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Thursday, April 5, 2012

Twilight: A Reading Through Lacan and Zizek - Excessively Beautiful - DESIRE Not Fucking

Gabriella Calchi-Novati
Who We Might Be

Performing the Potentialities of Otherness and Selfhood: Stephenie Meyer’s Twilight Saga
Gabriella Calchi Novati

In Our Vampires, Ourselves, Nina Auerbach argues that vampires ‘can be everything we are, while at the same time, they are fearful reminders of the infinite things we are not’.1 Auerbach interprets the different vampire mythologies developed through the centuries as both expression and evidence of a specific social and cultural context; she furthermore suggests that, rather than our heroes, our vampires tell us who we are (112).2 Disagreeing with her reading, I will show that the Cullen family of vampires in the Twilight Saga tells us not who we are, but rather who we might be. Drawing primarily from the writings of Jacques Lacan and Slavoj Žižek, this paper aims to analyse the performance of otherness and selfhood in the Twilight Saga and the upshot of such a performance. Slavoj Žižek has widely argued that ‘we seem to live more and more with the thing deprived of its substance’, where what we get is ‘beer without alcohol, meat without fat, coffee without caffeine...and even virtual sex without sex’3. In Meyer’s books the male main character, Edward Cullen, embodies this philosophical premise: although a vampire he defines himself as a vegetarian (since he drinks only animal blood); although he drives potent cars, a clear metaphor of a powerful sexuality, he refrains from any physical involvement with the female main character, the human Bella; although he is ‘the bad guy’, throughout the saga he acts as Bella’s guardian angel. Through the encounter of Edward and Bella the boundaries between selfhood and otherness become more fluid, allowing opposites to merge (i.e. the human-vampire that Bella and Edward’s daughter will be). I will conclude my analysis by advancing that it is this renegotiation of otherness and selfhood which has led to the saga’s broad popularity.
Reading Lacan - Zizek

Jacques Lacan
For those left who are still serious about Twilight. While this is not my own reading, I find it compelling. On second thought, reading Tristan and Iseult this way makes perfect sense. Aha!


Meyer’s Saga 
draws the readers into the realm of Lacanian desire, where the Other 
mesmerises and attracts. Desire, Lacan explains, is always enigmatic and 
fueled with fantasy. As soon as we know, fantasy vanishes. As long as we do 
not know we can charge with fantasies what we imagine to be the Other’s 


But, since what escapes signification is the Real, therefore 
Renesmee, and what she represents, is pure Desire. Lacan, once again, 
reminds us that “when desire appears as pure desire, beauty also lights up” 
because “beauty has an essentially blinding effect”.32 This is the blinding 
effect of Edward’s skin in the sunlight; it is the blinding effect of Renesmee’s 
gift which makes her thoughts visible in the mind of the others just through 
her touch. A gift that nicely epitomises the Twilight Saga’s seductiveness: the 
impossible and yet so human desire to exceed symbolisation and to grasp 
some of the sublime “excess" of the other.

This is the failure of the Edward/Bella fanfiction
with the exception of A Garment of Brightness 
A Garment of Brightness embraces the fantasy, contains it and expands it without intruding on the "real life" of Kristen and Rob; the fantasy does not touch their real life and so does not disintegrate into porn
DUSTY does intrude on the real life of Kristen and Rob, approaches the real and in keeping with Calchi-Novati's reading of Twilight
does in fact disclose the fantasy so the imagined excess of the Other cannot continue,
and it disintegrates.

Substance Clad in Shadows needs more thought from me.

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