Less Than Nothing – Page 3

change universal term itself so it doesn’t need symptom as its unity

With regard to the opposition of liberal individualism and fundamentalism, today’s communitarians advocate a kind of Jungian “compensation theory”: we in the West put too much emphasis on individualism, neglecting the bonds of community, which then return to haunt us in the guise of the fundamentalist threat; the way to fight fundamentalism is thus to change our own view, to recognize in it the distorted image of the neglected aspect of our own identity. The solution lies in restoring the proper balance between individual and community, creating a social body in which collective and individual freedom organically supplement each other.

What is wrong here is this very figure of a balanced harmony of the two opposed principles. We should start, on the contrary, with the immanent “contradiction” (antagonism) of capitalist individualism―fundamentalism is ultimately a secondary, “reactive” phenomenon, an attempt to counteract and “gentrify” this antagonism.

For Hegel, the goal is thus not to (re)establish the symmetry and balance of the two opposing principles, but to recognize in one pole the symptom of the failure of the other (and not vice versa):

fundamentalism is a symptom of liberalism, Antigone is a symptom of Creon, etc.

The solution is to revolutionize or change the universal term itself (liberalism, etc.), so that it will no longer require its symptom as the guarantee of its unity.

Consequently, the way to overcome the tension between secular individualism and religious fundamentalism is not to find a proper balance between the two, but to abolish or overcome the source of the problem, the antagonism at the very heart of the capitalist individualist project. 303

From the Hegelian standpoint, what is missing here is the properly dialectical paradox of a Nothingness which is prior to Somethingness and, even more, of a weird Something which is less than nothing.

In other words, the Buddhist inter-relation and de-substantialization of reality remains at the level of the thorough interdependence of the opposite poles: no good without evil, no something without nothing, and vice versa―and we can overcome this duality only by way of withdrawing into the abyss of the absolute and unconditional Void.

But what about a properly Hegelian dialectical process in which negativity is not reduced to a self-mediation of the positive Absolute, but in which, on the contrary, positive reality appears as the result of self-relating negativity (or, with regard to ethics, in which the good is a self-negated or self-mediated evil)? 304

property is theft

Thieves respect property. They merely wish the property to become their property that they may more perfectly respect it. But philosophers dislike property as property; they wish to destroy the very idea of personal possession. Bigamists respect marriage, or they would not go through the highly ceremonial and even ritualistic formality of bigamy. But philosophers despise marriage as marriage. Murderers respect human life; they merely wish to attain a greater fullness of human life in themselves by the sacrifice of what seems to them to be lesser lives. But philosophers hate life itself, their own as much as other people’s … The common criminal is a bad man, but at least he is, as it were, a conditional good man. He says that if only a certain obstacle be removed―say a wealthy uncle―he is then prepared to accept the universe and to praise God. He is a reformer, but not an anarchist. He wishes to cleanse the edifice, but not to destroy it. But the evil philosopher is not trying to alter things, but to annihilate them

This provocative analysis demonstrates the limitation of Chesterton, and the inadequacy of his Hegelianism: what he does not grasp is that universal(ized) crime is no longer a crime―it sublates (negates/overcomes) itself as crime and turns from transgression into a new order. He is right to claim that, compared to the “entirely lawless” philosopher, burglars, bigamists, murderers even, are essentially moral: a thief is a “conditionally good man,” he does not deny property as such, he just wants more of it for himself and is then quite ready to respect it.

However, the conclusion to be drawn from this is that crime is as such “essentially moral,” that it desires simply a particular illegal reordering of the global moral order which itself should remain unchanged.

And, in a truly Hegelian spirit, one should take this proposition (of the “essential morality” of the crime) as far as its immanent reversal: not only is crime “essentially moral” (in Hegelese: an inherent moment of the deployment of the inner antagonisms and “contradictions” of the very notion of moral order, not something that disturbs moral order from outside, as an accidental intrusion); but morality itself is essentially criminal―again, not only in the sense that the universal moral order necessarily “negates itself” in particular crimes, but, more radically, in the sense that the way morality (and, in the case of theft, property) asserts itself is already in itself a crime―“property is theft,” as they used to say in the nineteenth century.

