Philosophers From Slovenia

"Darcy wants to present himself to Elizabeth as a proud gentleman, and he gets from her the message 'your pride is nothing but contemptible arrogance.' After the break in their relationship each discovers, through a series of accidents, the true nature of the other - she the sensitive and tender nature of Darcy, he her real dignity and wit - and the novel ends as it should, with their marriage. The theoretical interest of this story lies in the fact that the failure of their first encounter, the double misrecognition concerning the real nature of the other, functions as a positive condition of the final outcome: we cannot say 'if, from the very beginning, she had recognized his real nature and he hers, their story could have ended at once with their marriage.' Let us take a comical hypothesis that the first encounter of the future lovers was a success - that Elizabeth had accepted Darcy's first proposal. What would happen? Instead of being bound together in true love they would become a vulgar everyday couple, a liaison of an arrogant, rich man and a pretentious, every-minded young girl... If we want to spare ourselves the painful roundabout route through the misrecognition, we miss the truth itself: only the working-through of the misrecognition allows us to accede to the true nature of the other and at the same time to overcome our own deficiency - for Darcy, to free himself of his false pride; for Elizabeth, to get rid of her prejudices."

"The wreck of the Titanic functions as a sublime object: a positive, material object elevated to the status of the impossible Thing. And perhaps all the effort to articulate the metaphysical meaning of the Titanic is nothing but an attempt to escape this terrifying impact of the Thing, an attempt to domesticate the Ting by reducing it to its symbolic status, by providing it with a meaning. We usually say that the fascinating presence of a Thing obscures its meaning; here, the opposite is true: the meaning obscures the terrifying impact of its presence."

"The general reference of the philosophical discussion is usually the triangle world: world-language-subject, the relation of the subject to the world of objects, mediated through language."

"Precisely as an enigma, the symptom, so to speak, announces its dissolution through interpretation: the aim of psychoanalysis is to re-establish the broken network of communication by allowing the patient to verbalize the meaning of his symptom: through this verbalization the symptom is automatically dissolved. This, then is the basic point: in its very construction, the symptom implies the field of the big Other as consistent, complete, because its very function is an appeal to the Other which contains its meaning."

"The symptom is not only a cyphered message, it is at the same time a way for the subject to organize his enjoyment - that is why, even after the completed interpretation, the subject is not prepared to renounce his symptom."

"The analysis achieves its end when the patient is able to recognize, in the Real of his symptom, the only support of his being. That is how we must read Frued's 'wo we war, soll ich werden:' you, the subject, must identify yourself with the place where your symptom already was; in its pathological particularity you must recognize the element which gives consistency to your being."

"The usual Marxist line of argument runs: 'only successful socialist revolution will render possible the abolition of women's repression, the end of the destructive exploitation of nature, relief from the threat of nuclear destruction...' My thesis is that of Saul Kripke's antidescriptivism offers us the conceptual tools to solve this problem."

"What is at stake here is precisely the problem of the fulfillment of desire: when we encounter in reality an object which has all the properties of the fantasized object of desire, we are nevertheless necessarily somewhat disappointed; we experience a certain this is not it; it becomes evident that the finally found real object is not the reference of desire even though it possesses all the required properties."

"The idea of the saint is the exact opposite of the priest in service of the Holy. The priest is a functionary of the Holy;' there is no Holy without its officials, without the bureaucratic machinery supporting it, organizing its ritual, from the Aztecs' official of human sacrifice to the modern sacred state or army rituals. The saint on the contrary, occupies the object petit a , of pure object, of somebody undergoing radical subjective destitution. He... enacts no ritual, he conjures nothing, he just persists in his inert presence."

"The criticism of ideology must therefore invert the linking of causality as perceived by the totalitarian gaze: far from being the positive cause of social antagonism, the Jew is just an embodiment of a certain blockage - of the impossibility which prevents the society from achieving its full identity as a closed, homogenous totality. Far from being the positive cause of social negativity, the Jew is a point at which social negativity as such assumes another formula of the basic procedure of the criticism of ideology, supplementing the one given above: to detect, in a given ideological edifice, the element which represents within it its own impossibility. Society is not prevented from achieving its full identity because of Jews: it is prevented by its own antagonistic nature, by its own immanent blockage, and it projects this internal negativity into the figure of the Jew. In other words, what is excluded from the Symbolic (from the frame of the corporalist socio-symbolic order) returns in the Real as a paranoid construction of the Jew."

