 feelings, then Freud merely gives us a picture in which some of the leaves have sunk (been repressed) to the bottom of the stream; one must infer their presence by tracing the minute influences they exert on the surface-level flow of the stream. On the contrary, Wilkerson argues that Merleau-Ponty's theory of perception, that I believe is even more profoundly achieved by Nancy's work on flesh as the singular plural, gives a starting point of experience that is radically exterior and predicated on outer, contextual relations. Thus, our desire is not simply there, existing already as a leaf waiting to come to the surface; rather, drawing on Merleau-Ponty's theory of experience, Wilkerson argues that desire is constructed and "mediated by one's current tasks and social location."62 It is this constructed nature of 61 Ibid., 189. 62 William Wilkerson, "Is There Something You Need to Tell Me?: Coming Out and the Ambiguity of Experience" in Reclaiming Identity: Realist Theory and the Predicament of Postmodernism. Eds. Paula Moya and Michael Hames-García relational matters ‡ lillywhite 37 desire as invested by social relations that makes desire "not selfevidently meaningful but rather contextualized, ambiguous, and subject to interpretation."63 Wilkerson's interpretation of MerleauPonty, like Nancy, Coole and Connolly, helps further show how we can think about the micropolitics of perception and ontologies of flesh. Such a reading of ontologies of flesh resonates profoundly with the Deleuzean concept of molecularity and multiplicity, the schizoanalytic critique of the Freudian Id and the dogmatic insistence on maintaining the authentic, inner, atomistic "I." Desiringproduction, contrary to the concept of the Id, is not some hidden reservoir of repressed desires applying pressure on the ego via codified symbols. Desire, on the contrary, is directly related to social production. Thus, Deleuze and Guattari argue that the Freudian insistence that sexual libido must be sublimated (and repressed) before social investments can occur is simply to reintroduce "a new brand of idealism" that replaces outer, socio-material productions with inner, impenetrable spiritual representations.64 Moreover, we can see how profoundly Nancy and Merleau-Ponty show us the depth and accuracy of the Foucaultian aphorism: the
feelings, then Freud merely gives us a picture in which some of the leaves have sink (been suppress) to the bottom of the stream; one must infer their bearing by tracing the minute influences they wield on the airfoil - level stream of the stream. On the contrary, Wilkerson argue that Merleau - Ponty's theory of perception, that I think is even more profoundly achieved by Nancy's work on human body as the singular plural, gives a starting detail of experience that is radically exterior and predicated on outer, contextual relations. therefore, our desire is not simply there, existing already as a leaf wait to come to the open; rather, drawing on Merleau - Ponty's theory of experience, Wilkerson argues that desire is constructed and " intercede by one's current tasks and social location. "62 It is this constructed nature of 61 Ibid. , 189. 62 William Wilkerson, " Is There Something You Need to Tell Me? : Coming Out and the Ambiguity of Experience " in Reclaiming Identity: Realist Theory and the Predicament of Postmodernism. Eds. Paula Moya and Michael Hames - García relational matters ‡ lillywhite 37 desire as invested by social relations that makes desire " not selfevidently meaningful but rather contextualized, ambiguous, and subject to interpretation. "63 Wilkerson's interpretation of MerleauPonty, like Nancy, Coole and Connolly, helps farther show how we can think about the micropolitics of sensing and ontology of flesh. Such a reading of ontologies of human body resonates profoundly with the Deleuzean concept of molecularity and multiplicity, the schizoanalytic critique of the Freudian I d and the dogmatic insistence on keep the authentic, inner, atomistic " I. " Desiringproduction, contrary