Desired suffering as we know it, but in the form of transformative cultural rites of passage (coined in 1909 by the Anthologist Gennep) appears mysterious in it universal multiplicities. Ritual combat – such as the bloody, skull shattering club-fights of Aché – persists as a dominant commonality and (in a Western functionalist reading of intelligibility) serves as sort of social function among neighboring clans, tribes and bands for releasing pent-up mental cathexes and aggressive energy. In Anti-Oedipus, Deleuze and Guattari draw upon the same tribe in recounting a painful rite of passage, which marks the transition of a young Guayaki boy into his manhood. The earthly sacrifice, through the emphasis of the boys suffering body, is also a tribulation of tributary respect to the world around them. The right stone must be used upon lashing the child’s back repetitively and “enough pain and suffering” must be inflicted as the cutting edge also has to be adequate and - Deleuze and Guattari note the minimalist synchronic nature of the event, - concerning only “…Furrowed skin, sacrificed earth,
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697). Lacan, from Hegel, employs a sort of dialectic of mimetic desire but with an imaginary twist, in that “the unconscious was invented – so that we would realize that man’s desire is the Other’s desire, and that love, while it is a passion tat involves the ignorance of a desire, nevertheless leaves desire its whole import” (Book XX 1998 pg.
697). Lacan, from Hegel, employs a sort of dialectic of mimetic desire but with an imaginary twist, in that “the unconscious was invented – so that we would realize that man’s desire is the Other’s desire, and that love, while it is a passion tat involves the ignorance of a desire, nevertheless leaves desire its whole import” (Book XX 1998 pg.