That is to say, we should pass from theft as a particular criminal violation of the universal form of property to this form itself as a criminal violation: what Chesterton fails to perceive is that the “universalized crime” he projects onto “lawless modern philosophy” and its political equivalent, the “anarchist” movement that aims at destroying the totality of civilized life, already exists in the guise of the existing rule of the law, so that the antagonism between the law and crime reveals itself to be inherent to crime, as the antagonism between universal and particular crime. 296

True adultery is not copulating outside marriage, but copulating in marriage without love: simple adultery just violates the Law from outside, while marriage without love destroys it from within, turning the letter of the Law against its spirit. So, to paraphrase Brecht once again: what is simple adultery compared to the adultery that is a loveless marriage?

as a properly Hegelian “negation of negation,” which resides in the decisive shift from the distortion of a notion to a distortion constitutive of this notion, that is, to this notion as a distortion-in-itself. Recall again Proudhon’s dialectical motto “property is theft”: the “negation of negation” is here the shift from theft as a distortion (“negation,” violation) of property to the dimension of theft inscribed into the very notion of property (nobody has the right to fully own the means of production; they are by nature inherently collective, so every claim “this is mine” is illegitimate). As we have just seen, the same goes for crime and law, for the passage from crime as the distortion (“negation”) of the law to crime as sustaining the law itself, the idea of the law itself as universalized crime. We should note that, in this notion of the “negation of negation,” the encompassing unity of the two opposed terms is the “lowest,” “transgressive” one: it is not crime which is a moment of law’s self-mediation (or theft which is a moment of property’s self-mediation); the opposition of crime and law is inherent to crime, law is a subspecies of crime, crime’s self-relating negation (in the same way that property is theft’s self-relating negation).

And, ultimately, does not the same go for nature itself? Here, the “negation of negation” is the shift from the idea that we are violating some natural balanced order to the idea that imposing on the Real such a notion of balanced order is in itself the greatest violation―which is why the premise, the first axiom even, of every radical ecology is “there is no Nature.”

first choice has to be wrong choice abstract universality and absolute

One should be very clear here: Hegel in no way subscribes to the standard liberal critique of the French Revolution which locates the wrong turn in 1792–3, whose ideal is 1789 without 1793, the liberal phase without the Jacobin radicalization ― for him 1793–4 is a necessary immanent consequence of 1789; by 1792, there was no possibility of taking a more “moderate” path without undoing the Revolution itself. Only the “abstract” Terror of the French Revolution creates the conditions for post-revolutionary “concrete freedom.”

If one wants to put it in terms of choice, then Hegel here follows a paradoxical axiom which concerns logical temporality: the first choice has to be the wrong choice. Only the wrong choice creates the conditions for the right choice.

Therein resides the temporality of a dialectical process: there is a choice, but in two stages. The first choice is between the “good old” organic order and the violent rupture with that order―and here, one should take the risk of opting for “the worse.” This first choice clears the way for the new beginning and creates the condition for its own overcoming, for only after the radical negativity, the “terror,” of abstract universality has done its work can one choose between this abstract universality and concrete universality. There is no way to obliterate the temporal gap and present the choice as threefold, as the choice between the old organic substantial order, its abstract negation, and a new concrete universality.

It is this paradoxical priority of the wrong choice that provides the key to the Hegelian “reconciliation”: it is not the organicist harmony of a Whole within which every moment sticks to its particular place, as opposed to a field torn apart, in which every moment strives to assert its one-sided autonomy.

Every particular moment does fully assert itself in its one-sided autonomy, but this assertion leads to its ruin, to its self-destruction―and this is the Hegelian “reconciliation”: not a direct reconciliation in mutual recognition, but a reconciliation in and through the struggle itself.

The “harmony” Hegel depicts is the strange harmony of “extremes” themselves, the mad violent dance of every extreme turning into its opposite. Within this mad dance, the Absolute is not the all-encompassing container, the space or field within which particular moments are at war with each other―it is itself caught up in the struggle. 290

my critic misreads my claim that “the ‘transcendent world of formlessness’ (in short: the Absolute) is at war with itself; this means that (self-)destructive formlessness (absolute, self-relating negativity) must appear as such in the realm of finite reality”:

he reads these lines as if I am asserting that the Hegelian Absolute is the abstract negativity of a Universal suspending all its particular content, the proverbial night in which all cows are black, and then triumphantly makes the elementary point that, on the contrary, the Hegelian Absolute is a concrete universal.

But the choice proposed here by my critic―the choice between abstract universality and concrete organic system in which the universal engenders and contains the wealth of its particular determinations―is a false one: what is missing here is the third, properly Hegelian, choice, precisely the one I invoked in the quoted passage, namely

the choice of abstract universality as such, in its opposition to its particular content, appearing within its own particular content (as one of its own species), encountering among its species as its own “oppositional determination.”

It is in this sense that “the ‘transcendent world of formlessness’ (in short: the Absolute) is at war with itself” and that “(self-)destructive formlessness (absolute, self-relating negativity) must appear as such in the realm of finite reality”: this abstract universality becomes “concrete” not only by deploying itself in the series of its particular determinations, but by including itself in this series.

It is because of this self-inclusion (self-referentiality) that the Absolute is “at war with itself,” as in the case of Revolutionary Terror, where abstract negativity is no longer a transcendent In-itself, but appears “in its oppositional determination,” as a particular force opposed to and destroying all (other) particular content.