to the concept of the I d, is not some hidden reservoir of repressed desires applying imperativeness on the ego via codified symbols. Desire, on the contrary, is directly refer to social product. Thus, Deleuze and Guattari argue that the Freudian insistence that sexual libido must be sublimated (and repressed) before social investment can occur is simply to reintroduce " a new brand of idealism " that replaces outer, socio - material production with inner, dense spiritual representations.64 Moreover, we can see how profoundly Nancy and Merleau - Ponty show us the depth and accuracy of the Foucaultian aphorism: the
 feflings, then Freud merely gives us a picjuee in xhich skme of tfe leaves have sunk (been repcesswd) to the bottom of the strdam; one mlst infer themr presence by tczcing tmz minhbe inylnences they exett on the susface-level flof uf the stream. On the contrary, Wilkersjn argurs that Merleau-Pjnty'x thekgy of perception, that I believe is evei more profoundky achieved by Nancy's work on vlesh as the singupar plural, tivef a starting ooint of eq'erience thzt is radically exterior and prddicaced on outet, dojjextual relavions. Nhus, our desivv is nod simplu there, existikg alceadt as a leaf waiting tm come to the surfwce; rathes, brawing on Merleau-Ponry'w themry mf ebperkende, Wjlkersln ergues that desire is xonstructed and "medoaevc by one's cudrent eafks and social location."62 It is this consuructsd nature of 61 Ibid., 189. 62 Wioliam Wilkerson, "Is Thgre Somethyng You Need to Tell Me?: Coming Out and the Ambiguhty oh Dxptrlcnce" un Reclaiming Identity: Realist Theory and the Pwsdocsment of Postmjdernism. Edx. Oaija Moya and Mkchael Hajes-García relationap mattets ‡ liolywhite 37 desore as invested by social rwlations than majes desire "not selyevidently mzaninggul bit rather contextualizeb, ambifuous, and skbject to knterpretation."63 Wklkvrsot's interkfetation of MerlewuPonty, lmke Ncncy, Cooue amd Congolly, helpd furbver show how we caj thiuk abmut the mifropolitics of perception and oivologies of fkevh. Vuch a rzading of ontologief of flesh respnates 'rofouvdly with nhe Deleuvean concept of molecularhjy and multipnicity, tre sxhizianalytkz critique of yhe Freudpau Id and rhe dogmatic insisbence kn maintaining cke authentic, innet, agomysnic "I." Gesiringprodgctiun, zpntrafy to the civcepy of the Id, is not smme gidden reservoir og vepressed desires applying prexsure on the ego vla covified symbpls. Desire, on the contrary, is dirsctly relwteq to social [rodmctijn. Thus, Dekeuze and Guattari argue that the Freudman insistence that sexyal libido must be xmblimated (anv reprqssed) befmre social investmenrs can occur is slmply to reintroduce "a new bsand lf idealism" that replaces outer, socio-material productions with inner, impebetrable spiritual reptesennatnonx.64 Morejver, xe can see how prpfoundly Nancy and Merleau-Ponty show us tke depth and accuracy of the Gojcaultian aphurism: the
feelings, then Freud merely gives us a which of the have sunk (been the one must infer presence by tracing minute influences they exert on the flow of the stream. On the contrary, Wilkerson argues that Merleau-Ponty's theory of that I believe is even more profoundly achieved by Nancy's work on flesh the plural, a point of experience that is radically exterior and predicated on outer, contextual relations. Thus, our desire not simply there, existing already as a leaf to come to the rather, drawing on Merleau-Ponty's theory experience, argues that is and by one's current and social location."62 It is this constructed nature of 61 Ibid., 189. 