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ain although there is some uncertainty about whether stress hormones also assist in producing particularly clear or detailed factual memory kolber 2006 the usefulness of the capacity of propranolol in therapeutic forgetting was already explicitly tied to questions of happiness in one of the earliest sources of commentary on it the us president s council on bioethics report beyond therapy biotechnology and the pursuit of happiness released in 2003 this may in fact be where the somewhat misleading name therapeutic forgetting arose although numerous anxieties about the effects of therapeutic forgetting were given in this report which was widely acknowledged to be quite conservative the majority of the concerns expressed had to do with authentic personhood with the especially moral value of diverse experiences of happiness and suffering and somewhat awkwardly the social and political importance of memories of suffering they end with this claim about a propranolol using future nothing would trouble us but we would probably be shallow people never falling to the depths of despair because we have little interest in the heights of human happiness or in the complicated lives of those around us in the end to have only happy memories is not to be happy in a truly human way it is simply to be free of misery an understandable desire given the many troubles of life but a low aspiration for those who seek a truly human happiness president s council on bioethics 2003 p 264 the resistance expressed in this report is grounded fairly clearly in a commitment to ideas about normal human being ideas which those from the transhumanist side of the tracks suggest indulge in a naturalistic fallacy assuming that what already is is all that ought to be however whilst much academic and bioethical commentary in the aftermath of the report resisted this conservatism especially in the american journal of bioethics target article and set of responses published in 2007 i want to suggest that there remains an implicit commitment to particular alignments towards suffering and happiness it is this commitment to the apparent dovetailing of happiness an absence of pain and individual freedom which has produced both the numerous positive arguments for propranolol and a neglect of larger concerns ethics politics and suffering propranolol is hard to argue against the reduction of suffering is an important ethical imperative one which crosses i would suggest both the rigorously systematised conceptions of ethics that bioethics is committed to and other more critical frameworks such as those offered by emmanuel levinas or jacques derrida the reduction of suffering is imagined as core not only to political structures as the berlant quote i cited above indicates but also to medicine even if and where we might critique that image of such institutions at least some aspect of their legitimacy and significance may be said to arise from it liberating individuals from their suffering so that they may pursue happiness is such a simple good yet the consequences of liberating individuals through the use of propranolol also reveals that suffering plays a key motivating role in producing normal happy free people people oriented correctly towards their own optimisation towards a happiness that is not merely their own end but also others there is an example given by elise donovan of a case in which she believes propranolol could not and should not be denied take the case of a 30 year old veteran who has completed a tour in kosovo in addition to three tours in iraq upon walking past a cemetery on the way to a 4th of july bbq he is overtaken by grief at the sight of veterans graves decorated for the holiday the grief guilt and memories triggered by this sight result in his spending over an hour sobbing uncontrollably in the cemetery on the grave of a deceased veteran while sounds of civilians enjoying their holiday can be heard in the distance elise donovan 2010 p 72 without minimising one iota the suffering experienced by this young veteran it is also interesting that donovan selects an event independence day which is meant to be taken as a site of happiness the decorations the promise of the bbq and the sounds of civilians are all proper alignments to happiness they render independence day and the creation of the united states as happy objects sites around which happiness is supposed to coalesce i have suggested that happiness is attributed to certain objects that circulate as social goods when we feel pleasure from such objects we are aligned we are facing the right way we become alienated out of line with an affective community when we do not experience pleasure from proximity to objects that are attributed as being good the gap between the affective value of an object and how we experience an object can involve a range of affects which are directed by the modes of explanation we offer to fill this gap ahmed 2010 p 41 the weeping veteran s suffering then is explicitly situated as a misalignment a failure to be made happy by what ought to make one happy and thus a failure to participate in recreating the object of the nation as a happy one ahmed elsewhere discusses the ways that alienated subjects such as unhappy migrants can become bad objects for social projects such as multiculturalism because the alienated subject s unhappiness is supposed to result from an individual misalignment with the happy social project rather than from for example the implicit racism that can characterise much multiculturalism yet the case of the unhappy veteran produces a more complex and troubling dynamic for this politics of happiness than the unhappy migrant in this case ptsd becomes the unhappy object not the individual partly because the willingness to fight for one s country is so clearly a happy orientation towards a happy object the suffering is thus understood as an injustice because it is assumed that the veteran would and will be happily aligned given that this suffering is the result of his or her commitment to the military protection of the happiness of this happy object of the nation the happiness of the military veteran who is the go to example throughout many of the papers on propranolol appears as good and right and properly aligned a straightforward good thing there is of course a continual problem with suffering veterans in this politics of happiness the evidence of his or her participation in the happy alignment to the happy object of the nation is given by suffering a paradox in this fantasy about good political institutions this is where the politics of propranolol becomes particularly problematic treating trauma like this inevitably produces it as a pathology arguably the creation of ptsd already did this but as sociologists such as peter conrad has underlined the capacity to treat is part of what produces a particular state of being as pathological conrad 2005 it renders the problem of ptsd a medical problem and more than this a medical problem experienced by the survivor this narrows the clinical and societal focus to the survivor and the aftermath responsibilising her or him as an individual as with other examples of neoliberal responsibilisation this functions to obscure the situation that produced the suffering that is now being ameliorated kelly 2010 whilst this tendency may be slightly less in the case of veterans because in such robust evidence of their happy alignments holding