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Slavoj Žižek: Democracy and Capitalism Are Destined to Split Up
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Philosopher Slavoj Žižek argues that our current brand of global capitalism is quickly outgrowing democracy and that a divorce between the two is inevitable. This leads to an array of social and geopolitical concerns regarding the public commons. These problems include but are not limited to ecology, biogenetics, finance, neo-apartheid, crisis management, intellectual property rights, and personal freedom. Žižek touches on all these topics and more in this epic delivery of political and social theory.
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SLAVOJ ŽIŽEK:
Slavoj Žižek is a Slovenian philosopher and cultural critic. He is a professor at the European Graduate School, International Director of the Birkbeck Institute for the Humanities, Birkbeck College, University of London, and a senior researcher at the Institute of Sociology, University of Ljubljana, Slovenia. His books include Living in the End Times, First as Tragedy, Then as Farce, In Defense of Lost Causes, four volumes of the Essential Žižek, and Pandemic!: COVID-19 Shakes the World.
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TRANSCRIPT:
Slavoj Zizek: Well people often ask me how can you be so stupid and still proclaim yourself a communist. What do you mean by this? Well, I have always to emphasize that first I am well aware that let’s call it like this – the twentieth century’s over. Which means all not only communists solution but all the big leftist projects of the twentieth century failed. Not only did Stalinist communism although there its failure is much more paradoxical. Most of the countries where communists are still in power like China, Vietnam – their communists in power appear to be the most efficient managers of a very wildly productive capitalism. So okay, that one failed. I think that also and here I in a very respectful way disagree with your – by your I mean American neo-Keynesian leftists, Krugman, Stiglitz and so on. I also think that this Keynesian welfare state model is passé. In the conditions of today’s global economy it no longer works. For the welfare state to work you need a strong nation state which can impose a certain fiscal politics and so on and so on. When you have global market it doesn’t work. And the third point which is most problematic for my friends, the third leftist vision which is deep in the heart of all leftists that I know – this idea of critically rejecting alienated representative democracy and arguing for local grass root democracy where it’s not that you just delegate to the others. Your representatives to act for you, but people immediately engage in locally managing their affairs and so on.
I think this is a nice idea as far as it goes but it’s not the solution. It’s a very limited one. And if I may be really evil here I frankly I wouldn’t like to live in a stupid society where I would have to be all the time engaged in local communitarian politics and so on and so on. My idea is to live in a society where some invisible alienated machinery takes care of things so that I can do whatever I want – watch movies, read and write philosophical books and so on. But so I’m well aware that in all its versions radical left projects of the twentieth century came to an end and for one decade maybe we were all Fukuyamaists for the nineties. By Fukuyamaism I mean the idea that basically we found if not the best formula at least the least bad formula. Liberal democratic capitalism with elements of rebel state and so on and so on. And even the left played this game. You know we were fighting for less racism, women’s right, gay rights, whatever tolerance. But basically we accepted the system. I think and even Fukuyama himself is no longer a Fukuyamaist as I know that if there is a lesson of September 11 if other event is that no we don’t have the answer. That not only is liberal democratic capitalism not the universal model and is just a time of slow historical progress for it to be accepted everywhere. But again try now in Singapore and other examples of very successful economies today demonstrate that this, let’s call it ironically eternal marriage between democracy and capitalism it’s coming to an end.
What we are more and more getting today is a capitalism which is brutally efficient but it no longer needs democracy for its functioning. That’s my first point. My second point is that the problems that we are confronting today we can list them in different ways but my point is they are all problems of commons. For example…
Read the full transcript at https://bigthink.com/videos/slavoj-zizek-on-capitalism-and-the-commons
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Slavoj Zizek Net Worth 2022
Slavoj Zizek net worth and salary: Slavoj Zizek is a Philosopher who has a net worth of $2 Million. Slavoj Zizek was born in in March 21, 1949.
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Slavoj Zizek Wiki ; Net Worth, $11 Million ; Date Of Birth, March 21, 1949 ; Place Of Birth, Llubljana, Slovenia, Yugoslavia [now Slovenia] ; Profession, Writer.
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Slavoj Žižek – Wikipedia
Slavoj Žižek (/ˈslɑːvɔɪ ˈʒiːʒɛk/ ( listen), SLAH-voy ZHEE-zhek; Slovene: [ˈslaʋɔj ˈʒiʒɛk]; born 21 March 1949) is a Slovenian philosopher, cultural theorist and …
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- Date Published: 2015. 1. 7.
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What is ideology Slavoj Zizek?
Zizek sees ideology as having three parts. First, ideology is a set of ideas. Second, Zizek thinks ideology has a material component, or put another way, ideology needs something concrete, like an organization, to help spread it. And finally, ideology becomes part of our social world.
Is Slavoj Zizek a professor?
Biography. World-renowned public intellectual Professor Slavoj Žižek has published over 50 books (translated into 20 languages) on topics ranging from philosophy and Freudian and Lacanian psychoanalysis, to theology, film, opera and politics, including Lacan in Hollywood and The Fragile Absolute.
Does Slavoj Zizek have a PHD?
In 1986, Žižek completed a second doctorate (Doctor of Philosophy in psychoanalysis) at the University of Paris VIII under Jacques-Alain Miller, entitled “La philosophie entre le symptôme et le fantasme”. Žižek wrote the introduction to Slovene translations of G. K.
How many books has Slavoj Zizek written?
Where should I start with Žižek?
Sublime Object of Ideology (1989) is an early theoretical work where Žižek synthesizes Lacan and Althusser and applies them to contemporary culture and ideology. Quite likely the best book to get an understanding of where Žižek is coming from and what he is trying to do.
What is Žižek’s best book?
What is the symptom Žižek?
Symptom is performative, indicating the acting out of the unassimilated, belatedness, or recurrence of trauma. It is also, or alternatively, a sign of “working-through,” a process of coping with the traumatic memories. In totalitarian societies, the process of working-through may be subject to hegemonic ideology.
