The One Show on BBC1. I love and hate The One Show - it is a Patridgesque calamity, a slo-mo awkwardness of fudged links and vacuous enthusiasm. For me it is a very British show. Much of The One Show is made up of idle banter and chit-chat. Nothing much is touched upon in any depth. Often stand-up comedians, offering lackluster promotions of their latest arena tour, provide sofa-side opinion on social topics touched upon in regular cutaway sections. For the most part these focus on food labelling, parking charges or scams. They tap into the consumer anxieties of middle england - the lacunae of legistlation for vehicle clamping, for example. The presenters often add 'we'll keep you updated on that' but I've never seen any update or reference to previous content. It is groundhog day, back-of-a-beer mat, lolloping car crash TV.
On that day, Richard Madeley (of Richard and Judy fame) was on the sofa. I can't remember why. But out of the blue he made a joke, harmless bantering. It was about politicians. He said that when a politician enters the room you can tell immediately. 'They walk differently to us' he said, everyone laughed, he was exaggerating a point about how out of touch politicians are. Then he pressed on 'no, you can always tell, if you're in the green room, as soon as they come in, they have a different way of walking.' The point of politicians being somehow different from us was being exaggerated to absurdity. But Madeley went further still, 'they have different DNA to us' he said. Everyone laughed, he was being preposterous, the presenters pointed out that this was not the view of the BBC. Judy, his wife, added that it was not her view either. For me this is an example of how banter reveals the essence of the subject and, to some degree, the strange disjunct between desire and conscious level wants, needs or demands. Recall Salecl's marvellous dissection of the hidden desire qua mask in the character of Mr. Stevens in Kazuo Ishiguro's The Remains Of The Day. “There is nothing behind the mask: it is in the mask, in the veil that seemingly covers the essence of the subject, that we have to search for this essence.” (Salecl, 1996, p.185). Madeley's point, pushed to extreme absurdity was politicians are too different from us and that this is a problem, politicians are not normal enough. But there is another revelation here. It is a revelation about hidden desires and the essence of the subject. Because, in complaining about how politicians are too different and detached, Madeley gave slip to the prole-desire I explored in These Old Ears Part 1. His way of joking and bantering his criticism to absurdity, his mask of not being too political or overtly critical on a light hearted show like The One Show, was the veil - the mask - that reveals his true subjective essence and his desire. In demanding that politicians should be more like us, or in saying that politicians are too out of touch desire was glimpsed. This is the strange difference between desire and demand. “Although it always shows through in demand, as we see here, desire is nevertheless beyond demand” (Lacan, Ecrits, p.634).
To push the point further, Madeley's comments are akin to the folksy saying that aristocracy 'have blue blood in their veins' or the smirking question of 'if the queen goes to the toilet'. It is a comment riddled with desire recognition. Recognition of the other. Desire does not want or need in any literal sense but it does insist, so to speak, on two particular things: recognition and reproduction. In positing that a ruling class is of a different biology, (blue blood, different DNA) or by failing to imagine their excretory processes being similar to our own recognition is inscribed. It is inscribed because it is always recognition from the Other. Madeley's comment does not call for a recognition of differences but insists on absurd differences in order to allow recognition - to make the ruling Other in more (m)Otherly, and thus satisfying recognition as structured position within a social language.
“The necessary and sufficient reason for the repetitive insistence of these desires in the transference and their permanent remembrance in a signifier that repression has appropriated – that is, in which the repressed returns – is found if one accepts the idea that in these determinations the desire for recognition dominates the desire that is to be recognised, preserving it as such until it is recognised” (Ecrits, 431).
But there is a second aspect to this absurd comment about how politicians have different DNA to the rest of us. It is because it reflects what the subject presumes the Other to desire. In terms of class difference this is precisely that, a difference of some sort.
“To return psychoanalysis to a veridical path, it is worth recalling that analysis managed to go so far in the revelation of man’s desires only by following, in the veins of neurosis and the marginal subjectivity of the individual, the structure proper to a desire that thus proves to model it at an unexpected depth – namely, the desire to have his desire recognised. This desire, in which it is literally verified that man’s desire is alienated in the other’s desire, in effect structures the drives discovered in analysis, in accordance with all the vicissitudes of the logical substitutions in their source, aim, and object” (Ecrits, 343).
Thus, Madeley's comment played out a verification of desire for the Other, that is the desire of the Other, via his bantering mask of suggesting they are fundamentally different. The presumption that the Other's desire is to be seen as different constitutes our desires. It is the essence of these desires that slip every now and then (parading as masks, veils and costumes, cloaked in banter, joking like grotesque court jesters) in the inane and mundane surface of language. Our prole-desire leaks out as a veil at every turn - like when, one the first day of a job or at an interview we are too quick to snap out how much we are looking forward to the work, or that we feel enthusiastic for the job. On the one hand these are psychopathic facades of conscious level insincerity (a prerequisite skill for modern life) but they are also telling registers of our desire. It is desire as desire for desire of the Other. Madeley's demand that politicians should not be so different, cloaked in the veil of jest, is a demand - it is a demand that is very different from desire but still absolutely driven by desire. The desire is, of course, the desire for the recognition of the other. It is a recognition presumed, by the subject, to be achievable by satiating the Other's absurd desire for a difference to be acknowledged by the subject, the prole. I wonder if Madeley thought Cameron was watching. I bet on some level he hoped he was.
The positive to take from this is that even though desire drives demand and want, and even though desire is in a sense the desire of the Other, that Other can be change. Change will come when recognition is desired from a different place. The putting to language of this desire, via free association, dialogue, jokes and banter is the process of moving the dialectic of demands and wants on from the drives of desire. Desire and its dynamic with the Other will remain - but we can change what and how desire drives our wants and demands. This is possible. The Other, too, can be taken in different forms, the precise political shape of the Other is not fixed. By bantering into awkward significance the dynamic of our demands and desire we may begin to move from the politico-desire stasis of today.