{"id":3716,"date":"2009-09-10T22:50:51","date_gmt":"2009-09-11T03:50:51","guid":{"rendered":"https:\/\/www.terada.ca\/discourse\/?p=3716"},"modified":"2012-09-26T07:59:34","modified_gmt":"2012-09-26T12:59:34","slug":"zizek-deconstitution-of-subject","status":"publish","type":"post","link":"https:\/\/www.terada.ca\/discourse\/2009\/09\/10\/zizek-deconstitution-of-subject\/","title":{"rendered":"\u017di\u017eek deconstitution of subject"},"content":{"rendered":"<p>\u017di\u017eek, Slavoj. \u201cSchelling-for-Hegel: The \u2018Vanishing Mediator\u2019\u201d <span style=\"text-decoration: underline;\">The Indivisible Remainder<\/span>. London: Verso, 1996, 92-186.<\/p>\n<p><span style=\"color: #0000ff; font-weight: bold;\">Hegel\u2019s whole point is the subject <em>does NOT survive<\/em> the ordeal of negativity: he <em>effectively<\/em> loses his very essence, and passes over into his Other<\/span>. One is tempted to evoke here the science-fiction theme of changed identity, when a subject biologically survives, but is no longer the same person \u2013 this is what the Hegelian transubstantiation is about, and of course, it is this very transubstantiation which distinguishes Subject from Substance: <span style=\"color: #0000ff; font-weight: bold;\">\u2018subject\u2019 designates that X which is able to survive the loss of its very substantial identity, and to continue to live as the \u2018empty shell of its former self\u2019.<\/span><\/p>\n<p>[T]he symbolic order (the big Other) is organized around a hole in its very heart, around the traumatic <span style=\"font-weight: bold; font-size: 12pt;\">Thing<\/span> which makes it \u2018non-all\u2019; it is defined by the impossibility of attaining the <span style=\"font-weight: bold; font-size: 12pt;\">Thing<\/span>; however, it is this very reference to the void of the <span style=\"font-weight: bold; font-size: 12pt;\">Thing<\/span> that opens up the space for symbolization, since without it <span style=\"color: #0000ff; font-weight: bold;\">the symbolic order would immediately \u2018collapse\u2019 into the designated reality \u2013 this is to say, the distance that separates \u2018words\u2019 from \u2018things\u2019 would disappear.<\/span><\/p>\n<p>The void of the <span style=\"font-weight: bold; font-size: 12pt;\">Thing<\/span> is therefore <em>both things at the same time<\/em>: the inaccessible \u2018hard kernel\u2019 around which the symbolization turns, which eludes it, the cause of its failure, <em>and the very space of symbolization<\/em>, its condition of possibility.<\/p>\n<blockquote><p><span style=\"color: #000000;\">That is the \u2018loop\u2019 of symbolization: the very failure of symbolization opens up the void within which the process of symbolization takes place. 145<\/span><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"<p>\u017di\u017eek, Slavoj. \u201cSchelling-for-Hegel: The \u2018Vanishing Mediator\u2019\u201d The Indivisible Remainder. London: Verso, 1996, 92-186. Hegel\u2019s whole point is the subject does NOT survive the ordeal of negativity: he effectively loses his very essence, and passes over into his Other. One is tempted to evoke here the science-fiction theme of changed identity, when a subject biologically survives, &hellip; <a href=\"https:\/\/www.terada.ca\/discourse\/2009\/09\/10\/zizek-deconstitution-of-subject\/\" class=\"more-link\">Continue reading<span class=\"screen-reader-text\"> &#8220;\u017di\u017eek deconstitution of subject&#8221;<\/span><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[24,72,76,15,20],"tags":[],"class_list":["post-3716","post","type-post","status-publish","format-standard","hentry","category-lacan","category-objet-a","category-sub-destitute","category-subjectivity","category-zizek"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/3716","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/comments?post=3716"}],"version-history":[{"count":7,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/3716\/revisions"}],"predecessor-version":[{"id":9345,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/3716\/revisions\/9345"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=3716"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=3716"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=3716"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}