What Does Defending Europe Mean? by Slavoj Žižek – Project Syndicate

Slavoj Žižek argues that the welcome given to Ukrainian refugees has once again exposed an ugly truth.
— Read on www.project-syndicate.org/commentary/europe-unequal-treatment-of-refugees-exposed-by-ukraine-by-slavoj-zizek-2022-03

—-Checking in with the ‘ol Zek.

Just gotta check in : Zizek on Ukraine (Translated)

Farmers Letters: Zizek on Ukraine (Translated)
— Read on farmersletters.blogspot.com/2022/02/zizek-on-ukraine-translated.html

—— “form… is never just a form, it is part of the content…”

The Two Routes translation:

The content material always concerns the form, and the substance is that which arises, in once instance, as contradiction, yet in another instance as irony. The real attempt to bring the contradicting irony to materialize is the political instance, the “either/or” epistemological absolute that lay at the heart of ideological constituency, the Imagined content within the Symbol of the Real.

(PDF) The Philosophical Hack: The Concluding Unscientific Postscript to Event | Cedric Nathaniel – Academia.edu

xThe Philosophical Hack uses Slavoj Zizek’s book “Event” as a platform from which to hack into philosophy. A hack in one sense is someone who knows how to use the technology but nevertheless assembles useful objects in non-conventional manners. A hack
— Read on www.academia.edu/39724836/The_Philosophical_Hack_The_Concluding_Unscientific_Postscript_to_Event


An epistemological horizon left to its own operation, un-hacked, is the definition of a religious cosmology, the heart of ideological power.


Slavoj Zizek’s SEX AND THE FAILED ABSOLUTE I: Presentations

In this chapter I begin my discussion of Slavoj Zizek’s SEX AND THE FAILED ABSOLUTE and present its overall structure and general argument. Subjects …

Slavoj Zizek’s SEX AND THE FAILED ABSOLUTE I: Presentations

—- Great stuff!

I have not read Zizeks book the Blake gets into here.

but the beginning of this book and live essay sounds eerily familiar to the essay that I’m going to try and publish soon, where I say “throw a grenade into the room. Then stand back.”

Reposting Russell Sbriglia responds…

Last year, I published a review of Sbriglia and Žižek’s Subject Lessons anthology, a review that can be found HERE. Sbriglia’s response has just been…

Russell Sbriglia responds

Thanks Doctor Zamalek.

And, of course, my comment, but in the next post.

Comment on “We’re all just different!” How Intersectionality is Being Colonized by White People

Working in student affairs on a university campus, I feel like I hear the words “intersectionality” or “intersectional” said out loud at least 20 …

“We’re all just different!” How Intersectionality is Being Colonized by White People

—- Aaaand my comment:

The nature of society as an imagined symbolic fantasy is to commandeer and distort for the sake of maintaing the known (real) universe.

Intersectionality, regardless of who puts forth the ‘original’ definition, is the indivisible remaider” where the imagined world coalesces around symbols.

All objects constitute points of origin and markings of relation to other objects. Intersectionality, as a reductionary descriptor for social relations, is a “weighted” object of social concern: It grants the symbol, as a point of deconstruction, or the fantasy, as a ‘vanishing point’ or ‘master signifier’ of the oppressing reality.

The True issue presented by this post is: Will we be permitted to see how our reckoning of change, itself is changed by the force of this argument that is imvolved in real social change?

Colonialization or Meme of Popular Cohesion

Colonization? Whiteness? These have become the vanishing mediators for the present existential motion. It is not necessarily that “white people” are commandeering what is otherwise authentic and particular to people of color; it is more that these terms have become the object around which reality presently or under certain circumstances manifests.

Recently there has been developing around race relations, critical race theory etc., the idea that there can be an ideology, for Black people, for example, that can be distinctly and totally separated from that of the white colonizer. Tommy Curry is one of these who tend to be idealistic about social relation and law.

While I definitely concur with the philosophical notion as it resonnates a similar notion that I have developed around the two routes, when applied in the social sphere, my question would be how are we even communicating this other ideological foundation if there isn’t an underlying ideological foundation through which the two cultures would be interacting?

