žižek biografija

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From Wikipedia, the free encyclopedia

" Full name Slavoj iek

Born21 March 1949 (age 62)

Slovenia, then part ofYugoslavia

Era 20th-/21st-century philosophy

Region Western Philosophy

School Hegelianism Psychoanalysis

Marxism

Main interests

Ontology Film theory

Psychoanalysis Ideology

Theology Marxism

Influenced by[show]

Influenced[show]

Slavoj iek(pronounced[slavoj ik]; born 21 March 1949) is a Slovenian philosopher,critical theorist working in the traditions ofHegelianism, Marxism and Lacanian

psychoanalysis. He has made contributions to political theory, film theory, and theoretical

psychoanalysis.

iek is a senior researcher at the Institute of Sociology,University of Ljubljana, Slovenia,and a professor at the European Graduate School.

[1]He has been a visiting professor at,

among others, the University of Chicago, Columbia University, London Consortium,

Princeton, New York University, The New School, the University of Minnesota, the

University of California, Irvine and the University of Michigan. He is currently theInternational Director of the Birkbeck Institute for the Humanities at Birkbeck, University of

London and president of the Society for Theoretical Psychoanalysis, Ljubljana.[2]

iek uses examples frompopular culture to explain the theory ofJacques Lacan and usesLacanian psychoanalysis, Hegelian philosophy and Marxist economic criticism to interpret

and speak extensively on immediately current social phenomena, including the current

ongoing global financial crisis. In a 2008 interview with Amy Goodman on the New York

City radio showDemocracy Now!he described himself as a "communist in a qualified sense,"

and in another appearance on the show in October 2009 he described himself as a "radical

leftist".[3][4]

iek is widely acknowledged as one of the foremost intellectuals of the radical

left.[citation needed]

It was not until the 1989 publication of his first book written in English,The Sublime Object

of Ideology, that iek achieved international recognition as a social theorist. Since then, hehas continued to develop his status as a confrontational intellectual.

He writes on many topics including subjectivity, ideology, capitalism, fundamentalism,racism, tolerance, multiculturalism, human rights, ecology, globalization, the Iraq War,

revolution, utopianism, totalitarianism, postmodernism, pop culture, opera, cinema, political

theology, and religion.

1 Life
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2 Thoughto 2.1 Ontologyo 2.2 The formation of the subjecto 2.3 The Realo 2.4 The Symbolico 2.5 The Imaginaryo 2.6 Postmodernismo 2.7 Politicizationo 2.8 Atheism

3 Critiqueso 3.1 Argumentative methodo 3.2 Social policyo 3.3 Alleged misreading of Lacan and Hegel

4 Award 5 Bibliography

o 5.1 Other works cited 6 Critical introductions to iek 7 References 8 External links

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iek was born inLjubljana, SR Slovenia, Yugoslavia to a middle-class family. His fatherJoe iek was an economist and civil servant from the region ofPrekmurje in easternSlovenia, his mother Vesna, native of the Brda region in the Slovenian Littoral, was an

accountant in a state enterprise.[5][6]

He spent most of his childhood in the coastal town of

Portoro.[7]The family moved back to Ljubljana when Slavoj was a teenager. His parents

were both atheists.[6]

iek attended the prestigious Beigrad High School.[7]

In 1967, heenrolled at the University of Ljubljana, where he studied philosophy and sociology. He

received a Doctor of Arts in Philosophy from the University of Ljubljana and studied

psychoanalysis at the University of Paris VIII with Jacques-Alain Miller and Franois

Regnault.

iek's early career was hampered by the political environment of 1970s Yugoslavia. Hestarted his studies in an era of relative liberalization of the Communist regime. Among his

early influences was the Slovenian Marxist philosopherBoidar Debenjakwho introduced thethought of the Frankfurt School to Slovenia.

[8]Debenjak taught the philosophy ofGerman

idealism at the Faculty of Arts of the University of Ljubljana, and his reading of Marx'sDas

Kapitalfrom the perspective of Hegel'sPhenomenology of the Mindinfluenced many futureSlovenian philosophers, including iek.[9]

iek frequented the circles ofdissident intellectuals, including the Heideggerianphilosophers Tine Hribar andIvo Urbani,[6]and published articles in alternative magazines,such asPraxis,Tribuna and Problemi, of which he was also an editor.

[7]In 1971, he was

given employment at the University of Ljubljana as an assistant researcher with the promise

of tenure. In 1973, after Josip Broz Tito and Stane Dolanc removed the reformist Slovenian

leadership and the regime's policies toughened again, he was dismissed after his Master's

thesis was explicitly accused of being "non-Marxist".[10]

He spent the next few years

undertaking national service in the Yugoslav army in Karlovac.

After four years of unemployment, iek gained a job as a recording clerk at the SlovenianMarxist Center. At the same time, he became involved with a group of Slovene scholars,

among whom were Mladen Dolar andRastko Monik, whose theoretical focus was on thepsychoanalytic theory ofJacques Lacan.

