Some Material for Psychology

” To connect to this point such a pathway is a form of self-responsibility that allows us to overcome internal and unconscious pathological prohibitions. In the old traditional world we had “Master Figures” (embodying the moral superego) to tell us what to do in relation to a “Cause” which transcended pleasure. Now such “Master Figures” (embodying the moral superego) are negated. However, this negation did not open up a world of free subject’s enjoying their simply pleasures (as presupposed by 1960s counter-culture), but instead a world of self-enslaved subject’s who become frozen or static in relation to internal and unconscious pathological prohibitions coming only from their own head. Such a world can only be transcended through self- responsibility (not more rights), from becoming aligned with the inhuman Master (Death).”

And my Two Routes comment:

The significance of the Two Routes is in as much as there is one route which sees discourse as indicating specific and localized actualiities. That this one route does not encompass or tell of all there is or can be. For example: As though Zizek’s discourse is saying such and such, and means this and that, then or now — specific local identies which can be overcome through relying upon that/those identities. For example, the “master signifier” that this author uses to talk about how there is no longer an ideological “master figure” which allows us to have cogent and substantial sense of self in the social atmosphere, that its been “negated”. The author thus uses this to construct an argument to say that what is required then is we take responsibility for this dissolution of the figure, that it is or has been dissolved and no longer functions as the static signifier, that we are left with a sort of Sartrean Existential situation where we have to just make our own meaning.

Then there is the other route which would say that still Zizek’s model is operating, and indeed there is a master signifier that is drawing forth this particular essay and discourse in the sense that there is an underlying or over arcing structure through which I can understand what his essay could mean. And that at no time has what Zizek or Peterson talked about or described been overcome in any way or changed in anyway so far as it indeed is having to do with the subject that would presume to be able to overcome the discourse: the subject is indeed intact and involves responsibly; what is needed is a radical break into existential responsibility (Christ). Here discourse ‘floats’ over real things granting appearance of change through the identification with the term rather than, what I call, the truth.

This is the Laruellian issue in his non-philosophy. The way it plays out in “actuality” is that one of these routes needs to be denied in order for progress to occur, which is to say in order them for the subject to make for itself a place of identity within the ideological sphere. The issue is then just what progress occurs?

Hence again the discussion of this essay occurs along two routes that are always in play and cannot be reduced to one or the other necessarily or contingently; this is to say that the moment it is reduced to one or the other is exactly when we find out the authors’ orientation upon objects, and we find out because of the nature of choice (discussed elsewhere).

In other words, there is no “old” in the sense this author used the idea except in as much as he views himself as occurring within an ideological construct (Zizekian and Petersonian and “world state”) which has ties constructed ‘in state’ as a stable and manifested static identity or entity unto which a free or unfree subject can then enact itself in the “actual” omnipresence that is the “figured” political world.

And Zizek’s discourse replays itself as a capitalistic-Christian God-world-cross substance prefigured in Peterson’s archetypical psychology.

Responsibility can indeed take the form of centering ideologically in the capitalisitc excess of subjective agency. Or the responsibility can arise as emancipation through a radical break which allows for the embodiment of material limit.

Author: landzek

My name is Lance Kair, a philosopher, a counselor and a musician who is being questioned.

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