Irony... ughhh! (Fin)

This final section of the incomplete analysis of irony points towards the understanding of the effects of our subject's implementation, namely that irony's contemporary use is as a negative action.  Further, its alienating effects have a negative result on the pragmatics of peaceful public (social) spheres.

In Of the Gaze as Objet Petit a, Jacques Lacan relates a story from his youth when he spent time on a fishing boat.  As a privileged/intellectual person, he sought a more genuine/practical experience, which he thought he would find on a fishing trip.  He tells of Petit Jean, a fisherman by trade, who directs his attention to a sardine can floating on the water, reflecting the sunlight. Little John exclaims, "You see that can? Do you see it? Well it doesn't see you!"
First and foremost, the story is an analogy for how the gaze functions: immediate knowledge of desire= objet petit a = Petit Jean; sardine can = object 'fishermen' fill = object of desire; etc, etc... the object of desire never returns the gaze (thus paradoxically objectifying the subject).  Sorry for the horrendous abbreviation of this exegesis, but my main point lies not only in Lacan's theory of subjectivity, but instead in his own objectivity.
Lacan goes on to say that he felt/was out of place in the picture of this story, and that "it was because [he] felt this that [he] was not terribly amused at hearing [himself] addressed in this humorous, ironical way."
The way that irony/satire/sarcasm functions today is similar to the way that Petit Jean used it in relation to Lacan, as an objectifying tool.  For Lacan, the irony lay in the the fact that his search for a 'real' experience (being on a fishing boat) was denied when the experience (Petit Jean, the sardine can (the entire situation)) did not recognize him as 'real'.  Everyone is searching for a genuine experience, yet this search has gone awry due to a two-fold process of irony.
First, the use of irony as an objectifying tool, causes one searching to become ashamed of his/her search.  Second, the use of irony as a facade which covers one's real search results in the finding of fetishes.  I will explain this in plain terms.
For the former, say I really find some unexplainable pleasure in DragonCon, and (although it is based on fictions) it helps me have a more genuine experience of life.  If other people, whom I also rely on to validate my experience, make fun of me by exploiting the irony of the situation, then I may retreat from my source of meaning for shame.
For the latter, if I have the foresight to know that my peers will make fun of me for indulging in fantasy, I may pose my interest in DragonCon as an ironic gesture.  This allows for a fetishization of the irony, as opposed to having real pleasure in the convening of those who enjoy fantasy.
In the former case, I, as the subject, am objectified through humiliation by others.  In the latter case, I humiliate and objectify myself as a preventative measure (defense mechanism.)  In either case, the resulting alienation produces anxiety.  As there are innumerable examples, it does not take a specific one to know that alienation and anxiety result in social unrest.
Of course, all of this is null and void when in the company of trusted friends and family, or in other situations (comedy clubs, etc.) where it is understood that the use of irony is only in jest.  Outside of these 'safe' venues, and in reference to the previous posts on irony, it remains unclear whether or not the current forms of communication allow irony/sarcasm/satire to be easily recognized.  If these tropes are not recognized, or if they are but still objectify/alienate, they are sure to be detrimental to interpersonal (and possibly intercultural) relations.