[11]In 1979, he was hired as a researcher at the

Institute of Sociology of the University of Ljubljana with the help of philosopher Ivan

Urbani.[10]In the early 1980s, he published his first books, focusing on the interpretation ofHegelian and Marxist philosophy from the perspective of Lacanian psychoanalytic theory. He

became one of the foremost members of the so-called Ljubljana school of psychoanalysis.

Within its editorial and institutional framework, iek edited numerous translations of works

by Lacan, Sigmund Freud and Althusser to Slovene (during that period he also became anactive member of the Slovenian Association of Literary Translators).[12]

In addition, he wrote

the introduction to Slovene translations ofG. K. Chesterton's and John Le Carre's detective

novels. In 1988, he published his first book dedicated entirely to film theory.

In the late 1980s, he came to public attention as a columnist for the alternative youth

magazineMladina, which assumed a critical stance towards the Titoist regime, criticizing

several aspects of Yugoslav politics, especially the militarization of society. iek wasmember of the Communist Party of Slovenia until October 1988, when he quit in protest

against the JBTZ-trial together with 32 other Slovenian public intellectuals.[13]

Between 1988

and 1990, he was actively involved in several political and civil society movements which

fought for the democratization of Slovenia, most notably the Committee for the Defence ofHuman Rights.

[14]In the first free elections in 1990, he ran as candidate for Presidency of the
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Republic of Slovenia (an auxiliary institution abolished in the constitution of 1991) for the

Liberal Democratic Party. In a 2008 interview with Amy Goodman onDemocracy Now!, he

described himself as a "communist in a qualified sense," and in another appearance in October

2009 he described himself as a "radical leftist".[3][4]

It was not until the 1989 publication of his first book written in English, The Sublime Objectof Ideology, that iek achieved international recognition as a social theorist. Since then, hehas continued to develop his status as a confrontational intellectual. One of iek's mostwidely discussed books, The Ticklish Subject(1999), explicitly positions itself against

Deconstructionists, Heideggerians, Habermasians, cognitive scientists, and what iekdescribes as New Age "obscurantists".

Over the course of 25 years, iekwas able to go from academic ghettoization to attendingworldwide conferences and being a premier speaker on theory; he is pictured here at a 2009

lecture in Poland

Ian Parker claims that there is no "iekian" system of philosophy because iek, with all hisinconsistencies, is trying to make us think much harder about what we are willing to believe

and accept from a single writer (Parker, 2004). Indeed, iek himself defends Jacques Lacanfor constantly updating his theories, arguing that it is not the task of the philosopher to act as

the Big Other who tells us about the world but rather to challenge our own ideological

presuppositions. The philosopher, for iek, is more someone engaged in critique thansomeone who tries to answer questions.

[15]

However, this claim about the role of the philosopher/theorist is complicated by how iekfrequently derides the consumerist fashionability of postmodern cultural criticism while

affirming his universal emancipatory stance and love for "grand explanations" (iek, 2008).In contrast to Parker, Adrian Johnston's bookZizek's Ontology: A Transcendental Materialist

Theory of Subjectivityargues against the position that iek's thought has no consistency orunderlying project. Specifically, Johnston claims in his Preface that beneath "what could be

called 'the cultural studies iek'" is a singular "philosophical trajectory that runs like a

continuous, bisecting diagonal line through the entire span of his writing (i.e. the retroactiveLacanian reconstruction of the chain Kant-Schelling-Hegel)." iek's affirmation of this claim
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suggests that like his predecessor Hegel, iek's work is better described as rigorous in thesense of systematic rather than as comprising a single, all-encompassing "system."

iek wrote text to accompanyBruce Weber photos in a catalog for Abercrombie & Fitch.Questioned as to the seemliness of a major intellectual writing ad copy, iek told theBoston

Globe: "If I were asked to choose between doing things like this to earn money and becomingfully employed as an American academic, kissing ass to get a tenured post, I would with

pleasure choose writing for such journals!"[16]

He is widely regarded[by whom?]

as a fiery and

colorful lecturer who does not shy away from controversial remarks. His three-part

documentaryThe Pervert's Guide to Cinemawas broadcast on British television by the More4

channel in July 2006 and is available on DVD. iek has been publishing on a regular basis injournals such asLacanian InkandIn These Timesin the United States, theNew Left Review

andThe London Review of Booksin the United Kingdom, and with the Slovenian left liberal

magazineMladinaand newspapersDnevnikandDelo. He co-operates also with the influential

Polish leftist magazineKrytyka Polityczna, regional South-East European left-wing journal

Novi Plamen, and serves on the editorial board of the psychoanalytical journal

Problemi.[citation needed]

He is a fluent speaker of Slovene, Serbo-Croatian, English, French and German. He also has

basic knowledge of Italian.[17]

He was formerly married to Slovenian philosopher Renata

Salecl and to Argentine model Analia Hounie.[18]

Astra Taylor's 2005 documentaryiek!documented its title subject, and iek also appearedin her 2008Examined Life. TheInternational Journal of iek Studieswas launched in 2007,and since 2005, iek has been an associate member of theSlovenian Academy of Sciencesand Arts.

