(From reply to View from a Burrow: On Courage…thought it is a good indication of what we are getting at in our investigations…)
…Perhaps, but I think there is too much agency in this interpretation.
If I may:
This is to say that to read Zizek from a position that is ‘outside of’ Zizek equates to the ‘spontaenous’ by which he speaks of the lie. Zizek must be read ‘of Zizek’, and not ‘of Lance (myself) upon Zizek’, so to speak. When this (the former) occurs, then one might see that Zizek is not implicating any sort of agency, but is sorting out a situation wherein such and such must be the case. From such a position, what is terrible has already occurred and so there is no inconsistency, no lie: There is no agent that needs to ‘attempt’ or ‘try’ to do anything: The agent occurs ‘outside’ the situation. There is no ‘reflection’. The un-reflection, the spontaneous occurs as a necessary situation to justify the situation itself, the absurd situation, where the operator has been terrified out of such divisions, out of any state of reflection or non-reflection. Within this situation arises a justification, a ‘world’ of the possibility of spontaneity, of some division of human thoughtful attributes, so the operator may speak about it in a sensible manner.
When we can see a relation such as it seems you bring here, of the similarity of K and Z, in this light, of the consequences of the actual situation of trembling against the ‘mysterious tremendum’ as opposed to merely trembling against the idols of the mystery – the lie is seen, not as some thoughtful introspection upon the possibility of of there being different manners to come upon or behave or appropriate The world, not as if there is indeed some Lie of which Everyone somehow Is dealing with as some sort of grand common human basis – this is the Lie itself, the deception occurring. It occurs as a condition of coming upon the tremendous fear itself, not as some conceptual paradigm.
The ‘greater’ humanity that deals with this Lie as if at some times they have to not deal with it, or deal with it as some sort of transformative catalyst innate to the common humanity: This is the Idol that Kierkegaard is speaking of. The activity of ‘raising ones awareness’ is part of the idolatry, and this idolatry is part of the situation that … “takes place only when the traumatic truth is not only accepted in a disengaged way, but is fully lived…”
When we begin to see this, then we can begin to see a type of Hegalian movement of history, indeed, see ourselves beyond the daily struggles of phenomenalist living, of want and psychological agency that involve such idols. Indeed, once the idols have been set aside and the traumatic truth is accepted because the only way one has to deal with it is to disengage from it, then there is no struggle. There is only conditions, only occasions to speak and do.
But the actual situation is that there is no transformation to be had: This is the offense of which Kierkegaard speaks. The resentment of which Nietzche speaks: That to talk about how there is no conceptual bridge, no act of agency, that will get one ‘beyond the idol’ is the very situation that is ‘sin’, that is our ironic situation, our absurd situation.
And Im not entirely sure how you intend you meaning, but: There is no courage to be had; to stand before the mysterium tremmendum all courage is obliterated. Any courage that may be effectively enacted is courage that faces only idols. The trauma of which Z is speaking, cannot be mitigated by some rationality, some conceptual strategy; any strategy he might be speaking of is merely a condition of the situation that has already occurred that applies no strategy of itself.C