narrow passage, convinced that what lies ahead is worth everything — the fantasy of full movement, full power, full presence. This is the neurotic scenario, where the subject is so tethered to the fantasy that he would rather die than symbolically give something up.
The terrain is the unconscious, the passage is castration, and the general’s insistence is the denial of lack through over-identification with the phallic signifier. This is a structure that refuses to bend. The result is destruction, not through the enemy, but through the impossibility of the fantasy itself.
The soldiers die not in a battle, but in the name of the fantasy — sacrificed at the altar of an ideal that cannot hold. The particular, inflated beyond containment, is swallowed by universality — not as a warm womb, but as the cold mouth of the Real.
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Scenario II: The Ethical Pause and Symbolic Reconfiguration
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Here, the general does what the neurotic could not: he acknowledges lack. He halts the forward motion. He accepts that something cannot be known — that the symbolic is not all. He reorganises not by force, but by building anew: science, scanning systems, air support — the metaphorical machinery of symbolic mediation.
The general no longer clings to the immediacy of phallic enjoyment. He transitions from pure masculine drive to a dialectical integration with the symbolic field. This is not a repression of lack but its recognition and structuring. The soldiers don’t die. They transform. The desire to conquer is sublimated into a desire to create — a social bond that functions through symbolic articulation rather than mastery.
This is the scenario of symbolic reconciliation — a properly neurotic compromise, where the drive is not annihilated, but re-inscribed into the order of language and construction.
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Scenario III: The Return of the Repressed in Hyper-Phallic Form
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Having abandoned the army altogether, masculinity gives itself over to peace and unity. The soldiers become workers, scientists, beings without phallic ambition. The world feminises, the repression of masculine aggression produces a flourishing of society. But this flourishing is not without remainder.
The repressed returns — this time not as a symptom, but as revolution. A descendant of the general emerges, and with him, the return of phallic enjoyment in its purified, unrestrained, hyper-masculine form. An army is reborn. Not merely strong, but absolute. So strong that war disappears because the possibility of opposition is eliminated.
But in this scenario, we begin to see the problem of phallic inflation without symbolic limitation. AI submits to patriarchal control. Even the Real — once an eruption of lack — now fears to intervene. But structure cannot sustain the fully saturated phallic field. And so the Real returns, not through the poor, but through the kings, the sovereigns, the leaders. Conflict erupts where power had been most inflated. The super soldiers destroy everything.
We are back at the beginning — but now with a price far greater. This time the general doesn’t just lose his army. He loses existence itself.
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Scenario IV: The Foreclosure of Lack and the Death of Desire
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Here, phallic enjoyment reaches its logical endpoint — not through destruction, but through consummation. The blue drink, a pure fantasy-object (object a), is consumed literally. The structural placeholder of desire is annihilated. The body is rewritten: no excrement, no sleep, no sadness. All the signs of lack are surgically removed.
This is foreclosure, not repression. The Name-of-the-Father isn’t denied — it is overwritten by a fantasy so complete that there is no gap left to desire through. This is psychotic structure, dressed in the robes of utopia. But the Real, as always, returns. Not as pain, but as perfect stasis.
Desire collapses. History ends. And in the midst of this sterile paradise, the general realises: perfection is the death of the human.
Then, universality — no longer a symbolic function, but a disavowed deity — whispers back into the general’s ear. She tells him: destroy everything, but leave your seed. Begin again.
And so he does.
A new humanity is born, grounded in lack. The structure resets. And once more, we begin the cycle: the inflation of the phallic, the denial of the Real, the return of destruction, and the rebirth through lack.
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The Cycle as Structure: Fantasy, Castration, and Recurrence
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What these scenarios expose is the structural impossibility of escaping the symbolic — or more precisely, escaping the fact of lack. Whether lack is denied (Scenario I), integrated (Scenario II), repressed and returned (Scenario III), or foreclosed and consumed (Scenario IV), the end result is the same:
The cycle repeats because there is no final resolution to the lack that constitutes subjectivity.
The general is not just a character — he is a symptom of the structure, a moving node of phallic signification, a representative of the subject's impossible relation to completeness. Whether he fights, surrenders, transcends, or annihilates, he is always orbiting the empty center of the symbolic.
This is the lesson of the phallic cosmology: the structure never ends, but breathes. It inflates and deflates like Brahma's lungs — filled with the particular until it collapses back into universality.
The Real cannot be eliminated. It only waits for its return.
And so the general fights. Or halts. Or dissolves. Or obliterates the world. And the world begins again.
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