[19]

He is a returning professor at New York University where he has taught alongside the

deconstructionist Avital Ronell in the place of the late Jacques Derrida during the fall

semester.[20]

In October of 2011, he spoke at Occupy Wall Street in New York City.[21]

[edit] Thought

This article may be too technical for most readers to understand. Please help improve this

article to make it understandable to non-experts, without removing the technical details. The

talk page may contain suggestions. (July 2011)

[edit] Ontology

iek appropriates variousontologies as critical tools for his investigations. In doing so, iekdoes not posit his own ontology, rather he refigures discordant disciplines through their

application to a topic of relevant interest and their differential relationship to one another.

This radical approach results in a critique of such uses as misinterpretations. While iekposits a return to the category of the Cartesian subject, a return to The German Ideology, and

a return to Lacan, he does so in a way that undercuts their foundations and re-energizes their

potential.
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yhttp://en.wikipedia.org/wiki/Critiques_of_Slavoj_%C5%BDi%C5%BEekhttp://en.wikipedia.org/wiki/Cogito_ergo_sumhttp://en.wikipedia.org/wiki/German_idealismhttp://en.wikipedia.org/wiki/Jacques_Lacanhttp://en.wikipedia.org/wiki/Jacques_Lacanhttp://en.wikipedia.org/wiki/German_idealismhttp://en.wikipedia.org/wiki/Cogito_ergo_sumhttp://en.wikipedia.org/wiki/Critiques_of_Slavoj_%C5%BDi%C5%BEekhttp://en.wikipedia.org/wiki/Ontologyhttp://en.wikipedia.org/w/index.php?title=Slavoj_%C5%BDi%C5%BEek&action=edit&section=3&editintro=Template:BLP_editintrohttp://en.wikipedia.org/wiki/Talk:Slavoj_%C5%BDi%C5%BEekhttp://en.wikipedia.org/wiki/Wikipedia:Make_technical_articles_understandablehttp://en.wikipedia.org/w/index.php?title=Slavoj_%C5%BDi%C5%BEek&action=edithttp://en.wiktionary.org/wiki/technical#Adjectivehttp://en.wikipedia.org/w/index.php?title=Slavoj_%C5%BDi%C5%BEek&action=edit&section=2&editintro=Template:BLP_editintrohttp://en.wikipedia.org/wiki/Slavoj_%C5%BDi%C5%BEek#cite_note-20http://en.wikipedia.org/wiki/Occupy_Wall_Streethttp://en.wikipedia.org/wiki/Slavoj_%C5%BDi%C5%BEek#cite_note-19http://en.wikipedia.org/wiki/Jacques_Derridahttp://en.wikipedia.org/wiki/Avital_Ronellhttp://en.wikipedia.org/wiki/New_York_Universityhttp://en.wikipedia.org/wiki/Slavoj_%C5%BDi%C5%BEek#cite_note-sazu-18http://en.wikipedia.org/wiki/Slovenian_Academy_of_Sciences_and_Artshttp://en.wikipedia.org/wiki/Slovenian_Academy_of_Sciences_and_Artshttp://en.wikipedia.org/wiki/International_Journal_of_%C5%BDi%C5%BEek_Studieshttp://en.wikipedia.org/wiki/Examined_Lifehttp://en.wikipedia.org/wiki/%C5%BDi%C5%BEek%21http://en.wikipedia.org/wiki/Astra_Taylorhttp://en.wikipedia.org/wiki/Slavoj_%C5%BDi%C5%BEek#cite_note-Encyclop.C3.A6dia_Britannica-17http://en.wikipedia.org/w/index.php?title=Analia_Hounie&action=edit&redlink=1http://en.wikipedia.org/wiki/Argentinahttp://en.wikipedia.org/wiki/Renata_Saleclhttp://en.wikipedia.org/wiki/Renata_Saleclhttp://en.wikipedia.org/wiki/Slavoj_%C5%BDi%C5%BEek#cite_note-16http://en.wikipedia.org/wiki/Wikipedia:Citation_neededhttp://en.wikipedia.org/wiki/Novi_Plamenhttp://en.wikipedia.org/wiki/Krytyka_Politycznahttp://en.wikipedia.org/wiki/Delohttp://en.wikipedia.org/wiki/Dnevnik_%28Ljubljana%29http://en.wikipedia.org/wiki/Mladinahttp://en.wikipedia.org/wiki/Left_liberalhttp://en.wikipedia.org/wiki/The_London_Review_of_Bookshttp://en.wikipedia.org/wiki/New_Left_Reviewhttp://en.wikipedia.org/wiki/In_These_Timeshttp://en.wikipedia.org/wiki/Lacanian_Inkhttp://en.wikipedia.org/wiki/More4http://en.wikipedia.org/wiki/The_Pervert%27s_Guide_to_Cinemahttp://en.wikipedia.org/wiki/Wikipedia:Avoid_weasel_wordshttp://en.wikipedia.org/wiki/Slavoj_%C5%BDi%C5%BEek#cite_note-15http://en.wikipedia.org/wiki/Boston_Globehttp://en.wikipedia.org/wiki/Boston_Globehttp://en.wikipedia.org/wiki/Abercrombie_%26_Fitchhttp://en.wikipedia.org/wiki/Bruce_Weber_%28photographer%29http://en.wikipedia.org/wiki/Hegel


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1. The defense of the category of the subject involves first a vindication of the notion ofsubjectivity for an adequate descriptive political theory. iek argues that hegemonicregimes function by interpellating individuals into social roles and mandates within a

given polity: we cannot understand how power functions without some account of the

psychology of political subjects. Secondly, there is the vindication of the "category of

the subject". Following Lacan, iek contends that subjectivity corresponds to alack(manque) that always resists full inscription into the mandates prescribed toindividuals by hegemonic regimes.