What is the big Other Žižek?
Žižek sometimes puts this thought by saying that people believe through the big Other, or that the big Other believes for them, despite what they might inwardly think or cynically say.
Is Žižek a nihilist?
Conversation. Now that I am a nihilist I feel a desire to revisit the works of both sam harris and john waters. I may also pay 10 dollars for a hot dog.
Is Žižek an idealist?
In 2012, philosopher and public intellectual Slavoj Žižek published what arguably is his magnum opus, the one-thousand-page tome Less Than Nothing: Hegel and the Shadow of Dialectical Materialism.
Is Slavoj Žižek a Marxist?
The Peterson–Žižek debate, officially titled Happiness: Capitalism vs. Marxism, was a debate between the Canadian psychologist Jordan Peterson (a critic of Marxism) and the Slovenian philosopher Slavoj Žižek (a communist and Hegelian) on the relationship between Marxism, capitalism, and happiness.
Is Žižek a postmodernist?
Stylistically Žižek is postmodern but the fact that Žižek includes a transcendentally bound organization in his thinking makes him not at all postmodern. Žižek is a good example of what Deleuze would point at, saying that postmodernism is a sham, that it’s really just modernism in disguise.
How old is Žižek?
Where was Žižek born?
Is Slavoj Žižek a Marxist?
The Peterson–Žižek debate, officially titled Happiness: Capitalism vs. Marxism, was a debate between the Canadian psychologist Jordan Peterson (a critic of Marxism) and the Slovenian philosopher Slavoj Žižek (a communist and Hegelian) on the relationship between Marxism, capitalism, and happiness.
What is the sublime object of ideology according to Žižek?
The Sublime Object of Ideology: Slavoj Žižek’s first book is a provocative and original work looking at the question of human agency in a postmodern world. In a thrilling tour de force that made his name, he explores the ideological fantasies of wholeness and exclusion which make up human society.
What is an example of an ideology?
An ideology is a belief system that underpins a political or economic theory. Ideologies form the operating principles for running a society. Examples of ideologies include liberalism, conservatism, socialism, communism, theocracy, agrarianism, totalitarianism, democracy, colonialism, and globalism.
What does Althusser mean by ideology?
Althusser advances two theses on ideology: “Ideology represents the imaginary relationship of individuals to their real conditions of existence“; and “Ideology has a material existence”.
Slavoj Zizek Net Worth 2022
Age, Biography and Wiki
💰 Net worth: $2 Million (2022)
About
Philosopher and cultural critic known for his research on philosophy and sociology at the University of Ljubljana.
Before Fame
He received a Doctor of Arts degree from the University of Ljubljana.
Trivia
He was named one of the world’s Top 100 Global Thinkers by Foreign Policy magazine in 2012.
Family Life
His family was residing in Ljubljana when he was born.
Associated With
He and model Melania Knauss both studied at the University of Ljubljana.
Slavoj Zizek: Quotes & Ideology
Slavoj Zizek at a demonstration
Ideology
Ideology is one of the central concepts Zizek deals with in his writings. So what, exactly, is ideology? Basically, social theorists from varying perspectives have defined ideology as a system of beliefs, ideas, or myths that are created by larger social forces and that are mostly unconscious to us. In other words, we come to believe things in our society, but it’s almost like we don’t know that we believe them. Ideology can blind us to the ills in our society.
The function of ideology, for many critical theorists, is that it covers up power and domination. When we believe in a particular ideology, it makes it difficult for us to see who holds all the power in society and how this might be harmful to us. Zizek sees ideology as having three parts. First, ideology is a set of ideas. Second, Zizek thinks ideology has a material component, or put another way, ideology needs something concrete, like an organization, to help spread it. And finally, ideology becomes part of our social world.
The third moment here — when ideology becomes part of our social world — is key, because this is when it starts to seem to us that ideology is invisible. In other words, we lose sight of the beliefs or the systems of beliefs and ideology starts to seem completely natural, seamlessly integrated into our social world. In order for ideology to really work, we need all three of these things, according to Zizek. Ideology needs to remain hidden in order for domination to work.
If you think about it, what if we really knew ideology existed and were aware of it all the time in our day to day lives? It probably wouldn’t be as good at masking power. Zizek (and many other critical theorists) use capitalism as an example. We are blind to the way that capitalism is an unequal system, but we accept it and it seems natural to us. This is ideology at work.
Zizek differed from other important thinkers, notably Karl Marx, by suggesting that ideology is not simply an illusion but that reality itself is ideology. Here’s an example that Zizek himself used in an interview: When the financial crisis of 2008 created turmoil in the global economy, a famous economist was asked if, now that we know what caused the crisis, will we avoid it in the future? The economist said no. It wouldn’t matter and it would happen again. Why? Well, according to Zizek, this is because of ideology. We sort of had an idea that the crisis was happening, but we are almost blinded by it and we can’t really escape ideology. So, we can’t see a way out of our current economic system. We can’t find anything outside of ideology because ideology is society, according to Zizek. This is what is known as an ideological fantasy.
Let’s get a better idea of what Zizek is talking about by exploring some quotes from his own writing that explain some of these ideas.
Notable Quotations
Ideology can designate anything from a contemplative attitude that misrecognises its dependence on social reality to an action-orientated set of beliefs, from the indispensible medium through which individuals live out their relations to a social structure to false ideas which legitimate a dominant political power.
Professor Slavoj Zizek — Birkbeck, University of London
Overview
Biography
World-renowned public intellectual Professor Slavoj Žižek has published over 50 books (translated into 20 languages) on topics ranging from philosophy and Freudian and Lacanian psychoanalysis, to theology, film, opera and politics, including Lacan in Hollywood and The Fragile Absolute. He was a candidate for, and nearly won, the Presidency of his native Slovenia in the first democratic elections after the break-up of Yugoslavia in 1990. Although courted by many universities in the US, he resisted offers until the International Directorship of Birkbeck’s Centre came up. Believing that ‘Political issues are too serious to be left only to politicians’, Žižek aims to promote the role of the public intellectual, to be intellectually active and to address the larger public.