"Here we could use the distinction elaborated by Kovel's White Racism - between dominative and aversive racism. In Nazi ideology, all human races form a hierarchical, harmonious, whole (the 'destiny' of the Aryans at the top is to rule, while the Blacks, Chinese and others have to serve) a all races except the Jews: they have no proper place; their very identity is fake, it consists in trespassing the frontiers, in introducing unrest, antagonism, in destabilizing the social fabric. As such, Jews plot with other races and prevent them from putting up with their proper place - they function as a hidden Master aiming at world domination: they are a counter-image of the Aryans themselves, a kind of negative, perverted double; their is why they must be exterminated, while other races have only to occupy their proper place."

"The symbolic order is striving for a homeostatic balance, but there is in its Kernel, at its very centre, some strange traumatic order - the Thing. Lacan coined a neologism for it: l'extimité - external intimacy, which served as a title for one of Jacques-Alain Miller's Seminars. And what, at this level, is the death drive? Exactly the opposite of the symbolic orderL the possibility of the second death, the radical annihilation of the symbolic texture through which so-called reality is constructed. They very existence of the symbolic order implies a possibility of its radical effacement, of symbolic death - not the death of the so-called real object in its symbol, but the obliteration of the signifying network itself."

"Symbolic castration - the final moment of analysis is reached when the subject is ready to accept this fundamental loss, to consent to symbolic castration as a price to be paid for access to his desire."

"The big Other, the symbolic order, with a traumatic element at its very heart; and in Lacanian theory the fantasy is a construction allowing the subject to come to terms with this traumatic kernel. At this level the final moment of the analysis is defined as going through the fantasy [la traversée du fantasme]: not its symbolic interpretation but the experience of the fact that the fantasy-object, by its fascinating presence, is merely filling out a lack, a void in the Other. There is nothing behind the fantasy; the fantasy is a construction whose function is to hide this void, this nothing - that is, the lack in the Other."

"Memento mori should be read: don't forget to die."

"Lacan conceives the difference between the two deaths as the difference being real (biological) death and its symbolization, the settling of accounts the accomplishment of symbolic destiny (deathbed confession in Catholicism, for example). This gap can be filled in various ways; it can contain either sublime beauty or fearsome monsters: in Antigone's case, her symbolic death, her exclusion from the symbolic community of the city, precedes her actual death and imbues her character with sublime beauty, whereas the ghost of Hamlet's father represents the opposite case, - actual death unaccompanied by symbolic death, without a settling of accounts - which is why he returns as a frightful apparition until his debt has been repaid. This place between the two deaths, a place of sublime beauty as well as terrifying monsters, is the site of das Ding, of the real-traumatic Kernel in the midst of symbolic order."

"Actual history occurs, so the speak, on credit; only subsequent development will decide retroactively if the current revolutionary violence will be forgiven, legitimated, or if it will continue to exert a pressure on the shoulders of the present generation as its guilt, as its unsettled debt."

"Even the dead will not be safe from the enemy if he wins."

"'Nobody can rule innocently,' as Saint-Just puts it. And in totalitarianism, the Party becomes again the very subject who, being the immediate embodiment of the People can rule innocently. It is not by accident that the real-socialist countries call themselves 'people's democracies.'"

"The famous MacGuffin , the Hitchockian object, the pure pretext whose sole role is to set the story in motion but which is in itself nothing at all - the only significance of the MacGuffin lies in the fact that it has some significance for the characters - that it must seem to be of vital importance to them... - that's a MacGuffin, a pure nothing which is non the less efficient... what Lacan calls object petit a: a pure void which functions as the object cause of desire."