2. In his deployment of the category of "ideology", iek finds the notions of ideology inKarl Marx "The German Ideology"which center on the notion of"falseconsciousness"to be irrelevant in a period of unprecedented subjective reflexivityand cynicism as to the motives and workings of those in authority (see The Sublime

Object of Ideology). It can be argued however that iek's most original aspect comesfrom its insistence that a Lacanian model of the barred or split subject, because of its

stipulation that individuals' deepest motives are unconscious, can be used to

demonstrate that ideology has less become irrelevant today than revealed its deeper

truth (see Matthew Sharpe, Slavoj iek.)3. In a contentious extension of the referential scope of ideology, iek maintains that

dominant ideologies wholly structure the subject's senses of reality. Yet, The Real is

not equivalent to the reality experienced by the subjects as a meaningfully ordered

totality. To him, the Real names points within the ontological fabric knitted by the

hegemonic systems of representation and reproduction that nevertheless resist full

inscription into its terms, and which may as such attempt to generate sites of active

political resistance.

The Parallax View

In The Parallax View(2006), iek stages confrontations between idealist and materialistunderstandings of various aspects of ontology. One such confrontation between idealism and

materialism is expressed in Lacanian terms between an idealism's purported ability to theorize

the All versus a Materialism's understanding that an apparentAll is really a non-All. His

penchant for staging a confrontation between idealism and materialism leads him to describe

his work in such paradoxical terms as a "materialist theology." iek offers that reality isfundamentally open and a materialist "minimal difference"the gap that appears in realitybetween a reductionist description of physical process and one's experience of existenceis

the real of human life and the crucial domain that an ontology must attempt to theorize. iekequates the gap with the Freudian death drive, as the negative and mortifying "thing thatthinks." Although biological psychology might one day be able to completely model a

person's brain, there would still be something left over that could not be explained. This

"remainder" formally corresponds precisely to the Freudian death drive and

Schellingian/Hegelian self-reflecting negativity or "Night of the World," all of which iekformulates as the zero-level of subjectivity. It is death drive which takes this role, not the

limit-function to pleasure called the pleasure principle, thus it is the negative aspect of

consciousness that breaks and offers judgment on the unrepresentable totality. iek points tothe fact that consciousness is opaque. Taking his cue from Descartes' problem of the possible

automaton in hat & coat and the Husserlian failure to fully account for the selfhood of the

other (through resort to the metaphor of "empathy"), iek claims a primary characteristic of
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consciousness is that one cannot ever know if an apparently conscious being is truly

conscious or merely an effective mime.

iek'smetaphysics are, to a certain extent an anti-metaphysics, because he believes it isabsurd to theorize the All, because something will always remain untheorized. This can be

explained in Lacanian terms, in terms of the relationship between the Symbolic and the Real.For iek, we can view a person in several ways, but these ways are mutually exclusive. Forexample, we can see a person as either an ethical being with free will or a determined

biological creature but not both. These are the Symbolic interpretations of the Real, ways of

using language to understand that which is non-All, that which cannot be totally understood

by description. For iek, however, the Real is not a thing which is understood in differentways depending on how you decide to look at it (person as ethical being versus person as

biological being); the Real is instead the movement from one vantage point to anotherthe"parallax view". iek tries to sidesteprelativism by claiming that there is a diagonalontological cut across apparently incommensurable discourses, which points to their

intersubjectivity. This means that although there are multiple Symbolic interpretations of the

Real, they are not all relatively "true." iek identifies two instances of the Real; the abjectReal, which cannot be symbolized, and the symbolic Real (see On Belief), a set of signifiers

that can never be properly integrated into the horizon of sense of a subject. The truth is

revealed in the process of transiting the contradictions; or the real is a "minimal difference",

the gap between the infinite judgement of a reductionist materialism and experience as lived.

[edit] The formation of the subject

iek discussing in 2011

iek argues thatDescartes' cogito is the basis of the subject. However, whereas mostthinkers read the cogito as a substantial, transparent and fully self-conscious "I" which is in

complete command of its destiny, iek proposes that the cogito is an empty space, what isleft when the rest of the world is expelled from itself. The Symbolic Order is what substitutesfor the loss of the immediacy of the world and it is where the void of the subject is filled in by

the process of subjectivization. The latter is where the subject is given an identity and where

that identity is altered by the Self.