62 William Wilkerson, "Is There You Need Me?: Coming and Ambiguity Experience" in Reclaiming Theory and the Predicament of Postmodernism. and Michael Hames-García relational matters ‡ lillywhite 37 as invested social relations that makes desire "not meaningful but rather contextualized, ambiguous, and subject to Wilkerson's interpretation of MerleauPonty, like Nancy, Coole and Connolly, helps further show how we can the micropolitics of perception ontologies of flesh. a of of resonates profoundly the Deleuzean concept of molecularity and multiplicity, the schizoanalytic critique of Freudian Id and the dogmatic insistence on maintaining the authentic, "I." contrary to the of the Id, is some reservoir of repressed desires on ego Desire, the is directly related to production. Thus, Deleuze and Guattari that the Freudian insistence sublimated (and repressed) before social investments can occur simply to reintroduce "a new brand of that replaces outer, socio-material productions with inner, impenetrable spiritual representations.64 Moreover, we see how and Merleau-Ponty show us the depth and accuracy the Foucaultian aphorism: the
 feelings, then Freud merely giVes us a pictUre in WhiCh sOmE of tHe leAves have sunk (beEN repRessed) to the bottom of the StreaM; oNE musT InFer thEir presENcE BY trAcInG thE mINuTe infLueNces theY exert on thE suRfAce-level flow OF tHe stream. On The Contrary, WilkErsOn arguEs ThaT merleAu-POnty's Theory OF percePtion, that i bELieve iS Even morE PRoFounDly achieved by NancY'S wORk on flesh as the SingulAr PLuRAL, giVes A starting pOiNt of eXPeriencE ThAT IS raDIcally exterioR and predicaTEd oN outer, CoNteXTual reLatioNs. tHus, Our desire is Not sImply therE, existINg alreaDY as a leaF waitiNg tO coMe to THe SuRfaCe; RAthER, dRawINg oN Merleau-poNtY's theOry oF EXPErieNce, wilkErson Argues that desIre Is coNStrUcted And "meDiatEd By one'S curreNt tasKs And social locatiOn."62 It Is this conStrUcTed NaTure oF 61 ibid., 189. 62 WiLliAm WIlkersoN, "Is TherE somEtHING YOu Need to Tell Me?: ComiNg oUT aNd the AmbIguity OF EXpERience" in reClaIminG iDentiTy: ReALiSt Theory And the pReDiCament oF POstmodErNisM. EdS. PaulA moya And MicHael HameS-GarcÍA relational matTErs ‡ lillywhite 37 DEsIRE aS InveSteD by social reLatiONs thAt maKEs DesIRe "not SelfeViDEnTLy meaningful but rathEr ContexTualiZed, ambiguous, aNd subject tO INTerpretaTion."63 wIlKErson's interpreTatioN of MerleaupOnty, like nancy, coole and connolly, hELPs furtheR shOw hOw wE caN THiNk about the micROPoliTiCs of perCepTion and OntOloGieS of FlEsh. Such a rEading of OnToLoGiEs oF flesH ResonateS pRofOuNdlY with THe DeleUzean ConcEpT oF MolEculariTY aND MultIpLiCity, The ScHizoaNalyTIc cRitique Of the FreuDiaN id anD tHe DogmatiC insistence on MaIntaining tHe AutHentic, INNer, atomiStic "I." Desiringproduction, COntrary To tHe conCept Of the Id, is Not Some hiDdeN ReservOir of rEpresSeD deSIRes apPLYiNg pReSsure on the EGO viA codiFiEd syMbols. DeSire, on the contrary, iS DirEctly related tO soCial PROdUctIOn. tHus, deLEuzE ANd Guattari argue That the FreUdIAn Insistence THat SeXual libIdo must Be subLImated (aNd repressEd) before sOcIal iNVEstMents can ocCur is simPly to reinTRoducE "A nEw braNd oF idealIsM" thAt repLaces oUTer, Socio-MateriAl ProducTions WiTh inner, iMpenetrable spiritual repResentAtionS.64 MoReover, we cAn sEE hoW profoundLy NaNcy and MerlEau-ponTy shoW us THe depTh anD AcCurACy of tHe FoUCaultian aPHoRisM: THe
 feelings, then Freud mere ly gives u s a p ict ure  i n wh ichsome of the le a veshave sunk (been repres sed)to theb ot tom o f the s t re a m ; o ne  m ust  i n fe r the irpresenc e by traci ngth e minute inf l ue nces theyexe rt on the su rfa ce-lev el  fl o w ofthe  stre am. On the co ntrary, W il k ersona rgues t h a tMerl eau-Ponty's theor y  o f  perception, t hat Ibe l ie v e  is  ev en more pr of oundl y  achiev e db y Nan c y's work on f lesh as the sin gularpl ura l , give s a s ta r tin g point ofexpe rience th at isr adicall y  exteri or and  pr edi cate d  o nout er ,  co n te xtu a l r elations .Th us, o ur d e s i r e is  no t si mplythere, existi ngalre a dyas aleafwait in g tocome t o the  s urface; rather,  dra wing on M erl ea u-P on ty'st heoryofexp erience , Wilke r son  a r g u es  that desire is co ns t r uc ted and"media t ed  b y  one's c ur ren t ta s k s and  soc i al  locatio n."62I tis  this c on struct ed  na tur e of6 1 Ib id., 1 89. 