In more traditional Hegelian terms, this is what it means to say that, in a dialectical process, every external opposition, every struggle between the subject and its external opposite, gives way to an “internal contradiction,” to a struggle of the subject with itself: in its struggle against Faith, Enlightenment is at war with itself, it opposes itself to its own substance. Denying that the Absolute is “at war with itself” means denying the very core of the Hegelian dialectical process, reducing it to a kind of Oriental Absolute, a neutral or impassive medium in which particulars struggle against each other. 291

the Absolute is the “result of itself,” the outcome of its own activity. What this means is that, in the strict sense of the term, there is no Absolute which externalizes or particularizes itself and then unites itself with its alienated Otherness: the Absolute emerges out of this process of alienation; that is, as the result of its own activity, the Absolute “is” nothing but its “return to itself.” The notion of an Absolute which externalizes itself and then reconciles itself with its Otherness presupposes the Absolute as given in advance, prior to the process of its becoming; it posits as the starting point of the process what is effectively its result. 291

God is at war with himself, which is why he has to “enter” the fallen world in the guise of his oppositional determination, as a miserable individual called Jesus? 292

totality and the Absolute objective spirit

No deduction will bring us from chaos to order; and to locate this moment of the magical turn, this unpredictable reversal of chaos into Order, is the true aim of dialectical analysis. For example, the aim of the analysis of the French Revolution is not to unearth the “historical necessity” of the passage from 1789 to the Jacobin Terror and then to Thermidor and Empire, but rather to reconstruct this succession in terms of a series of (to use this anachronistic term) existential decisions made by agents who, caught up in a whirlwind of action, had to invent a way out of the deadlock (in the same way that Lacan reconceptualizes the succession of oral, anal, and phallic stages as a series of dialectical reversals).

… the Hegelian totality is not merely the totality of the actual content; it includes the immanent possibilities of the existing constellation.

To “grasp a totality” one should include its possibilities; to grasp the truth of what there is, one should include its failure, what might have happened but was missed.

But why should this be the case? Because the Hegelian totality is an “engaged” totality, a totality disclosed to a partial partisan view, not a “neutral” overview transcending engaged positions―as Georg Lukács recognized, such a totality is accessible only from a practical standpoint that considers the possibility of changing it.

As a rule, Hegel’s famous suggestion that one should conceive the Absolute not only as substance but also as subject conjures up the discredited notion of some kind of “absolute Subject,” a mega-Subject creating the universe and keeping watch over our destiny. For Hegel, however, the subject, at its very core, also stands for finitude, the cut, the gap of negativity, which is why God only becomes subject through Incarnation: he is not already in himself, prior to Incarnation, a mega-Subject ruling the universe. Kant and Hegel are usually contrasted along the lines of finite versus infinite: the Hegelian subject as the totalizing and infinite One which mediates all multiplicity; the Kantian subject marked by finitude and the gap that forever separates it from the Thing. But, at a more fundamental level, is not exactly the opposite the case?

The basic function of the Kantian transcendental subject is to continuously enact the transcendental synthesis of apperception, to bring into One the multitude of sensible impressions; while the Hegelian subject is, in its most basic dimension, the agent of splitting, division, negativity, redoubling, the “fall” of Substance into finitude.

Consequently, it is crucial not to confuse Hegel’s “objective spirit” with the Diltheyan notion of a life-form, a concrete historical world, as “objectivized spirit,” the product of a people, its collective genius: the moment we do this, we miss the point of “objective spirit”, which is precisely that

it is spirit in its objective form, experienced by individuals as an external imposition, a constraint even―there is no collective or spiritual super-Subject that would be the author of “objective spirit,” whose “objectivization” this spirit would have been.

In short, for Hegel there is no collective Subject, no Subject-Spirit beyond and above individual humans.

Therein resides the paradox of “objective spirit”: it is independent of individuals, encountered by them as given, pre-existent, as the presupposition of their activity; yet it is nonetheless spirit, that is, something that exists only insofar as individuals relate their activity to it, only as their (pre)supposition. 286

critique of noumena

with his philosophical revolution, Kant made a breakthrough the radicality of which he was himself unaware; so, in a second move, he withdraws from this radicality and desperately tries to navigate into the safe waters of a more traditional ontology. Consequently, in order to pass “from Kant to Hegel,” we have to move not “forward” but backward: back from the deceptive envelope to identify the true radicality of Kant’s breakthrough―in this sense, Hegel was literally “more Kantian than Kant himself.” 208-281

… the limit between phenomena and noumena is not the limit between two positive spheres of objects, since there are only phenomena and their (self-)limitation, their negativity. The moment we get this, the moment we take Kant’s thesis on the negative employment of “noumena” more literally than he did himself, we pass from Kant to Hegel, to Hegelian negativity. 282

This is how one should read the key statement that understanding “limits sensibility by applying the term noumena to things in themselves (things not regarded as appearances). But in so doing it at the same time sets limits to itself, recognizing that it cannot know these noumena through any of the categories.” Our understanding first posits noumena as the external limit of “sensibility” (that is, of the phenomenal world, objects of possible experience): it posits another domain of objects, inaccessible to us.