"[A] paradox arises at the level of the subject's relationship to the community to which he belongs: the situation of the forced choice consists in the fact that the subject must freely choose the community to which he already belongs, independent of his choice - he must choose what is already given to him... The subject who thinks he can avoid this paradox and really have a free choice is a psychotic subject, one who retains a kind of distance from the symbolic order - who is not really caught in the signifying network. The totalitarian subject is closer to this psychotic position: the proof would be the status of the enemy in totalitarian distance (the Jew in Fascism, the traitor in Stalinism) - precisely the subject supposed to have made a free choice and to have freely chosen the wrong side. This is also the basic paradox of love: not only of one's country, but also of a woman or a man. If I am directly ordered to love a woman, it is clear that this does not work: in a way, love must be free. But on the other hand, if I proceed as if I really have a free choice, if I start to look around and say to myself 'Let's choose which of these women I will fall in love with,' it is clear that this also does not work, that it is not real love. The paradox of love is that it is a free choice, but a choice which never arrives in the present - it is always already made ...I can only state retroactively that I've already chosen ... [Stated by Kant], 'Wickedness does not simply depend upon circumstances but is an integral part of his eternal nature.' In other words, wickedness appears to be something which is irreducibly given: the person in question can never change it, outgrow it via his ultimate moral development."

"The Real is therefore simultaneously both the hard impenetrable kernel resisting symbolization and a pure chimerical entity which has in itself no ontological consistency. To use Kripkean terminology, the Real is the rock upon which every attempt at symbolization stumbles, the hard core which remains the same in all possible worlds (symbolic universes); but at the same time its status is thoroughly precarious; it is something that persists only as failed, missed, in a shadow, and dissolves itself as soon as we try to grasp it in its positive nature... like a traumatic event constructed backwards."

"A woman is not complimentary to a man, but she embodies his lack (which is why Lacan can say that a beautiful woman is a perfect incarnation of man's castration)."

"'Father, why is the sky blue?' - the child is not really interested in the sky as such; the real stake of the question is to expose father's impotence, his helplessness in the face of the hard fact, to present the whole chain of reasons leading to it. The blue of the sky thus becomes not only the father's problem, but in a way even his fault. The sky is blue, and you're just staring at it like an idiot incapable of doing anything about it!"

"Man as such is nature sick unto death, derailed, run off the rails through a fascination with a lethal Thing."

"Kantian definition of the Sublime: 'The sublime may be described in this way: It is an object (of nature) the representation of which determines the mind to regard the elevation of nature beyond our reach as equivalent to a presentation of ideas...' The feeling of the Sublime is, therefore, at once a feeling of displeasure, arising from the inadequacy of imagination in the aesthetic estimation of magnitude to attain, to its estimation by reason, and a simultaneously awakened pleasure, arising from this very judgement of the inadequacy of the greatest faculty of sense being in accord with ideas of reason, so far as the effort to attain to these is for us a law."

"From St. Augustine's De Nuptiis et Concupiscentia: 'Original sin lies in man's arrogance and pride; it was committed when Adam ate from the Tree of Knowledge, wanting to elevate himself to the divine heights and to become himself master of all creation.' God punished man - Adam by implanted in him a certain drive - the sexual drive - which cannot be mastered, tamed, like hunger/thirst. Someone with a strong enough will can starve to death in the middle of a room full of delicious food, but if a naked virgin passes his way, the erection of his phallus is in no way dependent in the strength of his will."

"Subject - (1) a person subject to political rule; (2) a free agent, instigator of its activity - subjects can realize themselves as free agents only by means of redoubling themselves as, only in so far as they project, transpose the pure form of their freedom into the very heart of the substance opposed to them; into the person of the subject-monarch as head of state."

"What we are thus arguing is not simply that ideology also permeates the alleged extraideological strata of everyday life, but that this materialization of ideology in external materiality reveals inherent antagonisms which the explicit formulation of ideology cannot afford to acknowledge …"

"The original question of desire is not directly 'What do I want?', but 'What do others want from me? What do they see in me? What am I to others?'"

"In a crisis, the underlying belief, disavowed and just practiced, in this thus directly asserted. it is crucial how, in this elevation of momney to the status of the only true commoodity ("the capitalist knows that all commodities, however scurvy they may look, or however badly they may smell, are in faith and in truth money, inwardly circumcised Jews"), Marx resorts to the precise Pauline definition of Christians as "inwardly circumcised Jews": Christians do not need external actual circumcision (that is, the abandonment of ordinary commodities with use-values, dealing only with money), since they know that each of these ordinary commodities is already "inwardly circumcised," that its true substance is money."

