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My refusal to subscribe to the order of power implicates and is constituted by its implicit address to others: “I need undeserved happiness” is a demand open to all, realizable by all. To paraphrase Lacan, we may reread the call for undeserved happiness as a collective injunction: “Do not compromise on your desire for happiness.” This personal and collective desire declines the demands of the liberal superego-agency and refuses to repeat privilege theory’s surveillance of happiness that leaves intact the socioeconomic situation, that is, the symbolic structure of global capitalism. Demanding undeserved happiness is a traumatic shock to the social order, throwing everything out of balance, “ruin[ing] the smooth flow of our daily lives.” It addresses rather than covers over the antagonism between the included and the excluded, and calls for a different arrangement of the Symbolic: its eventalization “introduc[es] a totally different Universal, that of an antagonistic struggle which, rather than taking place between particular communities, splits each community from within, so that the ‘trans-cultural’ link between communities is one of a shared struggle.” It de-commodifies happiness as a personal good, de-individuates or universalizes desire (and thus restructures and repoliticizes the question of happiness), making the desire for happiness (and enjoyment) both a personal and collective commitment, an attachment to a universalist project, effectively shortcircuiting the privatized rewards of privilege—unearned or otherwise.
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