Please send any enquiries for Professor Žižek to: [email protected]
Highlights
Professor Žižek contributes to various events during the year. Listen to the podcasts of Žižek’s events.
Web profiles
Slavoj Žižek
Slovenian philosopher (born 1949)
“Žižek” and “Zizek” redirect here. For the biographical documentary film, see Zizek!
Slavoj Žižek ( , SLAH-voy ZHEE-zhek; Slovene: [ˈslaʋɔj ˈʒiʒɛk]; born 21 March 1949) is a Slovenian philosopher, cultural theorist and public intellectual.[4][5] He is international director of the Birkbeck Institute for the Humanities at the University of London, visiting professor at New York University and a senior researcher at the University of Ljubljana’s Department of Philosophy.[6] He primarily works on continental philosophy (particularly Hegelianism, psychoanalysis and Marxism) and political theory, as well as film criticism and theology.
Žižek is the most famous associate of the Ljubljana School of Psychoanalysis, a group of Slovenian academics working on German Idealism, Lacanian psychoanalysis, ideology critique, and media criticism. His breakthrough work was 1989’s The Sublime Object of Ideology, his first book in English, which was decisive in the introduction of the Ljubljana School’s thought to English-speaking audiences. He has written over 50 books in multiple languages. The idiosyncratic style of his public appearances, frequent magazine op-eds, and academic works, characterised by use of obscene jokes and pop cultural examples, as well as politically incorrect provocations, have gained him fame, controversy and criticism both in and outside academia.[7]
In 2012, Foreign Policy listed Žižek on its list of Top 100 Global Thinkers, calling him “a celebrity philosopher”,[8] while elsewhere he has been dubbed the “Elvis of cultural theory”[9] and “the most dangerous philosopher in the West”.[10] Žižek has been called “the leading Hegelian of our time”,[11] and “the foremost exponent of Lacanian theory”.[12] A journal, the International Journal of Žižek Studies, was founded by professors David J. Gunkel and Paul A. Taylor to engage with his work.[13]
Life and career [ edit ]
Early life [ edit ]
Žižek was born in Ljubljana, PR Slovenia, Yugoslavia, into a middle-class family.[14] His father Jože Žižek was an economist and civil servant from the region of Prekmurje in eastern Slovenia. His mother Vesna, a native of the Gorizia Hills in the Slovenian Littoral, was an accountant in a state enterprise. His parents were atheists.[15] He spent most of his childhood in the coastal town of Portorož, where he was exposed to Western film, theory and popular culture.[3][16] When Žižek was a teenager his family moved back to Ljubljana where he attended Bežigrad High School.[16] Originally wanting to become a filmmaker himself, he abandoned these ambitions and chose to pursue philosophy instead.[17]
Education [ edit ]
In 1967, during an era of liberalization in Titoist Yugoslavia, Žižek enrolled at the University of Ljubljana and studied philosophy and sociology.[18]
Žižek had already begun reading French structuralists prior to entering university, and in 1967 he published the first translation of a text by Jacques Derrida into Slovenian.[19] Žižek frequented the circles of dissident intellectuals, including the Heideggerian philosophers Tine Hribar and Ivo Urbančič,[19] and published articles in alternative magazines, such as Praxis, Tribuna and Problemi, which he also edited.[16] In 1971 he accepted a job as an assistant researcher with the promise of tenure, but was dismissed after his Master’s thesis was denounced by the authorities as being “non-Marxist”.[20] He graduated from the University of Ljubljana in 1981 with a Doctor of Arts in Philosophy for his dissertation entitled The Theoretical and Practical Relevance of French Structuralism.[18] He spent the next few years in what was described as “professional wilderness”, also fulfilling his legal duty of undertaking a year-long national service in the Yugoslav army in Karlovac.[18]
Career [ edit ]
During the 1980s, Žižek edited and translated Jacques Lacan, Sigmund Freud, and Louis Althusser.[21] He used Lacan’s work to interpret Hegelian and Marxist philosophy.[citation needed]
In 1986, Žižek completed a second doctorate (Doctor of Philosophy in psychoanalysis) at the University of Paris VIII under Jacques-Alain Miller, entitled “La philosophie entre le symptôme et le fantasme”.[22]
Žižek wrote the introduction to Slovene translations of G. K. Chesterton’s and John Le Carré’s detective novels.[23] In 1988, he published his first book dedicated entirely to film theory, Pogled s strani.[24] The following year, he achieved international recognition as a social theorist with the 1989 publication of his first book in English, The Sublime Object of Ideology.[25][3]
Žižek has been publishing in journals such as Lacanian Ink and In These Times in the United States, the New Left Review and The London Review of Books in the United Kingdom, and with the Slovenian left-liberal magazine Mladina and newspapers Dnevnik and Delo. He also cooperates with the Polish leftist magazine Krytyka Polityczna, regional southeast European left-wing journal Novi Plamen, and serves on the editorial board of the psychoanalytical journal Problemi.[26] Žižek is a series editor of the Northwestern University Press series Diaeresis that publishes works that “deal not only with philosophy, but also will intervene at the levels of ideology critique, politics, and art theory”.[27]
Political engagement [ edit ]
In the late 1980s, Žižek came to public attention as a columnist for the alternative youth magazine Mladina, which was critical of Tito’s policies, Yugoslav politics, especially the militarization of society. He was a member of the Communist Party of Slovenia until October 1988, when he quit in protest against the JBTZ trial together with 32 other Slovenian intellectuals.[28] 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 of Human Rights.[29] In the first free elections in 1990, he ran as the Liberal Democratic Party’s candidate for the former four-person collective presidency of Slovenia.[25]
Despite his activity in liberal democratic projects, Žižek has continued to identify himself as a communist, and has been critical of right-wing circles, such as nationalists, conservatives, and classical liberals both in Slovenia and worldwide. He wrote that the convention center in which nationalist Slovene writers hold their conventions should be blown up, adding, “Since we live in the time without any sense of irony, I must add I don’t mean it literally.”[30] Similarly, he jokingly made the following comment in May 2013, during Subversive Festival: “If they don’t support SYRIZA, then, in my vision of the democratic future, all these people will get from me [is] a first-class one-way ticket to [a] gulag.” In response, the center-right New Democracy party claimed Žižek’s comments should be understood literally, not ironically.[31][32]
Žižek signing books in 2009
In 2013, Žižek corresponded with imprisoned Russian activist and Pussy Riot member Nadezhda Tolokonnikova.[33]
All hearts were beating for you as long as you were perceived as just another version of the liberal-democratic protest against the authoritarian state. The moment it became clear that you rejected global capitalism, reporting on Pussy Riot became much more ambiguous.