"Heidegger is 'great' not in spite of, but because of his Nazi engagement..."

"...crazy, tasteless even, as it may sound, the problem with Hitler was that he was not violent enough, that his violence was not 'essential' enough..."

"...there is never a "right moment" for the revolutionary act - the act is always, by definition, "premature"."

"On the information sheet in a New York hotel, I recently read: 'Dear guest! To guarantee that you will fully enjoy your stay with us, this hotel is totally smoke-free. For any infringement of this regulation, you will be charged $200.' The beauty of this formulation, taken literally, is that you are to be punished for refusing to fully enjoy your stay."

"Populism is ultimately sustained by the frustrated exasperation of ordinary people, by the cry "I don't know what's going on, but I've just had enough of it! It cannot go on! It must stop!""

"Although the "ruling class"disagrees with the populists' moral agenda it tolerates the "moral war"as a means of keeping the lower classes in check, that is, it enables the latter to articulate their fury without disturbing the economic status quo."

"The contemporary era constantly proclaims itself as post-ideological, but this denial of ideology only provides the ultimate proof that we are more than ever embedded in ideology. Ideology is always a field of struggle - among other things, the struggle for appropriating past traditions."

"Those who claim a natural link between capitalism and democracy are cheating with the facts in the same way the Catholic Church cheats when it presents itself as the "natural"advocate of democracy and human rights against the threat of totalitarianism - as if it were not the case that the Church accepted democracy only at the end of the nineteenth century, and even then with clenched teeth, as a desperate compromise, making it clear that it preferred monarchy, and that it was making a reluctant concession to new times."

"Confucius was not so much a philosopher as a proto-ideologist: what interested him was not metaphysical Truths but rather a harmonious social order within which individuals could lead happy and ethical lives. He was the first to outline clearly what could lead happy and ethical lives. He was the first to outline clearly what one is tempted to call the elementary scene of ideology, its zero-level, which consists in asserting the (nameless) authority of some substantial Tradition."

"There should be no compromise here: anti-Semitism is not just one-among ideologies; it is ideology as such kat'exohen. It embodies the zero-level (or the purest form) of ideology, providing its elementary coordinates: social antagonist ("class struggle") is mystified and displaced so that its cause is projected onto the external intruder."

"“It is more satisfying to sacrifice oneself for the poor victim than to enable the other to overcome their victim status and perhaps become even more successful than ourselves”"

"There is nothing in Lacan which is not stupid, no exceptions to stupidity, so that what makes him not totally stupid is only the very inconsistency of his stupidity."

"The present book is thus neither The Complete Idiot's Guide to Hegel, nor is it yet another university textbook on Hegel (which would be for morons, of course); it is something like The Imbecile's Guide to Hegel—Hegel for those whose IQ is somewhere close to their bodily temperature (in Celsius), as the insult goes."

"Reading Heidegger against the grain, one discovers a thinker who was, at some points, strangely close to communism."

"In this precise sense, Kant was "the inventor of the philosophical history of philosophy": there are necessary stages in the development of philosophy, that is, one cannot directly get at the truth, one cannot begin wit it, philosophy necessarily began with metaphysical illusions. The path from illusion to its critical denunciation is the very core of philosophy, which means that successful ("true") philosophy is no longer defined by its truthful explanation of the totality of being, but by successfully accounting for the illusions, that is, by explaining not only why illusions are illusions, but also why they are structurally necessary, unavoidable, and not just accidents."

"The medium here is not the message, quite the opposite: the very medium that we use—the universal intersubjectivity of language—undermines the message."

"The horror of the Holocaust cannot be represented; but this excess of represented content over its aesthetic representation has to infect the aesthetic form itself. What cannot be described should be inscribed into the artistic form as its uncanny distortion."

"If the West has its military-industrial complex, we in the ex-Yugoslavia had a poetic-military complex: the post-Yugoslav was was triggered by a mixture of poetic and military components."

"The protracted struggle which dragged on in Egypt was not a conflict of visions, but the conflict between a vision of freedom, the "eternal" Platonic Idea of Freedom, and a blind clinging to power ready to use all means possible—terror, food deprivation, exhaustion, bribery—to crush the will to freedom."