them entirely responsible for their suffering is clearly problematic the approach to their ptsd means it is nonetheless present the problem here is that the veteran s ptsd is one of the few sites of trouble for the happy object of the nation the suffering of those on the other side of whatever conflict the veteran was involved in not only does not trouble the state but affirms it these people who suffer suffer because they are were incorrectly aligned they were terrorists is perhaps one of the more familiar examples and thus their suffering works only to affirm the happiness of the happy object thus the problem in the case of propranolol is that what is being obscured is what ahmed calls the scene of wounding ahmed 2004 p 33 a scene and a wounding in which the happy object of the nation is implicated after all it is the nation that sends soldiers off into combat knowing they will probably experience trauma the nation this happy object supposed to guarantee freedom sends soldiers to kill others in fact in military training the capacity to resist the trauma attached to killing is bound to achievement such that succumbing to it is coded as failure similarly military training encourages the development of incredibly close ties between soldiers which both enhance safety in combat zones and increase the likelihood of trauma arising from watching friends die in this sense the suffering of veterans is testimony to the failures of the happy object of the nation in this context then the politics of propranolol is intensely problematic it covers over the scenes of wounding enabling realignment that realignment might be a happy one for the individual indeed according to ahmed s argument it is no accident that that alignment toward the happy object is happy but it is happy too for the legitimating fantasies of those political structures which are meant to guarantee happiness given that the vast majority of major political changes have arisen in and through the insistent testifying to suffering whether that suffering arises from colonisation racism war sexism homophobia ableism or any one of a range of responses to bad objects the forgetting of that suffering even when it does not obscure the facts of the memory has ramifications for progressive social change conclusion in this context i think that it is premature to jump to a yes or no about propranolol despite the number of academics willing to do so i would suggest instead that this kind of critical appraisal of the politics of propranolol underscores that such biomedical developments have a politics which arises not straightforwardly from the drug itself nor from the solution it offers to a particular form of suffering rather the politics of propranolol arises from the political significance of memory suffering happiness and freedom such that attending solely to the veteran suffering from ptsd can obscure far larger problems problems which are implicated in the reproduction of suffering the extreme antagonism between the ethical imperative to reduce this individual person s suffering and the political means to address the occurrence of suffering in the first place indicates a profound problem with contemporary political structures that requires thorough consideration as erik parens puts it w ork on our bodies instead of our environments may incline us to ignore the complex social roots of the suffering of individuals and the easier it is to change our bodies to relieve our suffering the less inclined we may be to try to change the complex social conditions that produce that suffering parens 1998 s7 without such a negotiation the ethical imperative to relieve suffering becomes part of biopower in a way that continues to conceal the violence that lies in the gap between legitimating fiction and experiential reality a gap that biopower produces and sustains august 10 2011 fmris female sexuality and foucault posted by wildlyparenthetical under body disability embodiment feminism foucault irigaray neuroscience queer 4 comments over at new apps catarina links to and comments on a new scientist article about fmris and female sexuality when my comment grew to be so unwieldy sigh i decided to post it over here instead mmm interesting post thanks catarina and mark you re entirely right but i think this point has more to say in this context whilst i understand and also reject the freudian model of understanding mature female sexual pleasure a thesis shocking in its persistent as lying in being a lodging place for the penis as irigaray puts it i m also hesitant about suggesting that female sexual pleasure arises primarily from the clitoris and that this is unsurprising because it is the homologue with the penis again this seems to centre a very particular masculine imagining of sexual pleasure one i might add not necessarily experienced by all men with feminine versions then imagined as a mirror image i understand not wanting to buy into a freudian model but as irigaray points out challenging freud lies not just in saying my sex is not nothing nor my sex is one but in elaborating a feminine experience of multiple sites of pleasure sites which are both distinct and unable to be fully distinguished the acknowledgement that nipples might also activate genital regions it wasn t clear to me whether this meant the apparently clearly distinct vaginal or clitoral areas seems to me to appeal interestingly to such ideas part of the reason i find irigaray s focus on the multiple interesting is because it also helps do justice to the voices of other women who are often treated as if they like all those immature women out there failing to have vaginal orgasms must be as mark put it in comments on catarina s post lying one example is those women who have experienced some form of genital cutting as catarina alludes to in the post linked to above there are a thousand different elements to the debate about female genital cutting but voices claiming sexual pleasure like those of the women in this study are often dismissed see also njambi s assessment of the how and why these debates often play out this way there are lots of ways of considering how sexual pleasure can occur in these situations and the authors focus on the way that as catarina pointed out clitoral tissue is iceberg like spread far further below the surface than most acknowledge this is legitimate and even expected from scientific types but it is also probably worth analysing how the experience of erogenousness might be modified by changes to the body i ll note that activation in the fmri linked to above can t really as far as i understand be equated with being turned on except through the subjective experience of the individual woman the ones whose accounts it would seem may not be able to be fully trusted unlike the truthiness of the colourful scans but this is an ongoing issue with fmri studies as far as i can tell but i also think that the experiences of those with spinal cord injuries have something to contribute here there s some evidence pdf that orgasmic stimulation does not necessarily in all cases require direct contact with the genitals other parts of the body such as the skin above the site of spinal cord injury may become intensely erogenous even to the point of producing orgasm and in certain cases women can experience thought orgasms with no physical stimulation whatever such orgasms are only sometimes experienced as connected to genitalia in much the same way as the nipple example above i think...