Just before the 2017 French presidential election, Žižek stated that one could not choose between Macron and Le Pen, arguing that the neoliberalism of Macron just gives rise to neofascism anyway. This was in response to many on the left calling for support for Macron to prevent a Le Pen victory.[34]
In 2022, Žižek expressed his support for the Slovenian political party Levica (The Left) at its 5th annual conference.[35]
In an opinion article for The Guardian, Žižek argued in favour of giving full support to Ukraine after the Russian invasion and for creating a stronger NATO in response to Russian aggression.[36]
Support for Donald Trump [ edit ]
In a 2016 interview with Channel 4, Žižek said that, were he American, he would vote for Donald Trump in the 2016 United States presidential election:
I’m horrified at him [Trump]. I’m just thinking that Hillary is the true danger. … if Trump wins, both big parties, Republicans and Democratics, would have to return to basics, rethink themselves, and maybe some things can happen there. That’s my desperate, very desperate hope, that if Trump wins—listen, America is not a dictatorial state, he will not introduce Fascism—but it will be a kind of big awakening. New political processes will be set in motion, will be triggered. But I’m well aware that things are very dangerous here … I’m just aware that Hillary stands for this absolute inertia, the most dangerous one. Because she is a cold warrior, and so on, connected with banks, pretending to be socially progressive.[37]
These views were derisively characterised as accelerationist,[38] and were labelled “regressive” by Noam Chomsky, who claimed that “it was the same point that people like him said about Hitler in the early [’30s].”[39]
In 2019 and 2020, Žižek defended his views,[40] saying that Trump’s election “created, for the first time in I don’t know how many decades, a true American left”, citing the boost it gave Bernie Sanders and Alexandria Ocasio-Cortez.[41]
However, regarding the 2020 United States presidential election, Žižek reported himself “tempted by changing his position”, saying “Trump is a little too much”.[41] In another interview, he stood by his 2016 “wager” that Trump’s election would lead to a socialist reaction (“maybe I was right”), but claimed that “now with coronavirus: no, no—no Trump. … difficult as it is for me to say this, but now I would say ‘Biden better than Trump’, although he is far from ideal.”[42] In his 2022 book, Heaven in Disorder, Žižek continued to express a preference for Joe Biden over Donald Trump, stating that even though Biden, like Trump, lies and represents big capital, only in a more polite form, “Trump was corroding the ethical substance of our lives”.[43]
Public life [ edit ]
Žižek speaking in 2011
In 2003, Žižek wrote text to accompany Bruce Weber’s photographs in a catalog for Abercrombie & Fitch. Questioned as to the seemliness of a major intellectual writing ad copy, Žižek told The Boston Globe, “If I were asked to choose between doing things like this to earn money and becoming fully employed as an American academic, kissing ass to get a tenured post, I would with pleasure choose writing for such journals!”[44]
Žižek and his thought have been the subject of several documentaries. The 1996 Liebe Dein Symptom wie Dich selbst! is a German documentary on him. In the 2004 The Reality of the Virtual, Žižek gave a one-hour lecture on his interpretation of Lacan’s tripartite thesis of the imaginary, the symbolic, and the real.[citation needed] Zizek! is a 2005 documentary by Astra Taylor on his philosophy. The 2006 The Pervert’s Guide to Cinema and 2012 The Pervert’s Guide to Ideology also portray Žižek’s ideas and cultural criticism. Examined Life (2008) features Žižek speaking about his conception of ecology at a garbage dump. He was also featured in the 2011 Marx Reloaded, directed by Jason Barker.[citation needed]
Foreign Policy named Žižek one of its 2012 Top 100 Global Thinkers “for giving voice to an era of absurdity”.[8]
In 2019, Žižek began hosting a mini-series called How to Watch the News with Slavoj Žižek on the RT network.[45] In April, Žižek debated psychology professor Jordan Peterson at the Sony Centre in Toronto, Canada over happiness under capitalism versus Marxism.[46][47]
Personal life [ edit ]
Žižek has been married four times. His third wife was Argentine model Analía Hounie, whom he married in 2005.[48][49] He is currently married to the Slovene journalist, and philosopher Jela Krečič, daughter of the architectural historian Peter Krečič.[50][51] He has two sons.[52]
Aside from his native Slovene, Žižek is a fluent speaker of Serbo-Croatian, French, German and English.[53]
Taste [ edit ]
In the 2012 Sight & Sound critics’ poll, Žižek listed his 10 favourite films: 3:10 to Yuma, Dune, The Fountainhead, Hero, Hitman, Nightmare Alley, On Dangerous Ground, Opfergang, The Sound of Music, and We the Living.[54] In his tour of The Criterion Collection closet, he chose Trouble in Paradise, Sweet Smell of Success, Picnic at Hanging Rock, Murmur of the Heart, The Joke, The Ice Storm, Great Expectations, Roberto Rossellini’s History Films, City Lights, a box set of Carl Theodor Dreyer’s films, Y tu mamá también and Antichrist.[55]
In an article called ‘My Favourite Classics’, Žižek states that Arnold Schoenberg’s Gurre-Lieder is the piece of music he would take to a desert island. He goes on to list other favourites, including Beethoven’s Fidelio, Schubert’s Winterreise, Mussorgsky’s Khovanshchina and Donizetti’s L’elisir d’amore. He expresses a particular love for Wagner, particularly Das Rheingold and Parsifal. He ranks Schoenberg over Stravinsky, and insists on Eisler’s importance among Schoenberg’s followers.[56]
