Quote by Slavoj Žižek from “Margaret Atwood’s Work Illustrates Our Need to Enjoy Other People’s Pain”:
“In his Summa Theologica, philosopher Thomas Aquinas concludes that the blessed in the kingdom of heaven will see the punishments of the damned in order that their bliss be more delightful for them. Aquinas, of course, takes care to avoid the obscene implication that good souls in heaven can find pleasure in observing the terrible suffering of other souls, because good Christians should feel pity when they see suffering. So, will the blessed in heaven also feel pity for the torments of the damned? Aquinas’s answer is no: not because they directly enjoy seeing suffering, but because they enjoy the exercise of divine justice.
“But what if enjoying divine justice is the rationalisation, the moral cover-up, for sadistically enjoying the neighbour’s eternal suffering? What makes Aquinas’s formulation suspicious is the surplus enjoyment watching the pain of others secretly introduces: as if the simple pleasure of living in the bliss of heaven is not enough, and has to be supplemented by the enjoyment of being allowed to take a look at another’s suffering – only in this way, the blessed souls ‘may enjoy their beatitude more thoroughly’.
“In short, the sight of the other’s suffering is the obscure cause of desire which sustains our own happiness (bliss in heaven) – if we take it away, our bliss appears in all its sterile stupidity.”
“In short, a master can exert domination only if he ‘bribes’ the servant by way of throwing him some crumbs of enjoyment. This enjoyment has two opposed main forms: I directly enjoy the very subordination to the Master whom I serve and this subordination provides a kind of security and meaning to my life; or, the Master who controls me discreetly allows me to violate his prohibitions when I am out of his view, knowing that such small transgressions will keep me satisfied”
Slavoj Žižek, “The Libidinal Economy of Singularity”
“To work, the ruling ideology has to incorporate a series of features in which the exploited majority will be able to recognize its authentic longings. In other words,each hegemonic universality has to incorporate at least two particular contents, the authentic popular content as well as its distortion by the relations of domination and exploitation.”
Slavoj Žižek, “Multiculturalism, or, the Cultural Logic of Multinational Capitalism”
Bonus links: Read My Desire (Chapter 6) and “The Appeal and Limits of Andrea Dworkin” (“Offering close readings of now-forgotten but influential memoirs by right-wing women with titles like The Gift of Inner Healing and The Total Woman, Dworkin demonstrated how the religious right provided women what seemed like a workable set of rules through which to navigate male power and the threat of male violence: ‘For women, the world is a very dangerous place . . . The Right acknowledges the reality of danger, the validity of fear. The promise is that if a woman is obedient, harm will not befall her.'”) and “Malcolm Describes the Difference Between the ‘House Negro’ and the ‘Field Negro.'”; and on the other hand T.A.Z. the Temporary Autonomous Zone, Ontological Anarchy, Poetic Terrorism and transgression
“I am struck almost daily, I think, with the fact that the worst and often most psychologically unstable and damaged people are in the positions of the most power. And the second horror is the apathy of those who are able to see this. They see it and justify to themselves their own lack of action. There is another group, the not apathetic, but the rationally fearful. And this sort of leads back full circle to the first horror. For it is not insane or irrational, at all, to fear arrest and punishment by the state. By the organs of the state. And the power of these organs of state are in existence because the people in authority are never so crazy as not to protect their own authority and power.”
John Steppling, “Algorithm Kids”
Bonus links: Critique of Cynical Reason and Alain Badiou Quote and Snakes in Suits