He insists on the inexplicableness of everything. \u201cHath the rain a father? \u2026 Out of whose womb came the ice?\u201d (38:28). He goes farther, and insists on the positive and palpable unreason of things; \u201cHast thou sent the rain upon the desert where no man is, and upon the wilderness wherein there is no man?\u201d (38:26) \u2026 To startle man, God becomes for an instant a blasphemer; one might almost say that God becomes for an instant an atheist. He unrolls before Job a long panorama of created things, the horse, the eagle, the raven, the wild ass, the peacock, the ostrich, the crocodile. He so describes each of them that it sounds like a monster walking in the sun. The whole is a sort of psalm or rhapsody of the sense of wonder. The maker of all things is astonished at the things he has Himself made. From G.K. Chesterton The Book of Job, London: Cecil Palmer & Hayard, 1916, p. xxii-xxiii.<\/p>\n
God is here overwhelmed by the miracle of his own creation\u2015and we should not miss the negative aspect also at work here. In referring to the chaotic wealth of creatures, God is not boastfully asserting the infinite gap which separates Job from him (as in: \u201cWho are you to complain about your little misery? You have no idea what the universe is \u2026\u201d); he is\u2015implicitly, at least\u2015also admitting that Job has nothing to complain about because his case is in no way unique: the whole world is a terrifying unreasonable mess. This \u201cnegation of negation\u201d thus deprives Job even of the last solace brought by the hope that, in God\u2019s eyes at least, his suffering has some deeper meaning: what he thought to be his own perplexity reveals itself to be the perplexity of God himself. This brings us again to Lacan\u2019s key motif of the lack in the Other, best rendered by Hegel\u2019s famous remark that the secrets of the Egyptians were secrets also for the Egyptians themselves: the secret of God is also a secret for God himself.<\/p>\n
Here is \u017di\u017eek in 2009 at EGS with an explanation of the Book of Job and Sexuation<\/a><\/p>\n So far so good, we may say: by way of transposing what appears as an epistemological limit into the Thing itself, Hegel shows how the problem is its own solution\u2015but in what precise sense? To avoid a fatal misunderstanding: this crucial dialectical move from epistemological obstacle to ontological impossibility in no way implies that all we can do is reconcile ourselves to this impossibility, i.e., accept reality itself as imperfect.<\/strong><\/p>\n The premise of psychoanalysis is that one can intervene with the symbolic into the Real, because the Real is not external reality-in-itself, but a crack in the symbolic, so one can intervene with an act which re-configures the field and thus transforms its immanent point of impossibility.<\/span> “Traversing the fantasy”<\/span> does not mean accepting the misery of our lives\u2015on the contrary, it means that only after we \u201ctraverse\u201d the fantasies obfuscating this misery can we effectively change it.<\/strong>\u00a0\u00a0 476<\/p>\n","protected":false},"excerpt":{"rendered":" He insists on the inexplicableness of everything. \u201cHath the rain a father? \u2026 Out of whose womb came the ice?\u201d (38:28). He goes farther, and insists on the positive and palpable unreason of things; \u201cHast thou sent the rain upon the desert where no man is, and upon the wilderness wherein there is no man?\u201d … Continue reading “Book of Job Traversing the fantasy”<\/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":[114,41,20],"tags":[116],"class_list":["post-9985","post","type-post","status-publish","format-standard","hentry","category-sexuation","category-the-real","category-zizek","tag-ltn"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/9985","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=9985"}],"version-history":[{"count":8,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/9985\/revisions"}],"predecessor-version":[{"id":10464,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/9985\/revisions\/10464"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=9985"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=9985"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=9985"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}