Once the Lacanian concepts ofthe Imaginary, the Symbolic and the Real are grasped, iek,in philosophical writings such as his discussion ofSchelling, always interprets the work of

other philosophers in terms of those concepts. This is so because "the core of my entire work

is the endeavour to use Lacan as a privileged intellectual tool to reactualize German

idealism". (See The iek Reader) The reason iek thinksGerman idealism (the work of

Hegel, Kant, Fichte and Schelling) needs reactualizing is that we are thought to understand itin one way, whereas the truth of it is something else. The term "reactualizing" refers to the
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fact that there are different possible ways to interpret German idealism, and iek wishes tomake "actual" one of those possibilities in distinction to the way it is currently realized. At its

most basic, German idealism believes that the truth of something could be found in itself. For

iek, the fundamental insight of German idealism is that the truth of something is alwaysoutside it

[citation needed]. So the truth of our experience lies outside ourselves, in the Symbolic

and the Real, rather than being buried deep within us. We cannot look into our selves and findout who we truly are, because who we truly are is always elsewhere.

Our selves are somewhere else in the Symbolic formations which always precede us and in

the Real which we have to disavow if we are to enter the Symbolic order.

To iek, Lacan's proposition that self-identity is impossible becomes central in structurationof the subject. The identity of something, its singularity or "oneness", is always split. There is

always too much of something, an indivisible remainder, or a bit left-over which means that it

cannot be self-identical (e.g., the meaning of a word can never be found in the word itself, but

rather in other words; its meaning therefore is not self-identical). This principle of the

impossibility of self-identity is what informs iek's reading of the German idealists. Inreading Schelling, for example, the Beginning is not actually the beginning at allthe truth ofthe Beginning lies elsewhere, it is split or not identical to itself.

How, precisely, does the Word discharge the tension of the rotary motion, how does it

mediate the antagonism between the contractive and the expansive force? The Word is a

contraction in the guise of its very opposite of an expansionthat is, in pronouncing a word,the subject contracts his being outside himself; he "coagulates" the core of his being in an

external sign. In the (verbal) sign, Ias it werefind myself outside myself, I posit my unityoutside myself, in a signifier which represents me ("The Indivisible Remainder: An Essay on

Schelling and Related Matters").

The subject of enunciation is the "I" who speaks, the individual doing the speaking; the

subject of the enunciated is the "I" of the sentence. "I" is not identical to itselfit is splitbetween the individual "I" (the subject of enunciation) and the grammatical "I" (the subject of

the enunciated). Although we may experience them as unified, this is merely an Imaginary

illusion, for the pronoun "I" is actually a substitute for the "I" of the subject. It does not

account for me in my full specificity; it is, rather, a general term I share with everyone else. In

order to do so, my empirical reality must be annihilated or, as Lacan avers, "the symbol

manifests itself first of all as the murder of the thing". The subject can only enter language by

negating the Real, murdering or substituting the blood-and-sinew reality of self for the

concept of self expressed in words. For Lacan and iek, every word is a gravestone, markingthe absence or corpse of the thing it represents and standing in for it. It is partly in the light ofthis that Lacan is able to refashion Descartes' maxim "I think, therefore I am" as "I think

where I am not, therefore I am where I think not".

The "I think" here is the subject of the enunciated (the Symbolic subject) whereas the "I am"

is the subject of the enunciation (the Real subject). What Lacan aims to disclose by rewriting

the Cartesian cogito in this way is that the subject is irrevocably split, torn asunder by

language

The concept ofvanishing mediator is one that iek has consistently employed since For

They Know Not What They Do. A vanishing mediator is a concept which somehow negotiatesand settleshence mediatingthe transition between two opposed concepts and thereafter
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disappears. iekdraws attention to the fact that a vanishing mediator is produced by anasymmetry of content and form. As with Marx's analysis of revolution, form lags behind

content, in the sense that content changes within the parameters of an existing form, until the

logic of that content works its way out of the latter and throws off its husk, revealing a new

form in its stead. "The passage from feudalism to Protestantism is not of the same nature as

the passage from Protestantism to bourgeois everyday life with its privatized religion. Thefirst passage concerns "content" (under the guise of preserving the religious form or even its

strengthening, the crucial shiftthe assertion of the ascetic acquisitive stance in economicactivity as the domain of manifestation of Gracetakes place), whereas the second passage isa purely formal act, a change of form (as soon as Protestantism is realized as the ascetic

acquisitive stance, it can fall off as form)" (For They Know Not What They Do: Enjoyment as

a Political Factor).

iek sees in this process evidence of Hegel's "negation of the negation", the third moment ofthe dialectic. The first negation is the mutation of the content within and in the name of the

old form. The second negation is the obsolescence of the form itself. In this way, something

becomes the opposite of itself, paradoxically, by seeming to strengthen itself. In the case ofProtestantism, the universalization of religious attitudes ultimately led to its being sidelined as

a matter of private contemplation. Which is to say that Protestantism, as a negation of

feudalism, was itself negated by capitalism.

The Real

The Real is not only opposed to the imaginary but is also located beyond the symbolic.

Unlike the latter, which is constituted in terms of oppositions such as "presence" and

"absence," there is no absence in the real. The symbolic opposition between "presence" and

"absence" implies the possibility that something may be missing from the symbolic, the real is

"always in its place: it carries it glued to its heel, ignorant of what might exile it from there."

