{"id":8507,"date":"2011-10-25T14:59:40","date_gmt":"2011-10-25T19:59:40","guid":{"rendered":"https:\/\/www.terada.ca\/discourse\/?p=8507"},"modified":"2011-10-25T15:26:06","modified_gmt":"2011-10-25T20:26:06","slug":"8507","status":"publish","type":"post","link":"https:\/\/www.terada.ca\/discourse\/2011\/10\/25\/8507\/","title":{"rendered":"zizekian critique of butler"},"content":{"rendered":"

Behi, Kambiz. “The \u201cReal\u201d in Resistance: Transgression of Law as Ethical Act” Unbound<\/em> Vol. 4: 30, 2008.<\/p>\n

Foucault\u2019s pluralistic notion of power discourse as a heterogeneous field of multiple resistances only allows for the subversion and rearticulation of power relations within the symbolic field. In other words, the Foucauldian notion of
\nresistance is always immanent to power and therefore any new Symbolic order created after a successful resistance (revolution) is inherently of the same structural bases of juridico-political order as the previous one. Psychoanalytic theory, … points to a third conception of resistance \u2014 beyond structuralist or poststructuralist conceptions\u2014by introducing the possibility for a radical rearticulation of the entire Symbolic order by means of an act proper: through passing into \u201csymbolic death\u201d (\u017di\u017eek\u00a0Ticklish Subject.<\/em> 1999:262). From the perspective of Lacanian theory, Foucault\u2019s notion of resistance is a \u201cfalse transgression that reasserts the symbolic status quo and even serves as a positive condition of its functioning\u201d (262).<\/p>\n

\u017di\u017eek points out that resistance of the Real is much more than just a performative act that reconfigures \u201cone\u2019s symbolic condition via its repetitive displacements\u201d:<\/p>\n

one should maintain the crucial distinction between a mere \u2018performative reconfiguration\u2019, a subversive displacement which remains within the hegemonic field and, as it were, conducts an internal guerrilla war of turning the terms of the hegemonic field against itself, and the much more radical act of a thorough reconfiguration of the entire field which redefines the very conditions of socially sustained performativity <\/span> (Ticklish Subject<\/em> 1999:264).<\/p>\n

\u017di\u017eek reiterates that performative reconfigurations \u201cultimately support what they intend to subvert, since the very field of such \u2018transgressions\u2019 is already taken into account, even engendered, by the hegemonic form\u201d of symbolic norms and their codified transgressions (1999:264). The matrix of the Symbolic order is deeply invested in a set of ideological institutions, rituals, and practices, which cannot be effectively undermined by linguistic transgressions or performative gestures because they are of the same Symbolic type. Through the Lacanian concept of Real, it is possible to conceptualize resistance to law as an already completed act which originates from the remainder of subjection process\u2014a bit of the Real that is refused in the Symbolic.<\/p>\n

A Real act of resistance opens up the possibility for articulating an ethics of the Real that is irreducible to a speech or performative act, which relies on a pre-established set of symbolic rules. Resistance of the Real is an already completed act, originating from that bit of the Real that always refuses the Symbolic.<\/p>\n","protected":false},"excerpt":{"rendered":"

Behi, Kambiz. “The \u201cReal\u201d in Resistance: Transgression of Law as Ethical Act” Unbound Vol. 4: 30, 2008. Foucault\u2019s pluralistic notion of power discourse as a heterogeneous field of multiple resistances only allows for the subversion and rearticulation of power relations within the symbolic field. In other words, the Foucauldian notion of resistance is always immanent … Continue reading “zizekian critique of butler”<\/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":[78,32,24,90,15,106,41,20],"tags":[],"class_list":["post-8507","post","type-post","status-publish","format-standard","hentry","category-butler","category-foucault","category-lacan","category-resistance","category-subjectivity","category-the-act","category-the-real","category-zizek"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/8507","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=8507"}],"version-history":[{"count":4,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/8507\/revisions"}],"predecessor-version":[{"id":8510,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/8507\/revisions\/8510"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=8507"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=8507"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=8507"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}