Politics Slavoj Zizek Violence Pdf


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Book synopsis: Philosopher, cultural critic, and agent provocateur Slavoj Žižek constructs a fascinating new framework to look at the forces of violence in our. This article was downloaded by: [irma kreiten] On: 03 June , At: Publisher: Routledge Informa Ltd Registered in England and Wales Registered. Wijsgerige Antrolopogie - Prof. Philippe Verbeeck Een kritische lezing van Slavoj Zižek's Violence () Joos Vollebregt (rolnummer: ) 1. Introduction.

Slavoj Zizek Violence Pdf

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Lacanian psychiatry, and jokes, Slavoj Zizek examines the ways we perceive and misperceive violence. Drawing from his unique cultural vision, Zizek brings. BIG IDEAS // small books. A PICADOR PAPERBACK ORIGINAL. I SLAVOJ ŽIŽEK . VIOLENCE. SLAVOJ ŽIŽEK. Page 2. Page 3. Page 4. Page 5. Page 6. Page 7. Slavoj Žižek, Violence (London: Profile, ), paperback, isbn 1 In Violence, he aims to produce an ethical shock that resonates from his ana-.

Skip to main content. Log In Sign Up. Paper - Summary of and critical thoughts on 'Violence' Slavoj Zizek, Joos Vollebregt. Wijsgerige Antrolopogie - Prof.

Skip to main content. Log In Sign Up. Paper - Summary of and critical thoughts on 'Violence' Slavoj Zizek, Joos Vollebregt. Wijsgerige Antrolopogie - Prof.

All this makes it so that a reader can harvest many interesting viewpoints throughout the work, and that he or she may have a vague summary of the book's main arguments, but that the inner workings, the connection between these example-thoughts and the theses of the particular book, are sometimes obscure. I believe this is very much true for his latest work, Violence.

One is left, for a short paper at least, with two options: I chose the latter strategy. If a summary of the main theses of the book is still desired, I refer the reader to the author's epilogue p. Critical summary 'Critical summary' is used here to announce a summary that is partial in both meanings of this word: Secondly, the parts I will elaborate on were selected on the simple belief that I had something meaningful to say about them. Profile Books paperback edition , first edition , p.

The first is embodied in language and its forms, the second is the consequence of 'the smooth functioning of our political systems'. Adagio ma non troppo e molto espressivo: For example, you have to get rich enough to lunch on expensive bio-food in places like Exquis. A word like 'enemy' is not to be taken lightly in a chapter that still basks in the Robespierrian assertiveness of the introduction.

This is why we shall Now put you in front of a wall. But in consideration of your merits and good qualities We shall put you in front of a good wall and shoot you With a good bullet from a good gun and bury you With a good shovel in the good earth.

But what happens after these words are spoken, yet again?

Should we be inflexible like Robespierre? If so, is systemic violence not just another word for a certain demographic group, and therefore not really to be situated in the abstract, the Lacanian Real we started out with? I allow myself to ask these questions here, although ofcourse, strictly, they belong in the section of 'Critical thoughts'.

Allegro moderato — Adagia: The problem is that by doing away with the big ideals, and replace it with efficient administration, one eliminates the possibility of a passion, a positive dynamic. The only way to mobilise people here is through fear.

In late-capitalist society this is translated into distance to others. This becomes poignant when one considers the distinction in moral reactions of the individual to violence that is close and witnessed directly and violence that is perpetraded over a distance and therefore experienced as indirect.

First of all, language as a form of desire creates a master-subject relationship, and secondly, language is the use we make of language: Notwithstanding, the subject comes into being through language. Andante ma non troppo e molto cantabile: The only means that was served was 'visibility', they wanted to be seen as French citizens, a 'group' from which they felt excluded. They rioted for inclusion.

What came into being, however, is a form of envy which evolved into a preoccupation with the denouncing and smothering of our 'pleasure', instead of focussing on their own pursuit of happiness.

An egotist is not a real enemy, because such a person is completely absorbed by his or her own pursuit of pleasures; the real evil occurs when one sets out to destroy the other's pleasures under the guise of establishing one's own right, like the 'noble goal of achieving a truly Muslim society'.

When covering the scene after the levee broke and New Orleans was flooded, there appeared great exaggerations in the news that evidently even obstructed the supply of help. Furthermore, even if the reports had been factually true, the motive that made the media use them were false, because this would still be based on racist prejudice in the media reporters. Also Sprach Zarathustra , but fails to make the obvious link with the 'liberal communist' he portrayed earlier in the book; perhaps this yuppie is an instance of the liberal communist, consuming his way out of guilt?

The Western liberal believes that freedom of the press should be absolute, while to the Muslim fundamentalist, secularised writing is unimaginable. The Western liberal-Christian was raised with the notion of irony, the Muslim fundamentalist can not accept this stance. A similar racism seems to pervade the 'debate' between Jews and Palestinians, concerning the division of land they both claim based on grounds they themselves consider absolute but the other deems subordinate to their absolutes.

