As mentioned above, the decline of symbolic eficiency ushers in new anxieties and experiences of domination. Capitalism contributes to this disintegration, its deterritorializing impulses fragmenting and recombining previous meanings and practices. Arguing that capitalism relies on the circulation of enjoyment, on an inescapable injunction to enjoy, Zizek highlights the link between Lacan's notion of jpuissance or surplus enjoyment and the Mandan notion of surplus value. He writes: "Because it is focused on the surplus of objet petit a, capitalism is no longer the domain of the discourse of the Master. This is where Lac'1n takes over and para.; phrases in his own terms the old Mandan theme, from the ManifestoJ. of how capitalism dissolves al stable links and traditions; how, at its onslaught, 'al that is solid melts into air: Marx himself made it clear that this 'al that is solid' does not concern only and primarily material products, but also the stability of the symbolic order that provides a definitive identification for subjects:'12 In late capitalism, nuggets of enjoyment (objet petit' a) providing momentary, fleeting sites of attachment �ake the place of the master signifer. This diminution of the master's discourse has specific repercussions for neoliberal hegemony. As chapter 2 explains, unlike the welfare state formation associated with Keynesianism, contemporary neoliberalism ofers not symbolic identities but multiple, imaginary identities. Subjects under communicative capitalism are encouraged to remake themselves, to see themselves as mutable projects ever available to improvement and refashioning. We are bombarded with messages telling us that the purchase of a given item wil deliver that extra special something missing in our lives. Yet even as no item ever really has that "extra something;' capitalist subjects continue to shop and strive, and capitalism continues to intensify and expand, subjecting ever more aspects of life to its inexorable processes. Communicative capitalism is thus characterized by the prevalence of the superego injunction to enjoy. Rather than constrained by a master, contemporary subjects are told they can have it all, they must have it all, and something is deeply wrong with them if they don't have it all.
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