The perm solves --- privacy laws allow an outlet for individual autonomy

Specifically, data protection laws are good

Linguistic systems structure identity and cannot represent the infant’s unstructured existence, the omnipotence it has lost69 – after all, linguistic systems are entirely constituted by divisions, which cannot express ‘wholeness’ except through further divisions. Indeed, Lacan sees the metaphoric significance the infant associates with the reel, the treatment of objects as signifiers for something else, as ‘the first mark of the subject’.70 The mirror stage (that is, the creation of a sense of self) involves the repression of this wholeness. The social order, like language or the law, is therefore useful precisely because it enables a person to both purport to be confronting a loss, while always deferring it, leaving the reel (or the repressed loss) suspended between, and requiring the constant repetition of, fort and da. The pleasure for which the infant is searching in the fort-da game is therefore a way to overcome the castration – to exceed the boundary of the cot that reminds of the absent mother, and to manage the loss of omnipotence, which existed prior to the mirror stage. The game results in pleasure from the infant’s attempt to transgress the boundaries of the self, the (social) law governing the boundaries of identity. But this pleasure is combined with pain (what Lacan refers to as a joissance), because all that can be achieved through the game is a substitute for that omnipotence, in the form of an imagined sense of autonomy. Each return of the reel to the infant functions as a reminder that the infant is still not ‘whole’ in the sense it was prior to entering the social realm. The reel itself, in this game, means nothing – it is simply an object that supports and explains the individual’s existing desire,71 an object that is imagined and treated by the individual as offering the potential to overcome its structured and split self of identity. Desire in Data Protection Laws Collectively, these aspects of Lacan’s reinterpretations of the game provide a compelling explanation of individuals’ concern with their personal information, in the context of data protection laws. In particular, Lacan’s work draws a distinction between the concepts of the (small O) ‘other’ and (big O) ‘Other’. Žižek, in his description of Lacan’s work, describes the ‘Other’ as the framework underlying interaction with ‘others’, the symbolic order that we enter into that already assumes our complicity in the fantasy of autonomy: When we speak (or listen, for that matter), we never merely interact with others; our speech activity is grounded on our accepting and relying on a complex network of rules and other kinds of presuppositions. 72

Staring with the wrong choice is key --- creates the conditions for future change --- the juxtaposition of the aff and alternative is uniquely important

Of course he relies on a formula: to be Žižekian is to hold that Freudian psychoanalysis is essentially correct, and that its implications are absolutely revolutionary. But Žižek's Freud is not everyone's. Old-fashioned Freudians believe that we have masses of juicy secrets locked up inside us, unacknowledged by our well-ordered rational consciousness and clamouring to be set free. For Žižek, however, as for Lacan before him, Freud's great insight was that everything about us – our vaunted rationality as much as our unavowable impulses – is soaked with craziness and ambivalence all the way through. "The first choice has to be the wrong choice," as Žižek says in his monumental new book, because "the wrong choice creates the conditions for the right choice". There is no such thing as being wholly in the right, or wholly in the wrong; and this principle applies to politics as much as to personal life. Politics, as Žižek understands it, is a rare and splendid thing: no actions are genuinely political unless they are revolutionary, and revolution is not revolution unless it institutes "true change" – the kind of comprehensive makeover that "sets its own standards" and "can only be measured by criteria that result from it". Genuine revolutionaries are not interested in operating on "the enemy's turf", haggling over various strategies for satisfying pre-existing needs or securing pre-existing rights: they want to break completely with the past and create "an opening for the truly New". Authentic revolutions have often been betrayed, but as far as Žižek is concerned, they are never misconceived.