What both sides should accept is that, by renouncing political control of Jerusalem, they are effectively renouncing nothing. They are gaining the elevation of Jerusalem into a genuinely extra-political, sacred site. Furthermore, this would allow me to drop the racism that underlies my anti-racist claims: Molto adagio — Andante: Are we then not torn off from those roots? Or, if there are no 'roots' to the universal, how then are we affected by it?

It is therefore difficult to summarize this particular piece. Much of what is written in this chapter will therefore be discussed in the critical section of this paper.

There are, however, two things I would like to note here. The first concerns an interesting take on the functioning of totalitarian regimes. I would bamboozle the crowd into thinking I am a merciful leader when all I am in fact doing is installing immobilizing fear among the people I clearly have identified as subservient — what is more, I'm making them believe they should be glad to accept my totalitarian rule.

Which means that if I were to bring about true socio-political change, this would necessarily mean that I destroy the perception of myself, i. What is strange about the Abu Ghraib scandal is the fact that the 'obscene underground of US popular culture' seems to have surfaced in the very encounter with an 'Other', a culture with distinct habits that we ususally believe to differ greatly from those of the American soldiers. As if to say: This because the latter asks us to strive for love while He himself already committed the greatest act of love imaginable: He died for our sins.

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Is this stance not equally, if not more blasphemous, as it hinges on us taking on the divine prerogative to granting this kind of mercy? If such a thing can be possible for us servants, surely killing is not above us? If I may insert a personal critical note here: Of course, if I may add another personal thought here: What then is divine violence?

This necessarily entails that an act of divine violence can never be so categorized by an outsider, by anyone other than the person who inflicted the violence. It has to be felt, not merely understood. Mimicking the phrasing of Robespierre: Seeing as his politico-cultural criticism is directed at almost every end of the politico-cultural spectrum, although here it is mainly aimed at the liberal leftists especially the American kind , one could safely say that his 'ideal world' has not yet come to be anywhere or anytime on this globe.

This is not to say that I believe it is necessarily a philosopher's task to 'invent' society as he or she sees fit. The question that can not be ignored: I will return to this.

Futhermore, many of these paradoxes turn out to be oxymorons, so the truth lies in the combination of apparent opposites, and so on. Twoface is born out of the idealist politician Harvey Dent: His bipolar attitude is visible in his doubled visage one side handsome - good, the other ugly due to the horrible damage — bad and mimicked in his prop: But the coin is burnt on one side as well.

Whenever Twoface confronts an enemy, he flips the coin to have fate decide on the victim's fortune. Interestingly, in The Dark Knight, Twoface keeps flipping the coin until the desired side - the dark, burnt side - lands upwards and he gets to exact the punishment he was aiming for all along.

Whether one can still criticise this characteristic in contemporary critique, is contested. Which brings me to the next item: One can read Stevens' poem Not ideas about the Thing, but the Thing itself and immediately see this problem.

The ultimate liberal communist dream is to export the working class itself to the invisible Third World sweatshops. Will this belligerence be temporary? Her choice expresses the liberal attitude to freedom of speech at its most radical: In Frankenstein, the monster is not a 'thing', a horrible object no one dares to confront; he is fully subjectivised. Shelley 'moving into the mind' of the monster is nothing more than a device of fiction, often labelled 'omniscient narration' granting the author a panoptical, 'God's eye view'.

Never can the monster be argued to be an actual other that can be 'asked questions' and expected to autonomously answer based on its own experience, thoughts and beliefs; it is always Shelley, even when her voice is transmuted.

Is it not rather that, in such moments, the survival instinct makes us betray our desire? Then, it is unclear to me why this desire should be disconnected from survival instinct in a way that makes it possible for the latter to make us betray the former?

Skip to main content. Log In Sign Up. Review article "Slavoj Zizek - Violence".

Slavoj Žižek - Violence - Six Sideways Reflections

Irma Kreiten. This article was downloaded by: Irma Kreitin Violence, Journal of Muslim Minority Affairs, Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden.

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So interest in dialogue and acknowledgement of pluralism has been finding expression at both intellectual and political discourses, and the title under review is a good illustration of this. Besides, this work is doubtless remarkable for the dynamism of subject matter it explores, and indeed for the kind of reaction it has been able to generate and sustain since its appear- ance.

One of such is a detailed review by Horton who, out of slick perversity, missed or misread the objective of the volume by arguing that it is a work of Muslim inclusivism which seeks to show that Islam is the true faith.

Slavoj Žižek - Violence - Six Sideways Reflections

Roger Garaudy Pour un dialogue des civilisations: Editions Denol, This was later popularized by Huntington as a title in his article, in Foreign Affairs, Vol. See his Christians and Religious Pluralism: Orbis, Muslims and Liberal Democracies: Edinburgh University Press, , pp. See the review of this title by A. Profile Books pp. The book consequently defies easy categorizations.

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He effortlessly combines Bill Gates with M. This, given the politically radical nature of the claims forwarded, might not be purely accidental but serve to calm down potentially over-anxious readers.

Other forms of violence are obliterated and neutralized into a seemingly un-ideological background.

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