I feel that Many critical and racial theorist and Philosopher’s are beginning to see through this kind of idealism. Yes, it’s a good discourse to get people to think about what’s actually occurring, but if you stand by that idealistic utopian version of the potential involved with being human, I hate to say it, what has happened is that you are trying to colonize social reality by saying that you know something more which arises outside of our ability to communicate. In this sense, Black people and people of color are just as much colonizers as white people. Indeed, the issue of “whiteness” is not so much about the color of one’s skin, but how individual human beings show up within a framework, themselves intersected by symbols and semantic fantasies in this sense, and Black people and people of color are just as much colonizers as white people. Indeed, As some critical race efforts will agree with, whiteness is some thing that we are all involved with in order to have any identity at all. 

Reality and the two routes

This really is the issue of the two routes that I talk about . With everything positioned in reality, there is some thing that withdraws from relation. but also, that content that withdraws arises in a condition through which communication does take place, perhaps in a different epistemological environment. This is to say, I might be drawing a polemic between ideology and epistemology. 

For, when we began to talk about what knowledge actually is, and if we agree that we are all human beings communicating with each other in some cents, then this idea that there is whiteness and blackness that are ultimately unreconcilable as a social feature, it’s really depending upon the same idealistic notion of a priori reason That realists, speculative or not, are pulling apart. If we want to call this “white Philosophy.” then that’s fine. However, I would offer the challenge of how one would communicate to anyone at all an alternative version of knowledge involved with the human being without at some point resorting to, again, some underlying “big reason”. And that’s my And other philosophers point; Namely, some thing with draws. Some thing tends to always be underneath, which Graham Harmon calls “undermining”, or something that is out of reach above us, what he calls “over mining”.  it seems that whiteness, blackness, and colonialization is an inherent part of being human in the modern world; and indeed, here we are dealing with it. It is not wrong, it is just the particular coordination of knowledge through which Real objects come into being an allow for idealized intersectionality. 

However, where I think my discussion of the two routes is significant, is the admitting that this is the case despite what we might want to argue. As I say, it is a true situation that doesn’t depend on what we argue about it. 


Normativity and critical race theory


 The renowned and infamous critical social theorist and Philosopher Slavoj Zizek Develops a notion somewhere in one of his books about the significant issue of reality in the context of philosophy is not simply change, but a change in how we are able to reckon what change is– and whether or not we can notice this kind of change.

This is all I’m gonna say right here about this post of this black person denouncing critical race theory.

I will let the reader Come upon the truth of this real development herself.

With one hint: What else supplies normalcy if it isn’t that which guides us to what is normal?

To Deconstruct the term “normal” to then say that the term does not identify anything that actually exists is merely to say that the term itself, ie normal, is identifying the very operation through which deconstruction is operating.  

Zizek on Racism: And, the reason for orientation.


Zizek suggests the interface of struggle is between identity and universality.

This is interesting to me in as much as I propose a new basis of what is universal.

I always get from Zizek a sort of global version of racism which could be a little off from the formulation which has arisen in the Western Hemisphere. I sense that it is the universality of the Hegelian spirit mixed with the inherent failure of Lacanian linguistic analogy which is informing Zizek’s materiality. A good one, yes, but I think by his psychoanalysis and resultant centrality (universality) he makes the point of materialism, which is ultimately that there is no means to get to the universality of things in themselves. Everything is political to Zizek. Hence, he cannot see what is actually universal. Zizek’s phenomenal ontological parallax is historically pivotal.

Nevertheless, a good friend of mine who is actually African-American (not just a Black person) herself Says that American racism is just beneath her concern. That she doesn’t really view things through the lens of “Black Lives Matter” in such things that we have got going on over here. Well she excepts their validity, her own personal experience and opinion upon the matter is that anyone who would show her that taste but racism is just ignorant and not worth her attention.

I think that’s really what Zizek Is always indicating in every comment that he has on racism that I’ve heard of; namely, that people of color that he talks to feel as if there is a sort of an imposition of racial relations upon their local manifestation of politics, say on the African continent. And that indeed people of color reserve the right to be racist whoever they want to also, and always do, just like every other category of human being.

Nevertheless, my question to my friend, which I haven’t really asked her, is how she feels about indeed that the system of the United States already puts her in a place of compromise At all times. And the situation that might she may be walking away from because they’re beneath her attention, could be limiting her to a smaller or truncated freedom that she supposes to be activated.