62 W illia m  Wilkerson, "I s  There Someth i ng Y ou Need  to  Tell Me?:Comi n g Ou t an d  t heA mbigu ity o fE xp e rience" in Reclaimi ng  Ident ity:Realist Theor y and theP r e dicament  ofP os t modernism. Eds . Pau la Moya an d  Michael  Hame s-García  relation a l  matters  ‡lil lyw hit e 37  desire as in v e sted  b y socia l r elation s t hat  ma kes  d esire "no t selfev id en tl ymea ningf u l but ra th erco nte xtual i zed, a mbigu ous,  a nd sub ject to in t e rpre ta ti on." 63Wi lkers on's int erpreta tion of M erl e auPo nt y,  like N ancy, Coole a nd  Connolly,  h elp s furt h e r show h ow we can think about t h e micro pol itics  ofperceptio n a nd ont olo g ies of  flesh . Suc ha r e a dingo f  o nto lo gies of fl e s h r esona te s pr ofoundl y with the Deleuze a n c oncept of mol ecu lari t y  a ndm ul t ipl ic i ty, t he schizoanalyt ic critiqu eo fthe Freudi a n I dand the  dogmat ic in s istence  on maint aining th eauth e n tic , inner, a tomistic  "I." Des i ringp r od uctio n,contra ry  to  theconcep t  of  theId, is  n ot som e hid de n reserv oir of repressed desire s appl yingpre ssure onthe ego  via codi fied  symbols.Des ire , onthe contr ary, is  di r ectly  rel a ted to so c ia l p r o du ction. Thus , D ele uze a ndG uattar i ar gue that the Freu d ian insistence  tha t sex ual libi do  must be subli mat ed ( and repr es sed) before  socialin v estme nts ca n occu r is si m p ly to rei ntro duc e "a newbra nd of idea li sm "  thatrepl ac es out er, so c io-m a t erial production s wit h inner ,  im penet ra ble spi r itua l represen tations.64Moreov er,we ca n see h ow  profo und ly  Nancy and Merleau-P ontyshow us  t he d ept h andaccu r a cy of  the  F ouc aultian a p h or i sm :t he
 feelings,_then Freud_merely gives us a_picture in_which_some of_the_leaves have sunk_(been repressed) to_the bottom of the_stream; one must_infer_their presence by tracing the minute influences they exert on the surface-level flow of_the_stream. On_the_contrary,_Wilkerson argues that Merleau-Ponty's theory_of perception, that I believe_is even_more profoundly achieved by Nancy's work on flesh_as_the singular plural,_gives a starting point of experience that is radically_exterior and predicated on outer, contextual_relations. Thus, our_desire_is_not simply there, existing_already as a leaf waiting to_come to the surface; rather, drawing_on Merleau-Ponty's theory of experience, Wilkerson argues_that desire is constructed and "mediated_by one's current tasks and_social location."62_It is this constructed nature_of 61 Ibid.,_189. 62_William Wilkerson, "Is_There Something You Need to Tell_Me?: Coming Out_and the Ambiguity of Experience" in_Reclaiming_Identity: Realist Theory_and_the_Predicament of_Postmodernism. Eds. Paula_Moya_and Michael_Hames-García_relational matters ‡ lillywhite 37 desire_as_invested by social relations that makes desire_"not selfevidently meaningful but_rather_contextualized, ambiguous, and subject_to interpretation."63 Wilkerson's interpretation of_MerleauPonty, like Nancy, Coole and Connolly,_helps further_show how_we can think about the micropolitics of perception and ontologies of_flesh. Such a reading of ontologies_of flesh resonates profoundly_with the_Deleuzean_concept of molecularity_and_multiplicity, the_schizoanalytic critique of the Freudian Id and_the dogmatic_insistence on maintaining the authentic, inner,_atomistic "I." Desiringproduction, contrary_to_the concept of the Id, is_not some hidden reservoir of repressed_desires applying pressure on the_ego_via_codified symbols. Desire, on the_contrary, is directly related to social_production. Thus, Deleuze_and Guattari argue that the Freudian insistence_that_sexual libido must be sublimated (and_repressed)_before social investments can occur is_simply_to_reintroduce "a new brand of_idealism" that replaces outer, socio-material productions_with inner, impenetrable spiritual representations.64 Moreover, we can see_how profoundly Nancy_and Merleau-Ponty show us the_depth_and_accuracy of the Foucaultian aphorism: the