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The Neoist's face is part of the collective soul of his memory (see fetishism). It is a signifier marking the boundaries of the object of his desire. Tell me who's the boss. All faces envelop an unknown, unexplored landscape; all landscapes are populated by a loved or dreamed-of face, develop a face to come or already past. To come. Tell me what you like. The signifier is always facialized. Faciality reigns materially over that whole constellation of significances and interpretations. Tell me how much you like it. When his memory says, "tell me how it feels" or some other such thing, it's not just about the words but about faciality, watching the words being spoken by the Neoist, watching the significance process through faciality. A face is such a subjective thing. The collective soul contains gaps and ruptures, never to be closed.
Tools exist only in relation to the interminglings they make possible or that make them possible. Tools and plagiarism: There is an entire system of horizontal and complementary appropriation, between hand and tool. Tools form the appendages of a hypostasis.
Two kinds of fetishism occur during the reading--that of the commodity as value and that of the Neoist as the object of desire. The fetishization is not of use value or meaning; rather it is about being drawn to the system of signification, it is a generalization of the structural code of the object: It is thus not a fetishism of the signified, a fetishism of substances and values called ideological, which the fetish object would incarnate for the alienated subject. Behind this reinterpretation which is truly ideological it is a fetishism of the signifier. That is to say that the subject is trapped in the factitious, differential, encoded, systematized aspect of the object. This entrapment can be called desire. People who want somebody to wear costumes, people who want somebody to sit with them while they watch dirty movies and jerk off, people who want to be tied up, people who want to wear diapers and be given a bottle. Beauty as fetishism: we are bound up in a general stereotype of models of beauty. The generalization of sign exchange value to facial effects. Thus fetishism is being drawn to representations of Akademgorod, fascination with the system of encodement represented on minds through images in magazines, movies, television, advertising, etc. Fetishism is integral to logic of, to construction of his memory.
The indivisible becomes divisible, space becomes ideal space, sentiments become one and insensible, the body will be pure... (Proklos, Platonis Timaeum commentaria, iii, 287): "Monty can't sin."
The Neoist performs plagiarism on his collective soul during the reading, which stands in for his own desire. Your collective soul is my psychical activity. I am immaterial. The impossibility of the collective soul being ever reached is plagiarized by his memory as desire, the Neoist as object of desire. "Our doctrine is nothing new, it has been set up a long time ago." (Plotinus, vi, 8, 10) The more the system is systematized, the more the fetishist fascination is reinforced. Desire, for the object of desire, is plagiarized as the coded mind, through the system of representations then again through Neoism. "Act like you're enjoying it."