Perhaps the history of the western hemisphere is so dichotomized between colonizer white people And oppressed dark people, that the more overt distinctions of various cultures on the western hemisphere, various nations, various groups in their own right, it’s clouded because of the presence of the white man is so symbolically hegemonic throughout the lands.

I don’t know. I’ve barely been out of my thousand mile radius from where I was born. And I’m white.


Two routes upon objects is instructive here. Since indeed I must humble myself in order to be able to encounter the other. But this does not mean that I “say that I am nothing…and you ate wrong because you are more than nothing”.

It is interesting that Zizek has a book called “less than nothing”. I don’t remember if that’s on my bookshelf, but he pretty much says the same thing over and over again in different contexts; it’s his analyses in these different contacts which are really amazing and I think why people go to him and listen to what he has to say.

But anyways, he begins this video clip with a joke about people who are fighting over who is more worth less, and the self righteousness that comes out of the feeling that I should be less than this other person because obviously this other person is not quite as nothing as I am. lol

We could see here though that Zack is not telling us about some incorrect way of being, rather, he’s telling us about how people behave, or how people understand that situation and then react to other things from it, and how this causes problems.

This shows is that people are not really comprehending what this “nothing” is. They are naturally having a righteous, a self-righteous, reaction to this concept of nothingness that is themselves as if somethings wrong with it. It is an inner conflict that I have indicated is inherently part of the modern human being. And indeed it is the psychological conflict which informs the basis of a move towards a view from an object orientation of counseling. As the paper a couple posts ago.x

Event and Substance

Various philosophers have already discussed the “event”recently. I generally consider three philosophers contemporary that are significant to the discussion of truth. I talk about them all the time: Zizek, Badiou, Laruelle; The indivisible remainder, void, and void qua void as implicated in non-philosophy, respectively. Which is to say, in a very Witgenstein manner, that whatever might be nothing is nothing to be concerned with. There’s nothing even we could begin to say about it that has anything to do with what we name it. Nothing here becomes foundational as opposed to merely speculative.

It is this last significance that encompasses the event. The event is nothing that we can talk about, but it is everything that we must be concerned with. In this way it is not fully present, as various sorts of random occurrences filled with content That occupy as well as catalyze change due to the fullness of their content that we unpack meaning from. Rather, it is very much like Rudolph Otto’s slight mention in his book The Idea of the Holy where he quickly suggests that the “mysterious tremmendum”, the “awe-full-ness” Which motivates our very being, which in his discussion is really the root of the holy, is that center of vacancy around which religion arises.

But the event is also not pure nothingness. Zizek points to this contradiction of speaking about nothingness as “a catastrophe” Which arises at the beginning of the universe, where everything is turned on its head, and what we understand is love becomes the manifestation of real evil. With Zizek, Nothingness inscribes us from all sides and indeed it is the event which brings us into the middle to form political identity, as one might say, out of nothingness, or, in the middle of nothingness, stretching backwards to a moment of pure absurdity, and extending forward into a ‘Master signification’ which avoids all scrutiny.

Badiou attempts to tell us what being and event actually is. Indeed his masterwork book is called “being and event”. We find, though, that he too must take up a sort of Zizekian tack and move everything into the political realm. In very short, Babiou says that the event is where being irrupts into the world. The event “begins the count” of reality. And I imagine we are supposed to gather that this “count” is quite similar to the generation of meaning by human beings. And so where else do we generate meaning but in the political realm, I guess.

Laruelle is really the only one of these three that actually takes seriously the idea of nothingness. He takes it so serious that it becomes a foundational feature of existence. Like I said, there’s nothing even to say about it; it is being so effective. One could even speculate that if I had anything to say about nothingness, it must not be very effective. One could also gather that where nothingness is effective thereby do we find Truth; and indeed I’m pretty sure that this is why many people have accused Laruelle of conspiring toward a religion. Indeed, many people that really enjoy this philosopher sound like religious fanatics, but I would say, honestly, it’s because those people really don’t understand what he’s talking about.   When nothing becomes substantial, when nothingness is indeed a foundational term of a universe, Then something changes in the way that we reckon the universe. This is to say, as opposed to the invisible given that what we understand is the regular or conventional philosophical approach, what Laruelle calls “sufficient philosophy”, Understands as an essential substrate, a criterion of truth where everything revolves around everything else, all the while assuming that there is this fundamental “truth of the universe” that we are finding through experimentation, empirical science, academic philosophy — I’m not really sure what label we would put on this given. Badiou I think makes the best proposal for this kind of real philosophy, because it gives everyone involved a legitimate stake in the game by allowing their being, they’re thinking, their efforts in reality, to arise from nothing without ever having to admit that indeed nothing is what is informing their activity. How offensive to my being in the world to consider that everything that I’m doing is based in nothing! (It is devastatingly offensive, in fact. What the hell is alienation if it isn’t an identity which understands itself in the context of nothing and thus meaninglessness?)

