By Marcus Pound
Slovenian thinker Slavojek is understood for his tremendous tendency to weave jointly theology, psychoanalysis, and politics in a special model to supply wonderful observation on modern tradition. Assuming little past wisdom of the debatable thinker, Marcus Pound presents a basic advent - the 1st of its style - to Slavojeks paintings because it relates in particular to theology and spiritual reviews. Pound starts off by means of exploring Slavojeks heritage in Lacan and German philosophy. That exploration is by way of a serious engagement of Slavojeks notion of God, the mechanics of trust, metaphysics of religion, the function of spiritual ideology, and why a political act needs to inevitably suppose the shape of a non secular act. eventually Pound considers the effect of this philosophers paintings on at the moment theological notion referring to present and sacrifice, gender and sexuality, and the politics of inter-religious debate. This advent, although short, however offers a comprehen-sive account of Slavojeks theological, political, and mental lexicon. kilos paintings right here renders the contours of the philosophers undertaking in transparent, obtainable phrases, ideal for any scholar of philosophy.
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Extra resources for Žižek: A (Very) Critical Introduction
19 I N TRO DUCT I ON In chapter 3, "Why the Political Act Must Necessarily Adopt the Form of the Religious Act;' I explore in some depth Zizek's concept of the political act, an act that has the character of an event, challenging the very coordinates of the system rather than coordinates within the system. In this regard I highlight Zizek's debt to Alain Badiou's work on Saint Paul, the "truth process:' and the religious dimension to the politi cal act. Taking into account Zizek's criticism ofBadiou, I also bring John Milbank's theological critique to bear upon Zizek: Zizek's work sustains an ontology of revolution but not the progressive path toward social ism; for this a return of a different kind is required.
Likewise the scandal of Zizek's work is his failure to adopt the position of the objective rational critic, maintaining instead an uncritical fidelity to Lacan's 41 . Claudia Breger, "The Leader's Two Bodies: Slavo Zizek's Postmodern Political Theology;' Diacritics 31, no. 1 (2001): 73-90, 75-76. 42. Kierkegaard, "On the D ifference between a Genius and an Apostle;' in The Present Age, trans. Alexander Dru (London: Fontana, 1962), pp. 101-27, 106. 43. Kierkegaard, "On the Difference;' p. 105. 44.
That is to say, we come to accept that there is no external legislative au thority that secures the system as a whole: the big Other through which we organize desire does not actually exist. In other words, Lacan invites us to affirm the world as sufficient unto itself and hence, as the Web site Larval Subjects puts it, we need not "refer to anything outside of the world to explain the world such as forms, essences, or God: the world contains its own principles of genesis:'12 To clarify the above, the following point may be made regarding im manence.