by
Slavoj Žižek
1
Introduction:
The Tyrant's Bloody Robe
The Tyrant's Bloody Robe
3
terms
2
notes
subjective violence
(en)
a term used by Slavoj Žižek to refer to clearly delimited interpersonal violence committed by one subject to another; contrast with objective violence (either symbolic or systemic)
1
But we should learn to step back, to disentangle ourselves from the fascinating lure of this directly visible 'subjective' violence, violence performed by a clearly identifiable agent.
notable
7 years, 5 months ago
But we should learn to step back, to disentangle ourselves from the fascinating lure of this directly visible 'subjective' violence, violence performed by a clearly identifiable agent.
notable
7 years, 5 months ago
symbolic violence
(en)
a term used by Slavoj Žižek to refer to a form of objective violence that has to do with language
1
there is a 'symbolic' violence embodied in language and its forms, what Heidegger would call ‘our house of being' [...] there is a more fundamental form of violence still that pertains to language as such, to its imposition of a certain universe of meaning
notable
7 years, 5 months ago
there is a 'symbolic' violence embodied in language and its forms, what Heidegger would call ‘our house of being' [...] there is a more fundamental form of violence still that pertains to language as such, to its imposition of a certain universe of meaning
notable
7 years, 5 months ago
systemic violence
(en)
a term used by Slavoj Žižek to refer to a form of objective violence that underlies our economic and political systems
1
there is what I call 'systemic' violence, or the often catastrophic consequences of the smooth functioning of our economic and political systems.
notable
7 years, 5 months ago
there is what I call 'systemic' violence, or the often catastrophic consequences of the smooth functioning of our economic and political systems.
notable
7 years, 5 months ago
6
[...] In a well-known passage from his Existentialism and Humanism, Sartre deployed the dilemma of a young man in France in 1942, torn between the duty to help his lone, ill mother and the duty to enter the Resistance and fight the Germans; Sartre’s point is, of course, that there is no a priori answer to this dilemma. The young man needs to make a decision grounded only in his own abyssal freedom and assume full responsibility for it. [...]
he mentions an "obscene" third way out, which is to do neither
[...] In a well-known passage from his Existentialism and Humanism, Sartre deployed the dilemma of a young man in France in 1942, torn between the duty to help his lone, ill mother and the duty to enter the Resistance and fight the Germans; Sartre’s point is, of course, that there is no a priori answer to this dilemma. The young man needs to make a decision grounded only in his own abyssal freedom and assume full responsibility for it. [...]
he mentions an "obscene" third way out, which is to do neither
7
[...] To everyone’s surprise, Lenin says, ‘I’d like to have both!’ Why? Is there a hidden stripe of decadent jouisseur behind his austere revolutionary image? No – he explains: ‘So that I can tell my wife that I am going to my mistress, and my mistress that I have to be with my wife …’ ‘And then, what do you do?’ ‘I go to a solitary place to learn, learn and learn!’
Marx chooses a wife, Engels chooses a mistress ... playing on the fact that Lenin's advice to young people under socialism was ‘Learn, learn and learn’
[...] To everyone’s surprise, Lenin says, ‘I’d like to have both!’ Why? Is there a hidden stripe of decadent jouisseur behind his austere revolutionary image? No – he explains: ‘So that I can tell my wife that I am going to my mistress, and my mistress that I have to be with my wife …’ ‘And then, what do you do?’ ‘I go to a solitary place to learn, learn and learn!’
Marx chooses a wife, Engels chooses a mistress ... playing on the fact that Lenin's advice to young people under socialism was ‘Learn, learn and learn’