In truth, this is why I believe it is more justified to call such a real activity thus “religious” in nature. Because in reality we can talk about whatever we want to as if it has substance, for example, we can talk about nothingness and what it might be and how it manifests in various this and that, but all the while never recognize or rely upon that nothingness as indeed as that which is informing the activity again. Instead, people point to the effects, and use that as an argument for an ontological foundation of relativity and eternal interaction of thinkers which establish for themselves and for each other the world, the real universe, etc. Such approach I call religious because it requires a certain amount of energy, or force, in order to overcome the contradiction involved in having all efforts actually based on nothing. Because most people will quickly retort “well, what is nothing?” And begin the cycle of eternal recurrence again.

There’s is a faith because they (we) are involved with what the philosopher Jean-Paul Sartre Proposes that every good being does when they encounter the “abyss” of freedom: we “revolt” from it to gain our freedom. There is no freedom in nothingness, though; nothingness is really nothing else but nothingness, And the “…of freedom” part of the encounter is really the ability and capacity to deny what offends us.

It is the ability Part that is most significant for me, because it indicates to me that this is not some essential truth of existence, something that all humans do automatically or something, or how the universe actually is or — again I don’t even know how I would talk about it in the short venue right here on WordPress…

But it is an ability of consciousness, an ability of the human being to revolt from that abyss to create our own worlds of intention, worlds that we want to have. Worlds that we desire, worlds that we use desire to make. Etc.

This context from which I’m speaking here on this post, this particular post, I am just saying that while I might be able to revolt from the Abyss , I don’t have to revolt in order for the universe to remain viable and for me to be an actual person in society. And in fact I think that is a significant issue is whether or not I’m revolting from anything. Here and there are use the term “acceptance”. Indeed, human beings have an ability to revolt from the abyss of nothingness in order to gain their freedom in society, but this freedom is not essential in the sense that it somehow is implicit in the nothingness. The nothingness is nothingness. It is nothing. It’s nothing to talk about. It is in our effort to speak that we find freedom in denial that such speaking is based in nothing at all.  The overcoming of this contradiction I call faith.

It is a particularly 20th century industrialized capitalist democratic religious congregant which finds its identity in revolting from the abyss of freedom in order to make choices about who and what they want to be in the world.

Presently, it is this particular mode of reacting that we call “modern”, and what I described amounts to a reason why it is so difficult to think beyond capitalism. It is just one particular mode of being human, but being in general, though, and that indeed it projects itself both forward and backward, we must necessarily understand that it is not some essential human trait, or some essential human way of being that has gone on since the beginning of humanity — But it is indeed the “beginning of humanity” that is arising as a psychic component within the modern individual around the event.

When these parameters and limitations Are realized, are comprehended and accepted, Then we find the only truthful way to discern what we are involved with in our current situation is a religious faith, A mythological cosmology which is actually effective.


A Bridge which Defines: On Richard Rorty’s very pragmatic interpretation of Gadamer Hermeneutics in his Philosophy and the Mirror of Nature (1979)

It is easier to describe what something should be not, then to formulate what something should be, as it is easier to deconstruct then to construct. …

On Richard Rorty’s very pragmatic interpretation of Gadamer Hermeneutics in his Philosophy and the Mirror of Nature (1979)

————- If we can take this short synopsis of these two authors as minimally representative of what the two authors say in general, Then what we have there, with Rorty anyways, Is a proposal which allows for the subsequent developments in philosophy of the 90s up till present, as represented by Badiou, Zizek, Laruelle, and even the speculative realists.

