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Sensitivity JALAL TOUFIC Over Sensitivity JALAL TOUFIC over- 2nd edition Over-Sensitivity Over-Sensitivity 2nd edition Jalal Toufic Forthcoming Books Toufic, Jalal. Over-Sensitivity / Jalal Toufic. Includes bibliographical references. ISBN 978-9953-0-1407-4 © 1996, 2009 by Jalal Toufic All rights reserved. First edition 1996 Second, electronic edition 2009 Forthcoming Books Life is too short to be lived1 The first edition of Over-Sensitivity was published in 1996 by Sun and Moon Press as no. 119 in its Classics series. Typeset by Hatem Imam Cover Design by Hatem Imam and Jalal Toufic Author’s Note to the Second Edition Contents While many books are first announced as forthcoming (for – Unrequited Love’s Enigmatic Messages 13 example in the inflated bios of mediocre academicians, who keep – Unrequited Love’s Enigmatic Messages—continued 13 mentioning such books as forthcoming over a period of years), – In Other Words: Unrequited Love’s Enigmatic Messages? 18 then published, Over-Sensitivity, published originally in Sun & – Priority Mail: The Collected Letters of Jalal Toufic, Moon Press’ Classics series in 1996, is here republished, in a 1991-1994 19 revised edition, by Forthcoming Books, this making its status more – Dead Air 43 explicit: even after its publication, it is still forthcoming. – Voice-over-witness 47 – Postwar Lipogrammatic Literature and Calligraphy 52 What does a second edition indicate? That in the case of the first – The Ontology of the Photographic Image in the Post- edition, one’s fruits were ripe but one was not ripe for one’s fruits Minkowski Age 54 (“Oh Zarathustra, your fruits are ripe, but you are not ripe for your – Credits Included 56 fruits!” [Nietzsche, Thus Spoke Zarathustra])? – The Subtle Dancer 79 – Radical Closure 105 – More or Less Easily 154 – Textual Notes 173 – Visual Notes 239 Books by Jalal Toufic – Undeserving Lebanon (Forthcoming Books, 2007; available for download as a PDF file at http://www.jalaltoufic.com/ publications.htm) – ‘Āshūrā’: This Blood Spilled in My Veins (Forthcoming Books, 2005) – Two or Three Things I’m Dying to Tell You (Post-Apollo, 2005) – Undying Love, or Love Dies (Post-Apollo, 2002) Dedicated to the Jalal Toufic who wrote the first edition of this – Forthcoming (Atelos, 2000) book – (Vampires): An Uneasy Essay on the Undead in Film (revised and expanded edition, Post-Apollo, 2003) – Distracted(2 nd edition, Tuumba, 2003) Unrequited Love’s Enigmatic Messages Why does Gavin Elster’s wife, Madeleine, appear so seductive to Scottie in the first part of Hitchcock’s Vertigo? Is it because of her proximity to death, she who is reported to be possessed by a dead ancestor and who attempts suicide by leaping into the Golden Bay? No; it is because while the Judy impersonating Madeleine knows that Scottie is spying on her and, in the process, vertiginously falling in love with her (she uses that knowledge to mislead him to testify that Madeleine committed suicide), Madeleine, the real wife, does not know at all that he is following her and falling in love with her.2 This coexistence of keen awareness and unsuspecting ignorance is seductive,3 whereas fetishistic disavowal and hysterical dissociation are not.4 Consequently, Madeleine’s death unravels the seduction; indeed, following Madeleine’s death, although Scottie remakes Judy into the woman she was when he loved her as Madeleine, he is not seduced by her. Unrequited Love’s Enigmatic Messages— continued Dedicated to Jean Laplanche One of the rare instances where the number three produces an exquisite love story occurs in an episode of Pasolini’s Arabian Nights. At one level, a woman, ‘Azīza, loses her would-be husband, her cousin, ‘Azīz, to another woman, Budūr; at another level, and while doing so, ‘Azīza becomes enamored of Budūr without ever 13 meeting her in person, but the latter does not appear to reciprocate you wild. You cannot eat or sleep.”7 She concurs: “I know. These her love, ‘Azīz merely serving as the unwitting messenger between are the signs of love.” It soon becomes manifest that she interprets the two. the messages efficiently for ‘Azīz, since Budūr does indeed show On his wedding day, ‘Azīz remembers that he forgot to invite up at her window the next night, and since her interpretation of his best friend to the wedding, so he heads to do so—already at Budūr’s new gestures work efficiently for ‘Azīz. But what is the start of the episode he is a messenger. Perspiring profusely ‘Azīza’s translation of Budūr’s enigmatic messages as far as she in the hot weather on his way to his friend, he sits to rest in an herself is concerned? Taking into consideration that the signifier alley. Unexpectedly, a kerchief alights on him from above. He of Budūr’s messages is a “‘compromised signifier,’ in the dual looks up to find out its source. His eyes meet those of a beautiful sense that it is a compromise, like the symptom, as well as being woman at a window. While looking at him, she puts her forefinger compromised by the unconscious of its originator,”8 ‘Azīza, at in her mouth, then joins her middle finger to her index finger and least initially, translates the enigmatic message as indicating that lays them between her breasts while pointing them downward, Budūr reciprocates her love—albeit unconsciously: “The enigma whereupon she shuts the window. He stays under her window leads back, then, to the otherness of the other; and the otherness hoping that she will reappear. At sunset, despairing of seeing of the other is his response to his unconscious, that is to say, to her again that day, he heads home. There he discovers that, as a his otherness to himself.”9 Do the signs of love, “you cannot eat consequence of his absence, his father postponed the wedding for or sleep,” persist on the night ‘Azīz is supposed to at long last a year and all the guests have left. He starts weeping. When ‘Azīza meet Budūr rather than only see her through her window? No. inquires what happened to him, he tells her: “I love a beautiful At the garden on the outskirt of the city described by ‘Azīza as girl”! He mimics the woman’s gestures to her and asks her: “What the interpretation of one of Budūr’s signs, he finds a table with do those gestures mean?” ‘Azīza interprets them for him according numerous kinds of food and drinks; while waiting for Budūr, he to what must be some “shared code or interpretive rule”5: “The ends up eating and drinking and then falls asleep! Does he actually finger in the mouth means you’re chosen to be her body’s soul. love Budūr since he eats and sleeps that night? It would appear not The two fingers between her breasts mean: return in two days to be the case. When he wakes up, he finds a dagger and a coin to ease her heart.”6 When he goes to see Budūr two days later, on his belly. Does Budūr really love him? If she did, how could she does not show up at her window. Did ‘Azīza misinterpret the she, who presumably yearned for him, resist waking him, thus message? Frustrated, when he returns home, he hits her. Unfazed, postponing their union? When he returns home, he asks ‘Azīza ‘Azīza interprets Budūr’s failure to appear at her window as a test what the dagger and coin mean. The dagger means: “She will kill of the sincerity of his love. Exasperated, ‘Azīz yells: “Love drives you if you disappoint her again tonight.” When he wakes up the 14 15 next day to go to his next appointment with Budūr, ‘Azīza entreats that is, a disinclination to eat and sleep, her response is: “We hear him: “When you leave her … after … recite these lines: ‘In the and obey. Say goodbye to her who has prevented my love.” The name of God, what to do when love becomes master?’” This time interpretation of “who has prevented my love” would be: who has he waits for Budūr till dawn, at which time she indeed shows up. stolen my would-be husband from me. But the translation of the They engage in sexual intercourse. Because the words ‘Azīza enigmatic message would be: who has prevented my love for her by asked him to recite do not directly concern him, all the more since her ostensible unrequited love! What is the last thing ‘Azīza does in his case love has not become master, he forgets to say them before her foretold death? She takes the scroll out of the box where to Budūr after his sexual intercourse with her. When he returns she has laid it, and stares at it protractedly. When ‘Azīz confirms elated in the morning from his crucial nocturnal appointment with to Budūr, “The girl who recited these lines has died,” she answers Budūr during which they “consummated” their love, ‘Azīza does first with the ambiguous answer, “If I had known about her I would not ask him what happened, but: “Did you recite the lines?” He not have let you near me,” which may imply an acknowledgement excuses himself: “I forgot, because she gave this scroll to me.” of ‘Azīza’s love for her; but then continues, “May God make you “May I have it?” “Yes, if you like it”—was the scroll then, through weep for her as you made her weep for you,” which confirms “a the detour of ‘Azīz, destined to ‘Azīza? She entreats him while fact of its [psychoanalysis’] experience, namely that this message weeping, “Tomorrow, before leaving her, promise to recite those is frequently … opaque to … its transmitter,”10 and implies that it is lines.” “I promise.” The next dawn, after having sexual intercourse now ‘Azīza’s enigmatic message that fails to be properly translated with Budūr, he remembers to recite ‘Azīza’s lines to her.
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