Žižek often lists Franz Kafka, Samuel Beckett and Andrei Platonov as his “three absolute masters of 20th century literature”.[57] He ranks/prefers Varlam Shalamov over Aleksandr Solzhenitsyn, Marina Tsvetaeva and Osip Mandelstam over Anna Akhmatova,[58] Daphne du Maurier over Virginia Woolf, and Samuel Beckett over James Joyce.[57]
Thought [ edit ]
In his early career, Žižek claimed “a theoretical space moulded by three centres of gravity: Hegelian dialectics, Lacanian psychoanalytic theory, and contemporary criticism of ideology”, designating “the theory of Jacques Lacan” as the fundamental element.[59] In 2010, Žižek instead claimed that for him Hegel is more fundamental than Lacan—”Even Lacan is just a tool for me to read Hegel. For me, always it is Hegel, Hegel, Hegel.”[60]—while in 2019, he claimed that “For me, in some sense, all of philosophy happened in [the] fifty years” between Immanuel Kant’s Critique of Pure Reason (1781) and the death of Georg Wilhelm Friedrich Hegel (1831).[61]
Failure and Subjectivity [ edit ]
Drawing on Hegel (and Lacan), Žižek holds that every time one tries to actualise a position, it is shown to be self-contradictory and hence fails by its initial standards; “far from being a story of [the] progressive overcoming [of antagonism], dialectics is for Hegel a systematic notation of the failure of all such attempts”.[62] In order to achieve truth and liberation (“Absolute Knowledge”, in Hegel’s terms), Žižek argues that one should stop trying to transcend deadlocks, since they are inevitable; instead, one should embrace them and the positive opportunities they provide.[63] This corresponds to an embrace of subjectivity because, for Žižek, subjectivity itself is defined by deadlocks (in psychoanalytic terms, between conscious and unconscious) that lead to failure.
Political theory [ edit ]
Ideology [ edit ]
Žižek’s Lacanian-informed theory of ideology is one of his major contributions to political theory; his first book in English, The Sublime Object of Ideology, and the documentary The Pervert’s Guide to Ideology, in which he stars, are among the well-known places in which it is discussed.
For Žižek, as for Marx, ideology is made up of fictions that structure political life; in Lacan’s terms, ideology belongs to the symbolic order. Žižek argues that these fictions are primarily maintained at an unconscious level, rather than a conscious one. Since, according to psychoanalytic theory, the unconscious can determine one’s actions directly, bypassing one’s conscious awareness (as in parapraxes), ideology can be expressed in one’s behaviour, regardless of one’s conscious beliefs. Hence, Žižek breaks with orthodox Marxist accounts that view ideology purely as a system of mistaken beliefs (see False consciousness). Drawing on Peter Sloterdijk’s Critique of Cynical Reason, Žižek argues that adopting a cynical perspective is not enough to escape ideology, since, according to Žižek, even though postmodern subjects are consciously cynical about the political situation, they continue to reinforce it through their behaviour.[64]
Freedom [ edit ]
Žižek claims that (a sense of) political freedom is sustained by a deeper unfreedom, at least under liberal capitalism. In a 2002 article, Žižek endorses Lenin’s distinction between formal and actual freedom, claiming that liberal society only contains formal freedom, “freedom of choice within the coordinates of the existing power relations”, while prohibiting actual freedom, “the site of an intervention that undermines these very coordinates.”[65] In an oft-quoted passage from a book published in the same year, he writes that, in these conditions of liberal censorship, “we ‘feel free’ because we lack the very language to articulate our unfreedom”.[66] In a 2019 article, he writes that Marx “made a valuable point with his claim that the market economy combines in a unique way political and personal freedom with social unfreedom: personal freedom (freely selling myself on the market) is the very form of my unfreedom.”[67] However, in 2014, he rejects the “pseudo-Marxist” total derision of ‘formal freedom’, claiming that it is necessary for critique: “When we are formally free, only then we become aware how limited this freedom actually is.”[57]
Communism [ edit ]
Although sometimes adopting the title of ‘radical leftist’,[68] Žižek also controversially insists on identifying as a communist, even though he rejects 20th century communism as a “total failure”, and decries “the communism of the 20th century, more specifically all the network of phenomena we refer to as Stalinism” as “maybe the worst ideological, political, ethical, social (and so on) catastrophe in the history of humanity.”[69] Žižek justifies this choice by claiming that only the term ‘communism’ signals a genuine step outside of the existing order, in part since the term ‘socialism’ no longer has radical enough implications, and means nothing more than that one “care[s] for society”[70]
In Marx Reloaded, Žižek rejects both 20th-century totalitarianism and “spontaneous local self-organisation, direct democracy, councils, and so on”. There, he endorses a definition of communism as “a society where you, everyone would be allowed to dwell in his or her stupidity”, an idea with which he credits Fredric Jameson as the inspiration.[71]
Žižek has labelled himself a “communist in a qualified sense”.[72] When he spoke at a conference on The Idea of Communism, he applied (in qualified form) the ‘communist’ label to the Occupy Wall Street protestors:
They are not communists, if ‘communism’ means the system which deservedly collapsed in 1990 – and remember that the communists who are still in power today run the most ruthless capitalism (in China). … The only sense in which the protestors are ‘communists’ is that they care for the commons – the commons of nature, of knowledge – which are threatened by the system. They are dismissed as dreamers, but the true dreamers are those who think that things can go on indefinitely the way they are now, with just a few cosmetic changes. They are not dreamers; they are awakening from a dream which is turning into a nightmare. They are not destroying anything; they are reacting to how the system is gradually destroying itself.[73]
Theology [ edit ]
Žižek is a committed atheist, a stance he defended at length in his article “Atheism is a legacy worth fighting for” in The New York Times.[74] However, he nonetheless finds extensive conceptual value in Christianity, particularly Protestantism: the subtitle of his 2000 book The Fragile Absolute is “Or, Why Is the Christian Legacy Worth Fighting For?”. Hence, he labels his position ‘Christian Atheism’,[75] and has written about theology at length.[76]
In The Pervert’s Guide to Ideology, Žižek suggests that “the only way to be an Atheist is through Christianity”, since, he claims, atheism often fails to escape the religious paradigm by remaining faithful to an external guarantor of meaning, simply switching God for natural necessity or evolution. Christianity, on the other hand, in the doctrine of the incarnation, brings God down from the ‘beyond’ and onto earth, into human affairs; for Žižek, this paradigm is more authentically godless, since the external guarantee is abolished.[77]
Criticism and controversy [ edit ]
Inconsistency and ambiguity [ edit ]
Žižek’s philosophical and political positions are not always clearly understandable, and his work has been criticized for a failure to take a consistent stance.[78] While he has claimed to stand by a revolutionary Marxist project, his lack of vision concerning the possible circumstances which could lead to successful revolution makes it unclear what that project consists of. According to John Gray and John Holbo, his theoretical argument often lacks grounding in historical fact, which makes him more provocative than insightful.[79][80][81]
In a very negative review of Žižek’s book Less than Nothing, the British political philosopher John Gray attacked Žižek for his celebrations of violence, his failure to ground his theories in historical facts, and his ‘formless radicalism’ which, according to Gray, professes to be communist yet lacks the conviction that communism could ever be successfully realized. Gray concluded that Žižek’s work, though entertaining, is intellectually worthless: “Achieving a deceptive substance by endlessly reiterating an essentially empty vision, Žižek’s work amounts in the end to less than nothing.”[79]
Žižek’s refusal to present an alternative vision has led critics to accuse him of using unsustainable Marxist categories of analysis and having a 19th-century understanding of class.[82] For example, Ernesto Laclau argued that “Žižek uses class as a sort of deus ex machina to play the role of the good guy against the multicultural devils.”[83]
In his book Living in the End Times, Žižek suggests that the criticism of his positions is itself ambiguous and multilateral:
… I am attacked for being anti-Semitic and for spreading Zionist lies, for being a covert Slovene nationalist and unpatriotic traitor to my nation, for being a crypto-Stalinist defending terror and for spreading Bourgeois lies about Communism… so maybe, just maybe I am on the right path, the path of fidelity to freedom.”[84][page needed]
Stylistic confusion [ edit ]
Žižek has been criticized for his chaotic and non-systematic style: Harpham calls Žižek’s style “a stream of nonconsecutive units arranged in arbitrary sequences that solicit a sporadic and discontinuous attention”.[85] 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.”[86] Noam Chomsky deems Žižek guilty of “using fancy terms like polysyllables and pretending you have a theory when you have no theory whatsoever”, adding that his views are often too obscure to be communicated usefully to common people.[87]
Conservative thinker Roger Scruton claims that:
To summarize Žižek’s position is not easy: he slips between philosophical and psychoanalytical ways of arguing, and is spell-bound by Lacan’s gnomic utterances. He is a lover of paradox, and believes strongly in what Hegel called ‘the labour of the negative’ though taking the idea, as always, one stage further towards the brick wall of paradox.[88]
Careless scholarship [ edit ]
Žižek has been accused of approaching phenomena without rigour, reductively forcing them to support pre-given theoretical notions. For example, Tania Modleski alleges that “in trying to make Hitchcock ‘fit’ Lacan, he [Žižek] frequently ends up simplifying what goes on in the films”.[89] Similarly, Yannis Stavrakakis criticises Žižek’s reading of Antigone, claiming it proceeds without regard for both the play itself and the interpretation, given by Lacan in his 7th Seminar, which Žižek claims to follow. According to Stavrakakis, Žižek mistakenly characterises Antigone’s act (illegally burying her brother) as politically radical/revolutionary, when in reality “Her act is a one-off and she couldn’t care less about what will happen in the polis after her suicide.”[90]
Noah Horwitz alleges that Žižek (and the Ljubljana School to which Žižek belongs) mistakenly conflate the insights of Lacan and Hegel, and registers concern that such a move “risks transforming Lacanian psychoanalysis into a discourse of self-consciousness rather than a discourse on the psychoanalytic, Freudian unconscious.”[91] He goes on to argue that Lacan and Hegel differ in that Lacan aims to access the particular unconscious of a given subject, Hegel outlines the impossibility of a direct particular encounter, due to the presence of “unconscious” universals.