But in doing so, it “limits itself”: it admits that, since noumena are transcendent, never to be an object of possible experience, it cannot legitimately treat them as positive objects. That is to say, in order to distinguish noumena and phenomena as two positive domains, our understanding would have to adopt the position of a meta-language, exempt from the limitation of phenomena, dwelling somewhere above the division.

Since, however, the subject dwells within phenomena, how can it perceive their limitation (as Wittgenstein also noted, we cannot see the limits of our world from within our world)? The only solution is that the limitation of phenomena is not external but internal, in other words that the field of phenomena is in itself never “all,” complete, a consistent Whole; this self-limitation of phenomena assumes in Kant the form of the antinomies of pure reason.

There is no need for any positive transcendent domain of noumenal entities which limit phenomena from outside ― phenomena with their inconsistencies, their self-limitations, are “all there is.”

The key conclusion to be drawn from this self-limitation of phenomena is that it is strictly correlative to subjectivity: there is a (transcendental) subject only as correlative to the inconsistency, self-limitation, or, more radically, “ontological incompleteness,” of phenomenal reality.

The moment we conceive the inconsistency and self-limitation of phenomenal reality as secondary, as the effect of the subject’s inability to experience the transcendent In-itself the way it “really is,” the subject (as autonomous-spontaneous) becomes a mere epi-phenomenon, its freedom becomes a “mere appearance” conditioned by the fact that noumena are inaccessible to it (to put it in a somewhat simplified way: I experience myself as free insofar as the causality which effectively determines me is inaccessible to me).

In other words, the subject’s freedom can be ontologically grounded only in the ontological incompleteness of reality itself. 283

Noumena designate the In-itself as it appears to us, embedded in phenomenal reality; if we designate our unknowns as “ noumena,” we thereby introduce a gap which is not warranted by their mere unknowability: there is no mysterious gap separating us from the unknown, the unknown is simply unknown, indifferent to being-known. In other words, we should never forget that what we know (as phenomena) is not separated from things-in-themselves by a dividing line, but is constitutive of them: phenomena do not form a special ontological domain, they are simply part of reality. 283

big Other

Does this mean that the ultimate subjective position we can adopt is that of a split which characterizes the fetishistic disavowal? Is it the case that all we can do is take the stance of: “although I know very well that there is no big Other, that the big Other is only the sedimentation, the reified form, of intersubjective interactions, I am compelled to act as if the big Other is an external force which controls us all”? It is here that Lacan’s fundamental insight into how the big Other is “barred,” lacking, in-existent even, acquires its weight: the big Other is not the substantial Ground, it is inconsistent or lacking, its very functioning depends on subjects whose participation in the symbolic process sustains it.

In place of both the submersion of the subject in its substantial Other and the subject’s appropriation of this Other we thus have a mutual implication through lack, through the overlapping of the two lacks, the lack constitutive of the subject and the lack of/in the Other itself.

It is perhaps time to read Hegel’s famous formula “One should grasp the Absolute not only as substance, but also as subject” more cautiously and literally: the point is not that the Absolute is not substance, but subject. The point is hidden in the “not only … but also,” that is, in the interplay between the two, which also opens up the space of freedom ―

we are free because there is a lack in the Other, because the substance out of which we grew and on which we rely is inconsistent, barred, failed, marked by an impossibility.

But what kind of freedom is thereby opened up? Here we should raise a clear and brutal question in all its naïveté: if we reject Marx’s critique and embrace Hegel’s notion of the owl of Minerva which takes flight only at dusk―that is, if we accept Hegel’s claim that the position of an historical agent able to identify its own role in the historical process and to act accordingly is inherently impossible, since such self-referentiality makes it impossible for the agent to factor in the impact of its own intervention, of how this act itself will affect the constellation ― what are the consequences of this position for the act, for emancipatory political interventions?

Does it mean that we are condemned to acting blindly, to taking risky steps into the unknown whose final outcome totally eludes us, to interventions whose meaning we can establish only retroactively, so that, at the moment of the act, all we can do is hope that history will show mercy (grace) and reward our intervention with at least a modicum of success?

