“There is an even greater problem with the underlying premise of those who proclaim the ‘death of truth’: they talk as if before (say, until the 1980s), in spite of all the manipulations and distortions, truth did somehow prevail, and that the ‘death of truth’ is a relatively recent phenomenon. Already a quick overview tells us that this was not the case. How many violations of human rights and humanitarian catastrophes remained invisible, from the Vietnam War to the invasion of Iraq? Just remember the times of Reagan, Nixon, Bush… The difference was not that the past was more ‘truthful’ but that ideological hegemony was much stronger, so that, instead of today’s greater melee of local ‘truths,’ one ‘truth’ (or, rather, one big Lie) basically prevailed. In the West, this was the liberal-democratic Truth (with a Leftist or Rightist twist). What is happening today is that, with the populist wave which unsettled the political establishment, the Truth/Lie that has served as an ideological foundation for this establishment is also falling apart. And the ultimate reason for this disintegration is not the rise of postmodern relativism but the failure of the ruling establishment, which is no longer able to maintain its ideological hegemony.”
“The arbitrariness of social hierarchy is not a mistake, but the whole point, with the arbitrariness of evaluation playing an analogous role to the arbitrariness of market success. Violence threatens to explode not when there is too much contingency in the social space, but when one tries to eliminate contingency. In La Marque du sacré, Jean-Pierre Dupuy conceives hierarchy as one of four procedures (‘dispositifs symboliques’) whose function is to make the relationship of superiority non-humiliating: hierarchy itself (an externally imposed order that allows me to experience my lower social status as independent of my inherent value); demystification (the ideological procedure which demonstrates that society is not a meritocracy but the product of objective social struggles, enabling me to avoid the painful conclusion that someone else’s superiority is the result of his merit and achievements); contingency (a similar mechanism, by which we come to understand that our position on the social scale depends on a natural and social lottery; the lucky ones are those born with the right genes in rich families); and complexity (uncontrollable forces have unpredictable consequences; for instance, the invisible hand of the market may lead to my failure and my neighbour’s success, even if I work much harder and am much more intelligent). Contrary to appearances, these mechanisms don’t contest or threaten hierarchy, but make it palatable, since ‘what triggers the turmoil of envy is the idea that the other deserves his good luck and not the opposite idea – which is the only one that can be openly expressed.’ Dupuy draws from this premise the conclusion that it is a great mistake to think that a reasonably just society which also perceives itself as just will be free of resentment: on the contrary, it is in such societies that those who occupy inferior positions will find an outlet for their hurt pride in violent outbursts of resentment.”
Link to an article by Ilan Kapoor:
I’m not sure I agree with the criticisms of Žižek this offers, partly because they seem conclusory and underdeveloped, even if intriguing. For instance, the notion that Žižek is overexposed seems to call for an explanation of what “overexposed” means, and why it applies. For example, a discussion of that concept in view of Žižek’s well-known critique of liberalism’s inability to cope with the destructive power of envy seems apropos. Or perhaps something out of Bourdieu or another branch of sociology?
Link to a video produced by Zero Books:
Bonus Links: “Woke Hollywood? The Marketing of Black Panther” and “The Politics of Batman” and War and Revolution: Rethinking the Twentieth Century and “Making Greater Possibilities Inconceivable: Another Thought or Two on the Logic of Lesser Evilism” and “Batman v Superman: Dawn of Justice and Captain America: Civil War”
“one should . . . admit how problematic it is to anchor one’s political demands to status of victimhood. Is the basic characteristic of today’s subjectivity not the weird combination of the free subject who believes themselves ultimately responsible for their own fate and the subject who bases their argument on their status as a victim of circumstances beyond their own control? Every contact with another human being is experienced as a potential threat – if the other smokes, if he casts a covetous glance at me, he already hurts me; this logic of victimization is today universalized, reaching well beyond the standard cases of sexual or racist harassment.”
Link to an article by Timothy Bryar:
“Preferring Zizek’s Bartleby Politics,” International Journal of Žižek Studies, Vol 12, No 1 (2018).
Link to an article by Slavoj Žižek:
“The fear not to make any compromises with the alt-right can muddy the degree to which we are already compromised by it. One should greet every sign of this self-critical reflection which is gradually emerging and which, while remaining thoroughly anti-fascist, casts also a critical glance on the weaknesses of the liberal left.
“The obscenity of the situation is breath-taking: global capitalism is now presenting itself as the last protection against fascism, and if you try to point this out you are accused of complicity with fascism.”