If the symbolic is a set of differentiated signifiers, the real is in itself undifferentiated: "it is

without fissure." The symbolic introduces "a cut in the real," in the process of signification:

"it is the world of words that creates the world of things." Thus the real emerges as that which

is outside language: "it is that which resists symbolization absolutely." The real is impossible

because it is impossible to imagine, impossible to integrate into the symbolic order. This

character of impossibility and resistance to symbolization lends the real its traumatic quality.

There are also three modalities of the real:

The "symbolic real": the signifier reduced to a meaningless formula The "real real": a horrific thing, that which conveys the sense ofhorror in horror films The "imaginary real": an unfathomable something that permeates things as a trace of

the sublime. This form of the real becomes perceptible in the filmThe Full Monty, for

instance, in the fact that in disrobing the unemployed protagonists completely; in other

words, through this extra gesture of "voluntary" degradation, something else, of the

order of the sublime, becomes visible.

The Symbolic

Although the Symbolic is an essentially linguistic dimension, Lacan does not simply equatethe symbolic with language, since the latter is involved also in the imaginary and the real. The
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symbolic dimension of language is that of the signifier, in which elements have no positive

existence but are constituted by virtue of their mutual differences. It is the realm of radical

alterity: the Other. The unconscious is the discourse of the Other and thus belongs to the

symbolic order. It is also the realm of the Law that regulates desire in the Oedipus complex.

The symbolic is both the "pleasure principle" that regulates the distance from das Ding, and

the "death drive" which goes beyond the pleasure principle by means of repetition: "the deathdrive is only the mask of the symbolic order." This register is determinant of subjectivity; for

Lacan the symbolic is characterized by the absence of any fixed relations between signifier

and signified.[citation needed]

[edit] The Imaginary

The basis ofthe Imaginary order is the formation of the ego in the "mirror stage". Since the

ego is formed by identifying with the counterpart or specular image, "identification" is an

important aspect of the imaginary. The relationship whereby the ego is constituted by

identification is a locus of "alienation", which is another feature of the imaginary, and is

fundamentally narcissistic. The imaginary, a realm of surface appearances which aredeceptive, is structured by the symbolic order. It also involves a linguistic dimension: whereas

the signifier is the foundation of the symbolic, the "signified" and "signification" belong to the

imaginary. Thus language has both symbolic and imaginary aspects. Based on the specular

image, the imaginary is rooted in the subject's relationship to the body (the image of the

body).

[edit] Postmodernism

iek's understanding of the postmodern can be characterized as an over-proximity ofthe

Real. iek identifies various manifestations of this inpostmodern culture, such as thetechnique of "filling in the gaps." (Seeiek's analysis). By way of "filling in the gaps" and"telling it all", what we retreat from is the void as such, which is ultimately none other than

the void of subjectivity (the Lacanian "barred subject"). (See The Fright of Real Tears:

Krzysztof Kieslowski between Theory and Post-Theory.)

For iek, present society, or postmodernity, is based upon the demise in the authority of thebig Other (see Jacques Lacan). Continuing the theorists of the contemporary risk society, who

advocate the personal freedoms of choice or reflexivity, which have replaced this authority,

iek argues that these theorists ignore the reflexivity at the heart of the subject. For iek,lacking the prohibitions of the big Other, in these conditions, the subject's inherent reflexivity

manifests itself in attachments to forms of subjection, paranoia and narcissism. In order toameliorate these pathologies, iek proposes the need for a political act orrevolutiononethat will alter the conditions of possibility of postmodernity (which he identifies as capitalism)

and so give birth to a new type of Symbolic Order in which a new breed of subject can exist.

1. The Law. iek refers to the law throughout his work. The term "the law" signifies theprinciples upon which society is based, designating a mode of collective conduct

based upon a set of prohibitions. However, for iek, the rule of the law

reveals the act of creation of The Law as the ultimate act if that which it seeks to establish on

order upon - the real crime is the act of law itself which reduces all other crime to banal and

impossible to be fully realised as criminal via the establishment of the law itself as an alwaysalready mediating force; nullifying crime itself.
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(See For They Know Not What They Do: Enjoyment as a Political Factor.)

1. The Demise of the big Other. One key aspect of the universalization of reflexivity isthe resulting disintegration of the big Other, the communal network of social

institutions, customs and laws. For iek, the big Other was always dead, in the sense

that it never existed in the first place as a material thing. All it ever was (and is) is apurely symbolic order. It means that we all engage in a minimum of idealization,

disavowing the brute fact of the Real in favor of another Symbolic world behind it.

iek expresses this disavowal in terms of an "as if". In order to coexist with ourneighbors we act "as if" they do not smell bad or look ridiculous. The big Other is then

a kind of collective lie to which we all individually subscribe. (See Jacques Lacan on

other/Other and iek's For They Know Not What They Do.)2. The Return of the big Other. Paradoxically, then, iek argues that the typical

postmodern subject is one who displays an outright cynicism towards official

institutions, yet at the same time believes in the existence of conspiracies and an

unseen Other pulling the strings. This apparently contradictory coupling of cynicism

and belief is strictly correlative to the demise of the big Other. Its disappearancecauses us to construct an Other of the Other in order to escape the unbearable freedom

its loss encumbers us with. (SeeLooking Awry: an Introduction to Jacques Lacan

through Popular Culture.)

