She argues that instead of obsessing about our own well-being we should seek fulfilment in the lives of others. Segal believes we have lost the art of "radical happiness"-the liberation that comes with transformative, collective joy. While research and technology find new ways to measure contentment and popular culture encourages us to think of happiness as a human right, misery is abundant.
In an era of increasing individualism, we have never been more isolated and dispirited.
This leads to a discussion of how this type of ‘half-caf’ resistance, which is neither harmless nor revolutionary, challenges the Žižekian dichotomy between decaf and Real act.A passionate call to rediscover the political and emotional joy that emerges when we share our lives The analysis thus shows how the sharing of hidden acts of resistance on a public online-forum seems to make these acts subjectively less ‘decaf’ for the baristas, albeit without crossing the Žižekian threshold, which would allow for a characterization of these acts as ‘real’ resistance. The paper concludes that while useful in explaining the individual employees’ libidinal investment in and subjective experience of his or her resistance, the decaf-perspective also implies a rigid dichotomy between ‘real’ and ‘decaf’ resistance, which is rather unhelpful for distinguishing between different types of resistance. The explanatory force of this theoretical perspective is examined through the use of the online chat forum, where baristas at Starbucks, amongst other topics, describe how they as a form of resistance serve decaf coffee to customers who have ordered regular coffee. Theoretically, the article is based on Alessia Contu’s previous outline of the term and Slavoj Žižek’s theory of ideology. This paper investigates the term decaf resistance, which signifies a resistance, which, although experienced as risky, is harmless in reality, because it – like decaf coffee – is stripped of its potentially dangerous main ingredient.
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