Plagiarism [ edit ]
Žižek’s tendency to recycle portions of his own texts in subsequent works resulted in the accusation of self-plagiarism by The New York Times in 2014, after Žižek published an op-ed in the magazine which contained portions of his writing from an earlier book.[92] In response, Žižek expressed perplexity at the harsh tone of the denunciation, emphasizing that the recycled passages in question only acted as references from his theoretical books to supplement otherwise original writing.[92]
In July 2014, Newsweek reported that online bloggers led by Steve Sailer had discovered that in an article published in 2006, Žižek plagiarized long passages from an earlier review by Stanley Hornbeck that first appeared in the journal American Renaissance, a publication condemned by the Southern Poverty Law Center as the organ of a “white nationalist hate group”.[93] In response to the allegations, Žižek stated:
The friend send [sic] it to me, assuring me that I can use it freely since it merely resumes another’s line of thought. Consequently, I did just that – and I sincerely apologize for not knowing that my friend’s resume was largely borrowed from Stanley Hornbeck’s review of Macdonald’s book…. In no way can I thus be accused of plagiarizing another’s line of thought, of ‘stealing ideas’. I nonetheless deeply regret the incident.[94]
Defence of Eurocentrism [ edit ]
Žižek has expressed opinions in which he defends Eurocentrism[95] and recognizes positive aspects of the colonial rule.[96] These views have been criticized by Indian feminist Nivedita Menon,[97] by the Iranian intellectual Hamid Dabashi,[98] by the decolonial Argentine thinker Walter Mignolo[99] and even by someone closer to Žižek, the Mexican Marxist David Pavón Cuéllar,[100] among others.
Transgender issues [ edit ]
Žižek has published several articles concerning transgender issues that have proved controversial, and led to accusations of transphobia.
In 2016, he published an article called “The Sexual Is Political” in The Philosophical Salon,[101] within which transgender issues are a central topic. Žižek argues that, from the breakdown of biology-identity links implicit in “transgenderism”, the logical conclusion is a postgenderist vision of complete sexual fluidity. However, he claims, transgender subjects do not, in reality, show such “heroic indifference” to gender roles; instead, they seek a stable site (for instance, in relation to bathroom access). Drawing on Jacques Lacan’s theory of sexual difference, he argues that such a stable identification is impossible, because there is a fundamental antagonism in every sexual identity: this holds for cisgender subjects (inaccurately termed “‘normal’ heterosexuals”) as well as transgender subjects. Hence, he endorses a “General Gender” bathroom which accommodates this necessary incompletion of every sexual interpellation.
Che Gossett criticized Žižek for his use of the “pathologising” term “transgenderism”, for writing “about trans subjectivity with such assumed authority while ignoring the voices of trans theorists (academics and activists) entirely”, as well as for purportedly claiming that a “futuristic”, postgenderist vision underlies so-called “transgenderism”, against which Gossett argues that “trans and gender nonconforming people are situated (like the violence of the gender binary which we oppose) within the theoretical and political coordinates of history and history’s present tense — the afterlife of slavery and colonialism.”[102] Lacanian Sam Warren Miell criticized the article for rehearsing homophobic/transphobic clichés (noting Žižek’s quip about inter-species marriage as a possible “anti-discriminatory demand”, for instance), for mistakenly equating transgenderism and postgenderism, and for misusing Lacanian theory.[103]
Žižek defended his article in two follow-up pieces. The first addresses purported misreadings of his position,[104] while the second is a more sustained defence (against Miell) of the article’s application of Lacanian theory,[105] to which Miell responded in turn.[106] Douglas Lain also defended Žižek, claiming that, if one takes his comments in context, it becomes clear that he is “not opposed [to] the struggle of LGBTQ people” but is instead critiquing “a phony liberal ideology that set up the terms of the LGBTQ struggle”, “a certain utopian postmodern ideology that seeks to eliminate all limits, to eliminate all binaries, to go beyond norms because the imposition of a limit is patriarchal and oppressive.”[107]
In 2019, Žižek published an article in The Spectator entitled “Transgender dogma is naive and incompatible with Freud”,[108] which also discusses transgender issues. There, he argued that there is “a tension in LGBT+ ideology between social constructivism and (some kind of biological) determinism”, between, on the one hand, the idea that gender is a social construct, and, on the other, the idea that transgender people’s gender is an essential quality that precedes socialisation. He concludes the essay with a “Freudian solution” to this deadlock:
…psychic sexual identity is a choice, not a biological fact, but it is not a conscious choice that the subject can playfully repeat and transform. It is an unconscious choice which precedes subjective constitution and which is, as such, formative of subjectivity, which means that the change of this choice entails the radical transformation of the bearer of the choice.
In response to the title, McKenzie Wark had t-shirts made with the transgender flag and “Incompatible with Freud” printed on them.[109]
Both of these articles were criticized by Chris Coffman in her book Queer Traversals. Coffman criticises Žižek for engaging with the issue superficially, ignoring recent Lacanian scholarship and the voices of trans theorists, academics and activists, and “conflating transgenderism and ‘so-called postgenderism'”. According to Coffman, the position with which Žižek concludes the 2019 article is entirely consonant with transgender discourse, and hence Žižek’s opposal of psychoanalytic and transgender discourses is inaccurate.[110]
Works [ edit ]
Bibliography [ edit ]
Filmography [ edit ]
References [ edit ]
Citations [ edit ]
Slavoj Zizek Net worth, Height, Bio,Career, Relation, Fact, Social Media
Updated On May 19, 2022
Slavoj Zizek estimated Net Worth, Biography, Age, Height, Dating, Relationship Records, Salary, Income, Cars, Lifestyles & many more details have been updated below. Let’s check, How Rich is Slavoj Zizek in 2020-2022? Scroll below and check more details information about Current Net worth as well as Monthly/Year Salary, Expense, Income Reports!
Biography
Slavoj Zizek was born in Yugoslavia on March 21, 1949. Philosopher and cultural critic known for his research on philosophy and sociology at the University of Ljubljana. He and model Melania Knauss both studied at the University of Ljubljana. He received a Doctor of Arts degree from the University of Ljubljana.
On Popular Bio, He is one of the successful Philosopher. He has ranked on the list of those famous people who were born on March 21, 1949. He is one of the Richest Philosopher who was born in Yugoslavia. He also has a position among the list of Most popular Philosopher. Slavoj Zizek is 1 of the famous people in our database with the age of 70 years old.
