The problem is that Marcel wants. The supplementation of the centripetal with the centrifugal begins already in the commentary on Assyrian palace reliefs in Forms of Violence. The reliefs thus enable a form of attention that, rather than being motivated by, and looking forward to, the denouements of narratives, is oddly uninterested in the sequencing of the violent events that are being celebrated.
For Proust, inverts, with their mismatched desires and bodies, fail in their rapport sexuel: they are incapable of forging anything but entirely fantasized connections to each other. But Proustian solitude, it turns out, is not monadic enough. That desire for Proust consists of the attraction of occulted otherness is evident in his earliest texts. The betrayal is not a message to the betrayed other, a retaliatory response to previous events defining the relational dynamics and hence a solicitation for counterac- tions.
For Bersani, monadism, especially in its reformulation in Beckett, constitutes a break from the hege- monic understanding of dialectical desire, whose formulations he contests, arguably following Deleuze, already in A Future of Astyanax.
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With Bersani, as with Deleuze, however, we move from an ontology of being to that of becoming. For Phillips and Bersani, becoming must be understood in terms of a futurity unprocessed through expectations, blueprints, visions, utopias, dystopias, hopes, or fears. Most Proust and Signs Balzac recent references to this concep- and, subsequently, again in refer- tual pairing can be found in the ence to Deleuze, in The Culture of preface to the second edition of Redemption Farquhar See, for example, tion of the example 51, What Laplanche 81, , , n.
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