iek followsLouis Althusser in jettisoning the Marxist equation: "ideology equals falseconsciousness." Ideology, to all intents and purposes, is consciousness. Ideology does not

"mask" the realone cannot achieve true consciousness. This being the case, post-ideologicalpostmodern "knowingness"the cynicism and irony of postmodern cultural productiondoes not reveal the truth, the real, the hard kernel. Knowing that we are being "lied" to is

hardly the stuff of revolution when ideology is not, and never has been, simply a matter of

consciousness, of subject positions, but is the very stuff of everyday praxis itself. The cynicsand ironists, not to mention the deconstructionists et al., may know that reality is an

"ideological construction"some have even read their Lacan and Derridabut in their dailypractice, caught up in an apparently unalterable world of exchange-values (capital), they do

their part to sustain that construction in any case. As Marx would say, it is their very life

process that is ideological, what they know, or what they think they know, being neither here

nor there. The postmodern cultural artifactthe "critique," the "incredulity"is itself merelya symptom/commodity fetish. Thus has capital commodified even the cynicism that purports

to unmask its "reality," to "emancipate."

[edit] Politicization

Today, in the aftermath of the "end of ideology", iek is critical of the way politicaldecisions are justified; the way, for example, reductions in social programs are sometimes

presented as an apparently 'objective' necessity, though this is no longer a valid basis for

political discourse. He sees the current "talk about greater citizen involvement" or "political

goals circumscribed within the rubric of the cultural" as having little effectiveness as long as

no substantial measures are devised for the long run. But measures such as the "limitation of

the freedom of capital" and the "subordination of the manufacturing processes to a mechanism

of social control"these iek calls a "radical de-politicization of the economy" (A Plea forIntolerance).
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So at present Slavoj iek is arguing for a politicization of the economy. For indeed the"tolerant" multicultural impulse, as the dogma of today's liberal society, suppresses the crucial

question: How can we reintroduce into the current conditions of globalization the genuine

space of the political? He also argues in favor of a "politicization of politics" as a counter

balance to post-politics. In the area of political decision making in a democratic context he

criticizes the two-party system that is dominant in some countries as a political form of a"post-political era", as a manifestation of a possibility of choice that in reality does not exist.

Politicization is thus for him present whenever "a particular demand begins to function as a

representative of the impossible universal". iek seesclass struggle not as localizedobjective determinations, as a social position vis--vis capital but rather as lying in a

"radically subjective" position: the proletariat is the living, "embodied contradiction". Only

through particularism in the political struggle can any universalism emerge. Fighting for

workers interests often appears discredited today ("indeed in this domain the workers

themselves only wish to implement their own interests, they fight only for themselves and not

for the whole"). The problem is how to foster a politicizing politics in the age of post-politics.

Particular demands, acting as a "metaphorical condensation", would thus aim at somethingthat transcends those particular demands, a genuine reconstruction of the social framework.

iek, followingJacques Ranciere, sees the real political conflict as being that between anordered structure of society and those without a place in it, the "part that has no part" in

anything but nonetheless causes the structure to falter, because it refers toi.e. embodiesan"empty principle" of the "universal".

The very fact that a society is not easily divided into classes, that there is no "simple structural

trait" for it, that for instance the "middle class" is also intensely fought over by a populism of

the right, is a sign of this struggle. Otherwise "class antagonism would be completely

symbolized" and no longer both impossible and real at the same time ("impossible/real"). His

solution to capitalism is a rapid repoliticization of the economy.

[edit] Atheism

iek is anatheist. He has said he does not consider religion an enemy but rather one of thefields of struggle. He has also referred to himself as a "Christian materialist". iek believesthe universalist aspect of Christianity should be secularized into militant egalitarianism,

against the "pagan notion of destiny".[22]

This universalism he derives from what he perceives

as the alleged Christian death of God: God died on the cross and lives on as the "Holy Spirit",

that is, in human community.[citation needed]

In 2006, iek wrote an opinion piece published in theNew York Timescalling atheism agreat legacy of Europe, and voiced his support for the propagation of atheism in the

continent.[23]

He has written many pieces on the reinterpretation of the religious and the

theological such as The Puppet and the Dwarf, On Beliefand The Fragile Absolute.

iekhas become unusually popular for a cultural critic and philosopher while causingcontroversy amongst other theorists; he is seen here signing books in 2009
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Slavoj iek's notoriety in academic circles has increased rapidly, especially since he beganpublishing widely in English. Many hundreds of academics have addressed aspects of iek'swork in professional papers.

[24]

iek's style is a matter of some debate:

Critiques include Harpham (2003)[25]

and O'Neill (2001).[26]

Both agree that iek floutsstandards of reasoned argument. Harpham calls iek's style "a stream of nonconsecutiveunits arranged in arbitrary sequences that solicit a sporadic and discontinuous attention."

O'Neill concurs: "a dizzying array of wildly entertaining and often quite maddening rhetorical

strategies are deployed in order to beguile, browbeat, dumbfound, dazzle, confuse, mislead,

overwhelm, and generally subdue the reader into acceptance."

