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Absolute Recoil: Towards A New Foundation Of Dialectical by Slavoj Zizek

By Slavoj Zizek

Philosophical materialism in all its kinds – from clinical naturalism to Deleuzian New Materialism – has did not meet the foremost theoretical and political demanding situations of the trendy global. this can be the weight of thinker Slavoj Žižek’s argument during this pathbreaking and eclectic new paintings. contemporary historical past has obvious advancements equivalent to quantum physics and Freudian psychoanalysis, to not communicate of the failure of twentieth-century communism, shake our figuring out of existence.

In the method, the dominant culture in Western philosophy misplaced its moorings. To deliver materialism modern, Žižek – himself a dedicated materialist and communist – proposes a thorough revision of our highbrow history. He argues that dialectical materialism is the single real philosophical heir of what Hegel special the “speculative” method in thought.

Absolute Recoil is a startling reformulation of the root and chances of modern philosophy. whereas concentrating on find out how to conquer the transcendental strategy with out regressing to naïve, pre-Kantian realism, Žižek deals a sequence of tours into today’s political, inventive, and ideological panorama, from Arnold Schoenberg’s song to the flicks of Ernst Lubitsch.

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Extra resources for Absolute Recoil: Towards A New Foundation Of Dialectical Materialism

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His point is thus not to transform chaotic nature into well-ordered one: he conceives of the notion of purposefulness in such a way that it reflects the notion of nature as chaotic. Perhaps, we should recognize here a discovery which corresponds to the discovery of the notion of fantasy in Freud and even more in Lacan. ” Note the uncertainty of this statement: Bennett is not simply filling in the gap, she remains modern enough to register the naivety of her gesture, admitting that the notion of the vitality of nature is beyond our comprehension, that we are moving into an obscure area.

So it is not that I act and make choices without reasons, rather that I freely choose which set of reasons will determine me. And this brings us to the true focal point of the debate. Pippin’s line of reasoning is that since, for me, bourgeois society is unreformable, a radical change is needed; however, since there is no big Other, this change cannot be a direct enactment of some historical necessity or teleology in the classical Marxist sense, but must be an abyssal voluntaristic act. ” That society’s pretense to being a rational form is undermined by the existence of a merely contingent particular, a figurehead at the top, the monarch.

Hegel’s vision of social development is, on the contrary, full of unexpected reversals—the promise of freedom turns into the worst nightmare, and so on. This is why Hegel would have immediately comprehended the logic of the reversal of the emancipatory promise of the October Revolution into the Stalinist nightmare, or, today, of the rise of religious fundamentalism in the midst of consumerist permissiveness. As for reformism, the Hegelian stance would have been: yes, but with a twist—one begins with a modest reform which aims only to make the existing system more just and efficient, and one triggers an avalanche which sweeps away the very order of deliberation which led us to propose the modest reform in the first place.

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