José Luiz Aidar Prado 146 ment (jouissance). Such a theoretical path is nec- essary so that we understand the role that certain cultural forms play in containing or calling for this search for satisfaction/enjoyment. We will see how, throughout the 20th century, consumer cul- ture has been transformed into a privileged locus of convening enjoyment, especially from the final decades of the 20th century with the emergence of new technologies and the rise of a digital age (FONTENELLE, 2020, p. 301). Authors in administration and marketing have emphasized the consumption experience on networks based on the pleasure principle, but Fontenelle also proposes considering the repetition compulsion that can preside over the consumption experience in a libidinal economy of drives and enjoyment liberation. It led her to study consumption in experiences where satisfaction is excessive, producing greater intensity of enjoyment (jouissance). Fontenelle says (ibid., p. 301): My essay aims to propose a relationship between these two forms of consumption, in the sense of arguing that excessive consumption, analyzed in these studies, points to the same search for satisfaction that is in the conception of the consump- tion experience proposed by Holbrook and Hirsh- man; and that the difference may only be one of degree. For this, I propose that we understand consumption experience as a search for instinc- tual satisfaction, a Freudian concept that was later expanded by Lacan from the category of enjoy- ment (jouissance). This search for drive satisfaction is paradoxical, insofar as it is partial, “it may not result in pleasure and always appeals to an excess, having in culture its shield” (FONTENELLE, 2020, p. 301). The drive is a concept between the somatic and the psy- chic, corresponding to a field of tensivity that does not belong to the instinct but is not yet in the field of the intelligible. In Freud’s work (2013), there is an energetic metaphor to account for the forces circulating in this field. Birman says (2017, p. 96):
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