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Book: Absolute Recoil: Towards A New Foundation Of Dialectical Materialism
Quotes of Book: Absolute Recoil: Towards A New
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  1. Slavoj Žižek _ Absolute Recoil: Towards A New

    We thus have three levels of antagonism: the Two are never two, the One is never one, the Nothing is never nothing. Sinthome-the signifier of the barred Other-registers the antagonism of the Two, their non-relationship. The object a registers the antagonism of the One, its inability to be one. $ registers the antagonism of Nothing, its inability to be the Void at peace with itself, to annul all struggles. The position of Wisdom is that the Void brings ultimate peace, a state in which all differences are obliterated; the position of dialectical materialism is that there is no peace even in the Void.
    book-quotephilosophystrugglelacan

  2. Slavoj Žižek _ Absolute Recoil: Towards A New

    There is a multitude of forms of this appearing of un-freedom in the guise of its opposite: in being deprived of universal healthcare, we are told that we are being given a new freedom of choice {to choose our healthcare provider}; when we can no longer rely on long-term employment and are compelled to search for a new precarious job every couple of years, we are told that we are being given the opportunity to reinvent ourselves and discover our creative potential; when we have to pay for the education of our children, we are told that we are now able to become "entrepreneurs of the self," acting like a capitalist freely choosing how to invest the resources he possesses {or has borrowed}. In education, health, travel we are constantly bombarded by imposed "free choices"; forced to make decisions for which we are mostly not qualified {or do not possess enough information}, we increasingly experience our freedom as a burden that causes unbearable anxiety.
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  3. Slavoj Žižek _ Absolute Recoil: Towards A New

    There is an irreducible scandal, something traumatic and unexpected, in the encounter with another subject, in the fact that the subject {a self-consciousness} encounters outside itself, in front of it, another living being there in the world, among things, which also claims to be a subject {a self-consciousness}. As a subject, I am by definition alone, a singularity opposed to the entire world of things, a punctuality to which all the world appears, and all the phenomenological descriptions of my being always "together-with" others cannot ultimately cover up the scandal of there being another such singularity. In the guise of a living being in front of me which also claims to be a self-consciousness, infinity assumes a determinate form"- Hegel,
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  4. Slavoj Žižek _ Absolute Recoil: Towards A New

    In short, one who loves the illusion of the good is eventually won over to actually loving the good. But how can love of the illusion of the good lead to love of the good itself? If one loves the illusion of the good and enacts this illusion in social intercourse, one might come to appreciate its worth and to love the good itself for its own sake. Correlatively, from the point of view of the spectator, loving the illusion of the good in others may make us act politely in order to become lovable, which leads us to exercise our self-mastery, control our passions, and, eventually, to love the good for its own sake. In this sense, paradoxically, by deceiving others through politeness and social pretence, we in fact deceive ourselves and transform our pragmatic, polite behavior into virtuous behavior: by deceiving others through the pretence of virtue, we foster civil society, and in doing so, deceive ourselves by transforming our pretense of virtue into a disposition for virtue itself. Does not this line of thought recall Pascal's advice to non-believers who would like to believe, but cannot bring themselves to accomplish the leap of faith? "Kneel down, pray, act as if you believe, and belief will come by itself.
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  5. Slavoj Žižek _ Absolute Recoil: Towards A New

    …it is far too simplistic to claim that the specter of this self-engendering monster pursuing its ends regardless of any human or environmental concern is an ideological abstraction, and to insist that one should never forget that, behind this abstraction, lie real people and natural objects on whose productive capacities and resources capital's circulation is based and on which it feeds like a gigantic parasite. {…} the fate of whole swathes of society and sometimes of whole countries can be decided by the speculative dance of Capital, which pursues its goal of profitability with a blessed indifference to how its movements will affect social reality. Therein resides the fundamental systemic violence of capitalism, {…} its violence is no longer attributable to concrete individuals with their "evil" intentions, but is purely "objective", systemic, anonymous-quite literally a conceptual violence, the violence of a Concept whose self-deployment rules and regulates social reality.
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