Tag Archives: slavoj zizek

cu poze

mâine schimb țevi prin casă, n-am timp de lucruri serioase acuma, așa că zic să ne uităm la poze pentru când o să fim designerii visurilor noastre și o să facem cărți și coperți cu mâna noastră. improbabil, dar cam la asta mă gândesc:

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[alice in wonderland, pop-up book, designer robert sabuda]

[grimm tales – philip pullman, designer cheong-ah hwang]

[pentru restul, designer e henry sene yee]

a, da, și vreau cartea celor cu probleme de la paris review. pentru că și eu am probleme. deși toată lumea are probleme.


cu žižek

prea mișto ca s-o pierd în imediatul facebookului și să n-o bag la arhivă:

[via the onion]

și totuși, care-ar fi oare modalitățile astea, dacă ne gândim și la interviul de aici:

Q: How often do you have sex?
A: It depends what one means by sex. If it’s the usual masturbation with a living partner, I try not to have it at all.

inedit: žižek despre „doamna bovary”

That is to say, why was Madame Bovary dragged to court? Not, as it is usually claimed, because it portrays the irresistible charm of adultery and thus undermines the fundamentals of bourgeois sexual morality. Madame Bovary rather inverts the standard formula of the popular novel in which the adulterous lovers are at the end punished for their transgressive enjoyment: in this kind of novel, of course, the final punishment (mortal illness, exclusion from society) only enhances the fatal attraction of the adulterous affair, at the same time allowing the reader to indulge in this attraction without penalty. What is so profoundly disturbing and depressing about Madame Bovary is that it takes away from us even this last refuge—it depicts adultery in all its misery, as a false escape, an inherent moment of the dull and gray bourgeois universe. This is the reason why Madame Bovary had to be brought to trial: it deprives the bourgeois individual of the last hope that an escape is possible from the constraints of meaningless everyday life. A passionate extramarital liaison not only does not pose a threat to the conjugal love, it rather functions as a kind of inherent transgression that provides the direct phantasmatic support to the conjugal link and thus participates in what it purports to subvert. It is this very belief that, outside the constraints of marriage, in the adulterous transgression, we can really obtain “that,” the full satisfaction, which is questioned by the hysterical attitude: hysteria involves the apprehension that the “real thing” behind the mask of social etiquette is itself void, a mere mirage.

(”there is no sexual relationship” în lucrarea gaze and voice as love objects, renata salecl & slavoj žižek, editori)

în aceeași cheie, a sterilității fanteziei, citește žižek și eyes wide shut al lui kubrick. dar despre asta într-un episod viitor. 

privirea celuilalt

The ultimate object of fantasy is the gaze itself. And I think that this goes not only for politics but also for sex. Here one should always ask the basic question as to how pornography is possible. The controversial answer of psychoanalysis is that it is possible because sex as sex is always already pornographic. It is pornographic in the sense that even when I am with my lover or lovers – let me stress the plural so as not to be accused of a binary logic – I always imagine a third gaze; that I am doing it for someone. One might say that there exists a fundamental structure of shame. When you are engaged in sexual activity there is always a fascination/horror as to how this would look in the Other’s eyes. Even with our most intimate acts, we always act for a potential virtual gaze. So this structure surrounding the idea that somebody is observing me is already inscribed into sexuality as such. Fantasy concerns not so much the idea of observing Others having sex but, rather, the opposite. The most elementary structure of fantasy is that when I have sex I fantasize that somebody is observing me.

Conversations with Žižek, Slavoj Žižek and Glyn Daly

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