But what if, instead of conceiving this impossibility of factoring in the consequences of our acts as a limitation of our freedom, we conceive it as the zero-level (negative) condition of our freedom? 263The personalized notion of God as a wise old man who, sitting somewhere up there in the heavens, rules the world according to his caprice, is nothing but the mystified positive expression of our ignorance―when our knowledge of actual natural causal networks is limited, we as it were fill in the blanks by projecting a supreme Cause onto an unknown highest entity. From the Hegelian view, Spinoza just needs to be taken more literally than he was ready to take himself: what if this lack or incompleteness of the causal network is not only epistemological but also ontological? What if it is not only our knowledge of reality but reality itself which is incomplete?

In this sense Dostoyevsky was right: it is only the personalized God―insofar as he is the name for a desiring/lacking Other, for a gap in the Other―who gives freedom: I am not free by being the creator and master of all reality, when nothing resists my power to appropriate all heterogeneous content; I am free if the substance of my being is not a full causal network, but an ontologically incomplete field. This incompleteness is (or, rather, can also be) signaled by an opaque desiring God, a God who is himself marked by imperfections and finitude, so that when we encounter him, we confront the enigma of “What does he want?” an enigma which holds also for God himself (who does not know what he wants).

But, again, what does this mean for our ability to act, to intervene in history? There are in French two words for the “future” which cannot be adequately rendered in English: futur and avenir. Futur stands for the future as the continuation of the present, as the full actualization of tendencies which are already present, while avenir points more towards a radical break, a discontinuity with the present ― avenir is what is to come (à venir), not just what will be.

For example, in the contemporary apocalyptic situation, the ultimate horizon of the “future” is what Jean-Pierre Dupuy calls the dystopian “fixed point,” the zero-point of ecological breakdown, global economic and social chaos, etc. ― even if it is indefinitely postponed, this zero-point is the virtual “attractor” towards which our reality, left to itself, tends.

The way to combat the future catastrophe is through acts which interrupt this drifting towards the dystopian “fixed point,” acts which take upon themselves the risk of giving birth to some radical Otherness “to come.”

We can see here how ambiguous the slogan “no future” is: at a deeper level, it designates not the impossibility of change, but precisely what we should be striving for―to break the hold the catastrophic “future” has over us, and thereby to open up the space for something New “to come.” 264

Žižek Hegel dialectic

There are two ways to break out of this “idealism”: either one rejects Hegel’s dialectics as such, dismissing the notion of the subjective “mediation” of all substantial content as irreducibly “idealist,” proposing to replace it with a radically different matrix (Althusser: structural (over)determination; Deleuze: difference and repetition; Derrida: différance; Adorno: negative dialectics with its “preponderance of the objective”); or one rejects such a reading of Hegel (focused on the idea of “reconciliation” as the subjective appropriation of the alienated substantial content) as “idealist,” as a misreading which remains blind to the true subversive core of Hegel’s dialectic.

This is our position: the Hegel of the absolute Subject swallowing up all objective content is a retroactive fantasy of his critics, starting with late Schelling’s turn to “positive philosophy.” This “positivity” is found also in the young Marx, in the guise of the Aristotelian reassertion of positive forces or potentials of Being pre-existing logical or notional mediation. One should thus question the very image of Hegel-the-absolute-idealist presupposed by his critics — they attack the wrong Hegel, a straw man.

What are they unable to think? The pure processuality of the subject which emerges as “its own result.”

This is why talk about the subject’s “self-alienation” is deceptive, as if the subject somehow precedes its alienation―what this misses is the way the subject emerges through the “self-alienation” of the substance, not of itself. […] 261

What if, in its innermost core, Hegel’s dialectic is not a machine for appropriating or mediating all otherness, for sublating all contingency into a subordinated ideal moment of the notional necessity? What if Hegelian “reconciliation” already is the acceptance of an irreducible contingency at the very heart of notional necessity? What if it involves, as its culminating moment, the setting-free of objectivity in its otherness? 262

In other words, Adorno does not see how what he is looking for (a break-out from the confines of Identity) is already at work at the very heart of the Hegelian dialectic, so that it is Adorno’s very critique which obliterates the subversive core of Hegel’s thought, retroactively cementing the figure of his dialectic as the pan-logicist monster of the all-consuming Absolute Notion. 262

Ž on Levinas Butler pt2

But, again, cannot this fidelity be understood precisely as a fidelity to the call of the vulnerable Other in all its precariousness? 🙂 This is Critchley’s argument that Ž disagrees with:)

The answer is not that the ethical agent should also experience his or her own fragility ― the temptation to be resisted here is the ethical domestication of the neighbor, or what Levinas effectively did with his notion of the neighbor as the abyssal point from which the call of ethical responsibility emanates.