Short Profile First Name Slavoj Last Name Zizek Profession Philosopher Age 70 years old Birth Sign Aries Birth Date March 21, 1949 Birth Place Yugoslavia Country Yugoslavia
Slavoj Zizek Net Worth
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Slavoj Zizek’s Net Worth:
$1-5 Million
Estimated Net Worth in 2022 $1-$3million Previous Year’s Net Worth (2020) Under Review Annual Salary Under Review. Income Source Primary Income source Philosopher (profession). Net Worth Verification Status Not Verified
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Slavoj Zizek net worth, birthday, age, height, weight, wiki, fact 2021-22! In this article, we will discover how old is Slavoj Zizek? Who is Slavoj Zizek dating now & how much money does Slavoj Zizek have?
SHORT PROFILE Father Not Available Mother Not Available Siblings Not Available Spouse Jela Krečič Children(s) Not Available
Slavoj Zizek Biography Slavoj Zizek is a famous Philosopher, who was born on March 21, 1949 in Yugoslavia. Philosopher and cultural critic known for his research on philosophy and sociology at the University of Ljubljana. According to Astrologers, Slavoj Zizek’s zodiac sign is Aries. His family was residing in Ljubljana when he was born.
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He received a Doctor of Arts degree from the University of Ljubljana.
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Facts & Trivia Slavoj Ranked on the list of most popular Philosopher. Also ranked in the elit list of famous celebrity born in Yugoslavia. Slavoj Zizek celebrates birthday on March 21 of every year.
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He was named one of the world’s Top 100 Global Thinkers by Foreign Policy magazine in 2012.
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Slavoj Zizek Biography
Slavoj Zizek was born in Yugoslavia on March 21, 1949. Slavoj Zizek Philosopher and cultural critic known for his research on philosophy and sociology at the University of Ljubljana. He and model Melania Knauss both studied at the University of Ljubljana.
He received a Doctor of Arts degree from the University of Ljubljana. He is one of the successful Philosopher.
He is one of the most successful Celebrity who was born in a city of Yugoslavia, Slavoj Zizek birth place is Yugoslavia, where He born in March 21, 1949. He is one of the Richest Philosopher.
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Slavoj Zizek Wiki
Full Name Slavoj Zizek Occupation Philosopher Slavoj Zizek Age 70 years old
Slavoj Zizek Birthday & Zodiac
Zodiac Sign Aries Birth Date March 21, 1949 Birth Place Yugoslavia Country Yugoslavia
Slavoj Zizek Height & Weight
Slavoj Zizek Height 6 feet 1 inch (155 cm) Slavoj Zizek Weight 110 lbs (50 kg)
Slavoj Zizek He was named one of the world’s Top 100 Global Thinkers by Foreign Policy magazine in 2012.
Slavoj Zizek Family
His family was residing in Ljubljana when he was born. Right now, we don’t have much information about personal life, we will update when necessary.
Slavoj Zizek Net Worth
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He is now 70 years old old.
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Slavoj Zizek Net Worth, Income, Salary, Earnings, Biography, How much money make?
Slavoj Zizek was born on March 21, 1949, in the Slovenian capital of Llubljana, Yugoslavia. Among his many works are The Pervert’s Guide to Ideology (2012), Liebe Dein Symptom wie Dich selbst! (1996), and The Pervert’s Guide to Cinema (1998). He lives in Los Angeles (2006).
Slavoj Zizek Net Worth : $ 11 Million Lets check out updated 2021 Slavoj Zizek Net Worth Income Salary report which is given below :
Slavoj Zizek’s Salary / Income:
Per Year: $ 4,00,000
Per Month: $ 32,000
Per Week: $ 8,000
Per Day: Per Hour: Per Minute: Per Second: $ 1140 $ 19 $ 0.3 $ 0.05
Slavoj Zizek Wiki Net Worth $11 Million Date Of Birth March 21, 1949 Place Of Birth Llubljana, Slovenia, Yugoslavia [now Slovenia] Profession Writer Star Sign Aries
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Slavoj Zizek Profile Full Name Slavoj Zizek Other’s Name Not Known Occupation Philosopher Home Town in a city of Yugoslavia Religion Not Available Ethnicity Not Available School Not Known College/University Not Available
Slavoj Zizek Biography Slavoj Zizek is a famous Philosopher, who was born on March 21, 1949 in Yugoslavia. Philosopher and cultural critic known for his research on philosophy and sociology at the University of Ljubljana.
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Age, Birthday & Horoscope
In 2022, Slavoj Zizek age 71 years. Slavoj Zizek birthday is March 21 & Horoscope is Aries.
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About Slavoj Zizek
Slavoj Zizek is a popular Slovenia,Socialist Federal Republic of Yugoslavia essayist who is most renowned for his essayist,university teacher,psychologist,cultural critic,politician,sociologist,theologian,cultural studies scholar,psychoanalyst,philosopher
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71 years old.
Born in Ljubljana
Zodiac Sign:Aries
Slavoj Zizek Net Worth (Writer)
In 1967, during an era of liberalization in Titoist Yugoslavia, Žižek enrolled at the University of Ljubljana and studied philosophy and sociology.
He had already begun reading French structuralists prior to entering university, and in 1967 he published the first translation of a text by Jacques Derrida into Slovenian. Žižek frequented the circles of dissident intellectuals, including the Heideggerian philosophers Tine Hribar and Ivo Urbančič, and published articles in alternative magazines, such as Praxis, Tribuna and Problemi, which he also edited. In 1971 he accepted a job as an assistant researcher with the promise of tenure, but was dismissed after his Master’s thesis was denounced by the authorities as being “non-Marxist”. He graduated from the University of Ljubljana in 1981 with a Doctor of Arts in Philosophy for his dissertation entitled The Theoretical and Practical Relevance of French Structuralism.
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