The Burnout Society

However, the absence of external domination does not abolish the structure of compulsion. It makes freedom and compulsion coincide. The achievement-subject gives itself over to freestanding compulsion in order to maximize performance. In this way, it exploits itself. Auto-exploitation is more efficient than allo-exploitation because a deceptive fee

options at its disposal, proves incapable of intensive bonding. Depression severs all attachments. Mourning differs from depression above all through its strong libidinal attachment to an object. In contrast, depression is objectless and therefore undirected. It is important to distinguish depression from melancholy. Melancholy is preceded by the e

If one suffers from a narcissistic disorder, one sinks into oneself. When reference to the Other goes missing, no stable self-image can form.

It takes livingness from life, which is much more complex than simple vitality and health.

What proves problematic is not individual competition per se, but rather its self-referentiality, which escalates into absolute competition. That is, the achievement-subject competes with itself; it succumbs to the destructive compulsion to outdo itself over and over, to jump over its own shadow. This self-constraint, which poses as freedom, has de

The violence of positivity does not deprive, it saturates; it does not exclude, it exhausts. That is why it proves inaccessible to unmediated perception.

The positivation of the world allows new forms of violence to emerge. They do not stem from the immunologically Other. Rather, they are immanent in the system itself.

Today’s society is no longer Foucault’s disciplinary world of hospitals, madhouses, prisons, barracks, and factories. It has long been replaced by another regime, namely a society of fitness studios, office towers, banks, airports, shopping malls, and genetic laboratories. Twenty-first-century society is no longer a disciplinary society, but rather

The absence of relation to the Other causes a crisis of gratification. As recognition, gratification presupposes the instance of the Other (or the “Third Party”). It is impossible to reward oneself or to acknowledge oneself. For Kant, God represents the instance of gratification: He rewards and acknowledges moral accomplishment. Because the structu