The point he describes is a kind of “empty space” that is then elaborated upon by these authors I just mentioned. This empty space can be understood to define two ontological situations, together which constitute what Laruelle calls “unilateral duality”. This unilateral duality posits two conditions that do not reconcile back into another unitive condition, but then also defines the state of each of those conditions.

One condition is exclusion and the other condition is inclusion.

Badiou Likewise considers things in this way, though he doesn’t enjoin with Laruelle at terms.

The one condition, which We can call the conventional route, excludes anything which arises outside of its semantic mandate. Basically, it posits a one reality in which everything exists and of which human beings find out through applying ‘reason’. The one route says that there is nothing that falls outside of the potential for reason; this route is necessarily a systemic route, it posits systems within systems that even extend so far as to imply there’s a grand overreaching system which we may not ever be able to comprehend. The way the exclusive route functions is the reduction and exclusion based of contradiction; it includes only that which constitutes itself in potential. It includes everything that is possible in potential.

The other ontological condition is the one which includes. This ontological condition includes the exclusive condition. The exclusive condition posits the possibility that it includes everything, yet by its own activity is necessarily exclusive to anything that might arise which does not conform to its particular semantic mandate. 

By contrast, The inclusive route includes contradiction as well as that which is exclusive. It is what Laruelle calls “non-philosophy”, in order to allow the exclusive route to lay in what is most common, namely philosophy as a positive method. 

The speculative realists understand and attempt to incorporate or use this ontological feature of non-reduction, non-philosophy, or what The link to post here would define “In contrast”, such that what we have for a new philosophy, what we have on the ‘other side’ of that empty space posited above, is a new manner of philosophy which resides parallel to its counterpart: Unilaterally dual in nature.

But this empty space cannot merely reside in conceptual reason, as the link to post talks about. As he suggests, philosophy must involve something more than just reason, more than just a capacity to think through Aristotle or reductive logic based away from contradiction; it is thus a bridge. 

But we could equally and just as well go back 100 or so years before and say that it is a ladder that then after we climb, or cross, it must be thrown away, or actually it disappears. For once we climb the ladder, once we have gotten to the ‘other side’ of the bridge, there is no incrementally reductive manner of reasoning which will allow us to cross the gap, what Slavoj Zizek knows as “the parallax gap”, And what  Badiou understands as “the void”. There is no way to use language or discourse to communicate how to move accross the gap Because the very foundation of discourse has changed by virtue of what, by all reasonable standards, is not reasonable. This is similar to what Kierkegaard calls a quantitative leap, as opposed to a qualitative leap; it is absurd to the conventional exclusive route of reason.

In short, the conventional philosophy of incremental reductive reasoning is insufficient to realize the full ontological extent of being in the world, which is really being of the world. Just as Heidegger had a real conflict, (Is Nationalist Socialism the actual culmination of history? And do I have an obligation to believe what I reason is so?), an actual breach in the rationale of his Dasien, An interruption which occurred from what is actually real in itself, outside of reason’s ability to conceptualize toward reduction, The fall back into reason had real ontological repercussions which shows that Heidegger’s original proposal of his book “being and time” is faulty. (That is, his philosophy is compromised Because he made the wrong decision, as evidenced by history.)

But the fault is not internal to his philosophy; rather, it is faulty Becuase of how we might be oriented upon what his philosophy is talking about. The fault lay in that there is no inherent truth which is discernible by the Method of reductive philosophical reason into his “being and time”; but the truth of Dasien is reckoned when we see that it is not based in reduction, that is, the centering of thought within the content of history of reductive reason is contradictory in-itself. It is contradiction spelled out ‘long hand’.

As much as the exclusive methodological philosophical route would want to argue that there is an essential truth to be found be a close reading of reason to his book, or any philosophical books really, ultimately the truth of what he is saying can only be found by crossing the bridge, passing over the gap, moving through the void which leaves the reductive method behind to fail in its want and desire to posit any truth found by its method. This is evidenced by any attempt which would want to argue ‘what he is really saying’: We keep discussing and arguing over it anyways.

Yet this failure does not mean that it does not still function. This is the meaning of a unilateral duality: Two Routes which are ontologically necessarily, one which posits philosophical sufficiency, and one which accounts for the truth of the situation.

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