Zizek! (transcript/subtitles)

What would be my… how should I call it, spontaneous attitude towards the universe? It’s a very dark one. The first thesis would have been a kind of total vanity: there is nothing, basically. I mean it quite literally, like… ultimately…there are just some fragments, some vanishing things. If you look at the universe, it’s one big void. But then how do things emerge? Here, I feel a kind of spontaneous affinity with quantum physics,[ …]

The Sublime Object of Ideology (Preface)

The Idea’s Constipation? When a discipline is in crisis, attempts are made to change or supplement its theses within the terms of its basic framework – a procedure one might call ‘Ptolemization’ (since when data poured in which clashed with Ptolemy’s earth-centred astronomy, his partisans introduced additional complications to account for the anomalies). But the true ‘Copernican’ revolution takes place when, instead of just adding complications and changing minor premises, the basic framework itself undergoes[ …]

Is romance dead? – In the future we’ll outsource sex

Romance is maybe not yet totally dead, but its forthcoming death is signalled by object-gadgets which promise to deliver excessive pleasure but which effectively reproduce only the lack itself. The latest fashion is the Stamina Training Unit, a counterpart to the vibrator: a masturbatory device that resembles a battery-powered light (so we’re not embarrassed when carrying it around). You put the erect penis into the opening at the top, push the button, and the object[ …]

Hegel versus Heidegger

One of the standard critiques of Hegel, first formulated already by the “young Hegelians,” concerns the apparent contradiction between Hegel’s dialectical method and his system. While Hegel’s method approaches reality in its dynamic development, discerning in every determinate form the seeds of its own destruction and self-overcoming, his system endeavors to render the totality of being as an achieved order in which no further development is in view. With the twentieth century interpreters of Hegel[ …]

Deleuze and the Lacanian Real

Why is structuralism serious? For the serious to be truly serious, there must be the serial, which is made up of elements, of results, of configurations, of homologies, of repetitions. What is serious for Lacan is the logic of the signifier, that is to say the opposite of a philosophy, inasmuch as every philosophy rests on the appropriateness, transparency, agreement, harmony of thought with itself. There is always some part hidden, in a philosophy, an[ …]

Descartes and the Post-Traumatic Subject

[Appeared in Filozofski vestnik, 2008, Vol. 29, No. 2, pp. 9-29. pdf] If the radical moment of the inauguration of modern philosophy is the rise of the Cartesian cogito, where are we today with regard to cogito? Are we really entering a post-Cartesian era, or is it that only now our unique historical constellation enables us to discern all the consequences of the cogito? Walter Benjamin claimed that works of art often function like shots taken[ …]

What can psychoanalysis tell us about cyberspace?

THE INFORMATIONAL ANOREXIA Today, the media constantly bombard us with requests to choose, addressing us as subjects supposed to know what we really want (which book, clothes, TV program, place of holiday . . .)—“press A, if you want this, press B, if you want that,” or, to quote the motto of the recent “reflective” TV publicity campaign for advertisement itself, “Advertisement—the right to choose.” However, at a more fundamental level, the new media deprive[ …]

From Western Marxism to Western Buddhism

The ultimate postmodern irony of today is the strange exchange between Europe and Asia: at the very moment when “European” technology and capitalism are triumphing worldwide at the level of the “economic infrastructure, the Judeo-Christian legacy is threatened at the level of “ideological superstructure” in the European space itself by New Age “Asiatic” thought, which, in its different guises ranging from “Western Buddhism” to different “Taos,” is establishing itself as the hegemonic ideology of global[ …]

The Interpassive Subject

[Delivered at Centre Georges Pampidou, Traverses, 1998. Minor editing, headings, etc.] Fetish Between Structure and Humanism According to the classic Althusserian criticism, the Marxist problematic of commodity fetishism relies on the humanist ideological opposition of “human persons” versus “things.” Is it not one of Marx’s standard determinations of fetishism that it deals with “relations between things (commodities)” instead of direct “relations between people”? In other words, that in the fetishist universe, people (mis)perceive their social relations[ …]