Levinas deploys the notion of the subject as constituted by its recognition of an unconditional ethical Call engendered by the experience of injustices and wrongs: the subject emerges as a reaction to the traumatic encounter with the helpless suffering Other (the Neighbor).

This is why it is constitutively decentered, not autonomous, but split by the ethical Call, a subject defined by the experience of an internalized demand that it can never meet, a demand that exceeds it.

The paradox constitutive of the subject is thus that the demand that the subject cannot meet is what makes the subject, so that the subject is constitutively divided, its autonomy “always usurped by the heteronomous experience of the other’s demand”: “my relation to the other is not some benign benevolence, compassionate care or respect for the other’s autonomy, but is the obsessive experience of a responsibility that persecutes me with its sheer weight. I am the other’s hostage.”37

My elementary situation is thus that of an eternal struggle against myself: I am forever split between egotistic rootedness in a particular familiar world around which my life gravitates, and the unconditional call of responsibility for the Other: “The I which arises in enjoyment as a separate being having apart in itself the centre around which its existence gravitates, is confirmed in its singularity by purging itself of this gravitation, and purges itself interminably.” [Critchley Infinitely Demanding]

Levinas likes to quote Dostoyevsky here: “We are all responsible for everything and guilty in front of everyone, but I am that more than all others.” The underlying cruelty is that of the superego, of course.

What is the superego? In a Motel One, close to Alexanderplatz in Berlin, the do-not-disturb signs read: “I am enjoying my Motel One room … please don’t disturb!” Not only is this message obscene insofar as it compels the hotel guest who wants peace and quiet to declare that he is enjoying his room, the deeper obscenity resides in the fact that his desire not to be disturbed is implicitly characterized as a desire to enjoy himself in peace (and not, for example, to sleep or to work).

Recall the strange fact, regularly evoked by Primo Levi and other Holocaust survivors, about how their intimate reaction to their survival was marked by a deep split: consciously, they were fully aware that their survival was the result of a meaningless accident, that they were not in any way guilty for it, that the only guilty perpetrators were their Nazi torturers. At the same time, they were (more than merely) haunted by an “irrational” feeling of guilt, as if they had survived at the expense of others and were thus somehow responsible for their deaths ― as is well known, this unbearable feeling of guilt drove many of them to suicide. This displays the agency of the superego at its purest: as the obscene agency which manipulates us into a spiraling movement of self-destruction.

The function of the superego is precisely to obfuscate the cause of the terror constitutive of our being-human, the inhuman core of being-human, the dimension of what the German Idealists called negativity and Freud called the death drive. Far from being the traumatic hard core of the Real from which sublimations protect us, the superego is itself a mask screening off the Real.

For Levinas, the traumatic intrusion of the radically heterogeneous Real Thing which decenters the subject is identical with the ethical Call of the Good, while, for Lacan, on the contrary, it is the primordial “evil Thing,” something that can never be sublated into a version of the Good, something which forever remains a disturbing cut. Therein lies the revenge of Evil for our domestication of the Neighbor as the source of the ethical call: the “repressed Evil” returns in the guise of the superego’s distortion of the ethical call itself.

But there is a further question to be raised here: is the opposition between fellow-man and Neighbor the ultimate horizon of our experience of others?

It is clear that for Levinas the “face” is not the name for my fellow-man with whom I can empathize, who is “like me,” my semblant, but the name for a radical facelessness, for the Real of the abyss of an Otherness whose intrusion destabilizes every homeostatic exchange with others.

However, does not the very fact that Levinas can use the term “face” to designate its opposite, the faceless abyss of the other, point to the link between the two, to the fact that they belong to the same field? Is not the faceless abyss of the Neighbor a faceless Beyond engendered by the face itself, the face’s inherent overcoming, like the terrifying image (vortex, maelstrom, Medusa’s head, Irma’s throat …) which is too strong for our eyes, which closes down the very dimension of what can be seen?

Insofar as, for Lacan, the face functions as an imaginary lure, the Real of the faceless Neighbor is the imaginary Real; the question is thus whether there is another, symbolic, Real. What emerges if, in a vague homology, we push the symbolic as far as the same self-canceling into which the face is pushed to give rise to the faceless abyss of the Neighbor?

What would be the status of the human individual as a symbolic Real?

What emerges at this point is the subject, the Cartesian cogito which, according to Lacan, is none other than the subject of the unconscious. No wonder that Lacan refers to this subject as an “answer of the real”: it emerges when the symbolic is pushed to the limit of its impossibility, of its immanent Real. This subject is totally de-substantialized; coinciding with its own failure-to-be, it is a mere cut, a gap, in the order of being.

If the axis fellow-man/Neighbor remains our ultimate horizon, we have to abandon the dimension of universality: the Neighbor is a singular abyss which resists universality.

