There are three positions that I am interested in exploring.
First, there is the position which claims that love is something to be shared, something which must forever be open to an encounter, and which is something that can never be pinned down to One decision. I name this position the love of the market.
It is the love of the market because we are dealing with encounters which are never made significant through the exclusion of temptation. To forever open oneself to an encounter, without recognizing that encounters are provocations, is to partake in the love one has for the products one might encounter at the supermarket. Against this, I claim that Love is not something one seeks, it is not something one can be prepared for, it is rather something that radically provokes a world already made complete. Thus, the love of the market, love which encounters any possibility as a pure possibility, is the love of anything, and thus, of everything.
Multiplicity is not enough to escape the logic of the One. Rather, it is, more than anything, the security of the logic of the One. Multiplicity, like the infinity of potential partners which one may make oneself available to (if only in the hope that this, unlike the others, might be the One), is forever put in the service of the One. We see this very clearly in the logic of number. It is infinity, the n+1, which secures the continuation of the system of numbers – it is always possible to count One more number, and to thereby extend finitude.
Love is not something that one seeks as if in a supermarket. Love is a provocation, and perhaps an unhappy one. It is a twisting of the lover’s world into a new decision and a new truth. Love by necessity is a decisive response to a provocation. One must choose to go through love, and, to the great exclusion of temptation to be in love others. Or else one rejects love. Without struggle, love is nothing. The marketplace is not a place of struggle, it is a place of many false choices. The only struggle within the marketplace is the struggle against the choices of the marketplace. And so the marketplace invites you to fall in love with one more product, and the marketplace of love invites you to fall in love with one more partner.
Love is a decision against the market, a decision to move away from temptation, and to redefine history.
Love is always the love of two.
The love of multiplicity is always also the love of One.
I should be clear. I see nothing inherently wrong with the love of One. The number one can also be thought of as a point, a new foundation for a new history between lovers. It ought not always be thought of as a contract. It can also be thought of as the coming into existence of a new way of viewing the world and oneself in it. This may very well be secured by one new idea. But the number of love is not itself one – it is always two.
The love of two does not have to mean that there are only two people involved. To be sure, two people cannot be thought of as simply two ones (eg., 1+1). The love of two is the love of the movement of the new world, the new love, inside and against the old world, which is the marketplace of love (eg., 1+0). So long as the minimal conditions are met it seems to me that the love of two could occur among any number of people. We could have a love of various scales and intensities. However, this is a love which responds to a provocation which has already happened, and not, as it were, something which could happen.
The love of a love to come, of deferred love, is the love of impossible love. Lacan was fond of claiming that the obsessional neurotic harbors an impossible desire, and so, because it is impossible, nothing can ever compare to it. And so it goes with impossible love. Impossible love may be an endless encounter with failure, one which, to be certain, sustains a certain enjoyment for all of those involved.
It seems to me that the more appropriate point of departure is unsatisfied love. Unsatisfied love is love which can always be better, can always be reorganized and reignited. Unsatisfied love is love without limits, love which desires more than anything else an entirely new meaning to come into the world.
And so the second position is the love of two.
The third position is the love of one, the marriage of love or the love of marriage. Whereas genuine love is the construction of a new possibility in the world of the sexual market, the love of marriage can only be a perverse love which forbids temptation – but in the name of a higher power. This is the great love of slaves.