{"id":8204,"date":"2011-09-20T17:48:26","date_gmt":"2011-09-20T22:48:26","guid":{"rendered":"https:\/\/www.terada.ca\/discourse\/?p=8204"},"modified":"2011-09-20T18:06:37","modified_gmt":"2011-09-20T23:06:37","slug":"zizek-pt-2","status":"publish","type":"post","link":"https:\/\/www.terada.ca\/discourse\/2011\/09\/20\/zizek-pt-2\/","title":{"rendered":"\u017di\u017eek on Badiou pt 2 universal truth"},"content":{"rendered":"<p><a href=\"http:\/\/www.philosophyandscripture.org\/Issue1-2\/Slavoj_Zizek\/slavoj_zizek.html\" target=\"_blank\">\u017di\u017eek interview 2004 part 2<\/a><\/p>\n<p>This is where I think Agamben misreads Badiou (because Agamben\u2019s book is explicitly in polemic with Badiou) precisely concerning universality. What Agamben tries to prove is that Paul\u2019s position is not universality but even double division\u2014<strong>you cut a line, a division between those who are in and those who are out within every community.<\/strong> But I would say that precisely this is the Paulinian-Hegelian notion of universality, not universality as a positive encompassing feature.<\/p>\n<p>Universality is a line that cuts universally and this is, how shall I put it, absolutely unique in Christianity and this is what we are losing with these gnostic wisdoms and even with political correctness, tolerance, and so on, because the notion of truth there is not that of a fighting truth but that of differences, space open for everything.<strong> This notion of truth as painful, truth means you cut a line of difference<\/strong> . . . which is why for me, as I claim, you know that mysterious statement of Christ\u2019s<\/p>\n<blockquote><p><span style=\"color: #000000;\">\u201cI came here not to bring peace but a sword\u201d\u2014 I don\u2019t think this should be read as \u201ckill the bad guys.\u201d <strong>It is a militant work of love<\/strong>.<\/span><\/p><\/blockquote>\n<p>The key point for me is that Hegelian statement which I make all the time, which is that what dies on the cross is not a finite representative of God, but the God beyond himself. So that \u201cHoly Spirit\u201d means precisely, we are on our own, in a way. This terrible opening, this freedom, which, and here I am quite dogmatic: <span style=\"color: #0000ff; font-weight: bold;\">what we really mean by freedom was opened only through Judeo-Christian space.<\/span> <span style=\"color: #0000ff; font-weight: bold;\">Freedom in this radical sense<\/span> is &#8230; what Lacan would have called <span style=\"color: #0000ff; font-weight: bold;\">desire of the Other qua Other<\/span>.<\/p>\n<blockquote><p><span style=\"color: #000000;\">Without the abyss of the other, without perceiving the other in an abyss, without not knowing what the other wants, you are not free.<\/span><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"<p>\u017di\u017eek interview 2004 part 2 This is where I think Agamben misreads Badiou (because Agamben\u2019s book is explicitly in polemic with Badiou) precisely concerning universality. What Agamben tries to prove is that Paul\u2019s position is not universality but even double division\u2014you cut a line, a division between those who are in and those who are &hellip; <a href=\"https:\/\/www.terada.ca\/discourse\/2011\/09\/20\/zizek-pt-2\/\" class=\"more-link\">Continue reading<span class=\"screen-reader-text\"> &#8220;\u017di\u017eek on Badiou pt 2 universal truth&#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":[45,103,20],"tags":[137],"class_list":["post-8204","post","type-post","status-publish","format-standard","hentry","category-badiou","category-universal","category-zizek","tag-interview"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/8204","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=8204"}],"version-history":[{"count":8,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/8204\/revisions"}],"predecessor-version":[{"id":8206,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/8204\/revisions\/8206"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=8204"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=8204"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=8204"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}