But is it then the case that the non-universalizable Neighbor is the ultimate horizon of our ethico-political activity? Is the highest norm the injunction to respect the neighbor’s Otherness?

No wonder Levinas is so popular today among leftist-multiculturalist liberals who improvise endlessly on the motif of impossible universality―every universality is exclusive, it imposes a particular standard as universal.

The question to be posed here is whether every ethical universality is really based on the exclusion of the abyss of the Neighbor, or whether there is a universality which does not exclude the Neighbor.

The answer is: yes, the universality grounded in the “part of no-part,” the singular universality exemplified in those who lack a determined place in the social totality, who are “out of place” in it and as such directly stand for the universal dimension.

Ž on Levinas Butler pt1

Leszek Kolakowski once wrote that man can be a moral being only insofar as he is weak, limited, fragile, and with a “broken heart” ― this is the liberal core of Levinas’s thought, a core to which Butler also subscribes when she focuses on the fragile symbolic status of a human subject, caught in the abyss of decentered symbolic representation, and whose very identity hinges on an external, inconsistent network. Precarious Life, London: Verso Books 2006.

It is this precarious status of subjectivity which functions as the zero-level of all ethics: the absolute call, the injunction, emanating from the vulnerable neighbor’s face. To be an ethical subject means to experience oneself, in one’s singularity, as the addressee of that unconditional call, as responsible and responding to it even when one chooses to ignore it.

[From a Christian perspective, we should go to the end here: if man is created in God’s image, the becoming-man-of-God means that the same goes for God: in Christ, God becomes a fragile absolute, precarious, vulnerable, and impotent.]

The first thing to note here is the basic asymmetry of the situation: the other’s face makes an unconditional demand on us; we did not ask for it, and we are not allowed to refuse it. (And, of course, what Levinas means by “the face” is not directly the physical face: a face can also be a mask for the face, there is no direct representation of the face.)

This demand is the Real which cannot be captured by any words; it marks the limit of language, every translation of it into language already distorts it. It is not simply external to discourse―it is its inner limit, as the encounter with the other which opens up the space for discourse, since there can be no discourse without the other. It is the real of a violent encounter that (as Badiou would put it) throws me out of my existence as a human animal. 827

[The irony here is that, with Butler, the encounter with the Other in its precariousness and fragility (finitude, mortality) has exactly the same structure as the Badiouian encounter of the Event which opens up the dimension of immortality or eternity.]

And Butler is fully justified in emphasizing that this ethical injunction, at its most basic level, is a reaction to the quasi-automatic reaction to get rid of the other-neighbor, to kill him (this urge can easily be accounted for in Freudo-Lacanian terms as the basic reaction to the encounter with the intrusive Neighbor-Thing)

But for Freud and Lacan (as was convincingly elaborated by Jean Laplanche), the traumatic encounter with the Other as a desiring which “interrupts the narcissistic circuit” is precisely the basic experience constitutive of desiring subjectivity―which is why, for Lacan, desire is a “desire of the Other.”

Thus Lacan’s “ethics of psychoanalysis” stands for his attempt to demonstrate that there is an ethical dimension discovered in the psychoanalytic experience, … Lacan’s option involves neither the aggressive thrust to annihilate the Other – Neighbor-Thing, nor its reversal into accepting the Other as the source of an unconditional ethical injunction. But why not?

🙂 constitutive of desiring subjectivity, is this initial approach what do you want. the enigma of the desire of the other which is mind blowing and throws us totally out of joint, we react as one would violently, or indifference, but the ethical call is to not forego hiding away, and to do something. This something as we have seen is within the 4 discourses 🙂

We should note that, in Levinas’s account, it is not me who experiences myself as precarious, but the Other who addresses me. This is why, in my very asymmetric subordination to the Other’s call, in my unconditional responsibility, in my being taken hostage by the Other, I assume supremacy over the Other.

Do we not encounter this wounded-precarious Other almost daily, in advertisements for charity which bombard us with images of starving or disfigured children crying in agony? Far from undermining the hegemonic ideology, such adverts are one of its exemplary manifestations. 828

Butler shows how the face itself can function as an instrument of dehumanization, like the faces of evil fundamentalists or despots (bin Laden, Saddam Hussein), and how the power regime also decides which faces we are allowed to see as worthy of grief and mourning and which not — it was pictures of children burning from napalm that generated ethical outrage in the US public over Vietnam. Today, the very fragility of the suffering Other is part of the humanitarian ideological offensive. 828

***

What must be added to the precariousness and vulnerability of the ethical subject is the notion of absolute fidelity, the reference to an absolute point of infinity, in accordance with Pascal’s well-known thought that man is a tiny speck of dust in the universe, but at the same time infinite spirit. 828

***

Fragility alone does not account for ethics ― the gaze of a tortured or wounded animal does not in itself make it an ethical subject. The two minimal components of the ethical subject are its precarious vulnerability and its fidelity to an “immortal Truth” (a principle for which, in clear and sometimes ridiculous contrast to its vulnerability and limitations, the subject is ready to put everything at stake)―it is only this presence of an “immortal Truth” that makes human vulnerability different from that of a wounded animal. Furthermore, to these two, we should also add the “demonic” immortality whose Freudian name is the (death) drive, the very core of the Neighbor-Thing. 829

[This is why, in psychoanalytic treatment, there is no face-to-face, neither the analyst nor his analysand sees the other’s face: only in this way can the dimension of the Neighbor-Thing emerge.]