While criticizing iek's style in general, David Bordwell criticizes his humor as an"academic humor" and in Bordwell's words academic humor is to humor what "military

intelligence is to intelligence."[27]

Supporters such as R. Butler[28]

argue that such critiques

miss the point and instead support iek's thinking: "As iek says, it is our very desire tolook for mistakes and inconsistencies in the Other that testifies to the fact that we still transfer

on to them...."[29]

[edit] Social policy

John Holbo of the National University of Singapore has criticized iek[30]for his allegedrefusal to lay out what social formation he would replace the existing order with. Holbo

argues that iek's "irrational" approach to thought disregards the ontic benefits brought aboutby late capital, specifically in its liberal-democratic form. A similar criticism, from a scholar

akin to iek, is made byErnesto Laclau inContingency, Hegemony, Universality. In his"Response to iek", Laclau claims that iek's political thought is dogmaticallyMarxist, andoften out of keeping with his psychoanalytic theories. Noting that "all of iek's Marxistconcepts come from either Marx himself or from the Russian Revolution", Laclau asserts that

"iek uses class as a sort of deus ex machina to play the role of the good guy against themulticultural devils. Laclau concludes that iek's political thought suffers from "'combinedand uneven development'" and that "while his Lacanian tools, combined with his insight have

allowed him to make considerable progress in the understanding of ideological processes in

contemporary societies, his strictly political thought... remains fixed in traditional

categories".[31]

[edit] Alleged misreading of Lacan and Hegel

Some of iek's critics have accused him of misreading other philosophers and theorists,particularly Jacques Lacan and G. W. F. Hegel.

Ian Parker, a Lacanian psychoanalyst, complains that iek"delights in the most extremeformulations of what the end of psychoanalysis might entail" (Ian Parker, Slavoj iek: ACritical Introduction, Pluto Press: London and Sterling, 2004; p. 78). For Parker, this is

particularly difficult when iek attempts to carry over concepts from Lacan's teachings intothe sphere of political and social theory. Parker notes that Lacan's seminars were originally

addressed to an audience of psychoanalysts for use in their clinical practice rather than for

philosophers such as iek to produce new theories of political action. This is particularlytrue, claims Parker, of iek's appropriation of Lacan's discussion ofAntigone in his
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1959/1960 seminar, The Ethics of Psychoanalysis. In this seminar, Lacan uses Antigone to

defend the claim that "the only thing of which one can be guilty is of having given ground

relative to one's desire" (Slavoj iek, The Metastases of Enjoyment, Verso: London, 1994;p. 69). However, as Parker notes, Antigone's act (burying her dead brother in the knowledge

that she will be buried alive) was never intended to effect a revolutionary change in the

political status quo; yet, despite this, iek frequently cites Antigone as a paradigm of ethico-political action. Parker concludes that carrying over concepts from Lacanian psychoanalysis"into other spheres requires something a little less hasty and less dramatic than what we find

in iek" (Parker, p. 80).

Noah Horwitz's essay "Contra the Slovenians: Returning to Lacan and away from Hegel"

(Philosophy Today, Spring 2005, pp. 2432) is a critique of iek's reading of Hegel. Horwitzclaims that iek mistakenly conflates Lacan's unconscious with Hegel's unconscious.Horwitz notes that "the 'it' one is meant to identify with in [Lacanian] psychoanalysis is not

some inert, substance irreducible to one, but rather the radically other scene where thinking

occurs" (Horwitz, p. 30). According to Horwitz, the Lacanian unconscious and the Hegelian

unconscious are two totally different mechanisms. If we take speech, Lacan's unconsciousreveals itself to us in the slip-of-the-tongue or parapraxis we are therefore alienated from

language through the revelation of our desire (even if that desire originated with the Other, as

Lacan claims, it remains peculiar to us). In Hegel's unconscious, however, we are alienated

from language whenever we attempt to articulate a particular and end up articulating a

universal (so if I say 'the dog is with me', although I am trying to say something about this

particular dog at this particular time, I actually produce the universal category 'dog').

[edit] Award

He was listed #25 on Top 100 Public Intellectuals Poll.[32]

[edit] Bibliography

Main article:Slavoj iek bibliography

[edit] Other works cited

Canning, P. "The Sublime Theorist of Slovenia: Peter Canning Interviews Slavojiek" inArtforum, Issue 31, March 1993, pp. 849.

[edit] Critical introductions to iek

Christopher Hanlon, "Psychoanalysis and the Post-Political: An Interview with Slavojiek."New Literary History 32 (Winter, 2001).

Tony Myers, Slavoj iek(London: Routledge, 2003). Sarah Kay,iek: A Critical Introduction (Cambridge: Polity, 2003). Ian Parker,Slavoj iek: A Critical Introduction (London: Pluto Press, 2004). Matthew Sharpe, Slavoj iek, a little piece of the Real(London: Ashgate, 2004). Rex Butler, "Slavoj iek: Live Theory" (London: Continuum, 2005).

Jodi Dean,iek's Politics (London: Routledge, 2006). Adam Kotsko,iek and Theology (New York: T & T Clark, 2008).
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Documents

žižek biografija