4 basic existential positions

Four basic existential positions:

the individual (what Badiou calls the “human animal,” the ordinary human being oriented by utilitarian motives and engaged in “servicing the goods”);
the human (the individual aware of the precariousness and mortality of its position);
the subject (a human being that overcomes its subordination to the “pleasure principle” by way of a heroic fidelity to a Truth-Event);
the neighbor (not the Levinasian version, which is closer to the second position, but the Freudo-Lacanian one, the abyssal inhuman Ding whose proximity causes anxiety).

The individual is a positively attuned human (living an ordinary life),in contrast to the negatively attuned human (aware of the precariousness and mortality of its condition);

the subject is a positively attuned agent engaged in an over-human truth-process, in contrast to the neighbor attuned to the negative stance of anxiety.

Different figures can be located along these lines―for example, Christ is a “human subject,” combining precarious mortality with a fidelity to Truth. 826

Night of the World LTN

Our hypothesis is that it is only with reference to this abyss (Night of the World) that one can answer the question “How can an Event explode in the midst of Being? How must the domain of Being be structured so that an Event is possible within it?”

Hegelian one: one can and should fully assert creation ex nihilo in a materialist (non-obscurantist) way if one asserts the non-All (ontological incompleteness) of reality. From this standpoint, an Event is irreducible to the order of Being (or to a situation with regard to which it is Event); it is also In-itself not just a “fragment of being,” not because it is grounded in some “higher” spiritual reality, but because it emerges out of the void in the order of being. 823

The only solution here is to admit that the couple Being/Event is not exhaustive, that there must be a third level.

Insofar as an Event is a distortion or twist of Being, is it not possible to think this distortion independently of (or as prior to) the Event,

so that the “Event” ultimately names a minimal “fetishization” of the immanent distortion of the texture of Being into its virtual object-cause?

And is not the Freudo-Lacanian name for this distortion the drive, the death drive?

Badiou distinguishes man qua mortal “human animal” from the “inhuman” subject as the agent of a truth-procedure: as an animal endowed with intelligence and able to develop instruments to reach its goals, man pursues happiness and pleasure, worries about death, and so on; but only as a subject faithful to a Truth-Event does man truly rise above animality.

How, then, does the Freudian unconscious fit into this duality of the human animal and the subject (defined by its relation to the Truth-Event)? 823

the “human animal,” a living being bent on survival, a being whose life follows “pathological” interests (in the Kantian sense): the “human animal” leads a life regulated by the pleasure principle, a life unperturbed by the shocking intrusion of a Real which introduces a point of fixation that persists “beyond the pleasure principle.” What distinguishes humans from animals (the “human animal” included) is not consciousness―one can easily concede that animals do have some kind of self-awareness―but the unconscious: animals do not have the Unconscious. One should thus say that the Unconscious, or, rather, the domain of the “death drive,” this distortion or destabilization of animal instinctual life, is what renders a life capable of transforming itself into a subject of Truth: only a living being with an Unconscious can become the receptacle of a Truth-Event.

The problem with Badiou’s dualism is thus that it ignores Freud’s basic lesson:

there is no “human animal,” a human being is from its birth (and even before) torn away from its animal constraints, its instincts are “denaturalized,” caught up in the circularity of the (death) drive, functioning “beyond the pleasure principle,” marked by the stigma of what Eric Santner called “undeadness” or the excess of life.

This is why there is no place for the “death drive” in Badiou’s theory, for that “distortion” of human animality which precedes the fidelity to an Event.

Truth in LTN

This couple is, however, clearly not “strong enough” to provide the coordinates for Badiou’s notion of a Truth-Event: a Truth-Event is not only the “revenge” of the inconsistency upon a consistent situation;

fidelity to a Truth-Event is a work of imposing a new order onto the multiplicity of Being, for Truth is a “project” which is enforced upon the unnamable of a situation.

In a way, Truth is itself even more forcefully imposing than a World: there is no pre-established harmony between Being and Event, for the enforcing of a Truth onto the multiple reality in no way “expresses” the “inner truth” of reality itself. 814