By Thomas Brockelman
Žižek and Heidegger deals a thorough new interpretation of the paintings of Slavoj Žižek, one of many world's best modern thinkers, via a examine of his courting with the paintings of Martin Heidegger. Thomas Brockelman argues that Žižek's oeuvre is basically a reaction to Heidegger's philosophy of finitude, an immanent critique of it which attracts it towards innovative praxis. Brockelman additionally unearths obstacles in Žižek's courting with Heidegger, in particular in his ambivalence approximately Heidegger's techno-phobia. Brockelman's critique of Žižek departs from this ambivalence - a basic stress in Žižek's paintings among a historicist severe thought of techno-capitalism and an anti-historicist thought of innovative swap. as well as clarifying what Žižek has to claim approximately our global and in regards to the threat of radical switch in it, Žižek and Heidegger explores many of the ways that this break up on the middle of his inspiration seems inside of it - in Žižek's perspectives on historical past or at the dating among the innovative chief and the proletariat or among the analyst and the analysand.
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Additional resources for Žižek and Heidegger: The Question Concerning Techno-Capitalism (Continuum Studies in Contemporary Continental Philosophy)
Example text
Given his obvious concern with this issue, why both raise the issue and fail to respond to it? Most obviously Žižek doesn’t say more about techno-capitalism in that opening passage of The Ticklish Subject because what he has to say doesn’t fit the polemic he constructs about postmodernism and the modern subject. Lengthy studies in ambivalence simply don’t belong in the context of Žižek’s clarion call to battle against the sophism of contemporary thought. Particularly from a thinker who both delivers razor-sharp analyses of social phenomena and is deeply committed to restoring philosophy as the defense of finite critical theses, such ambivalence cannot but strike readers as disappointing.
Given his obvious concern with this issue, why both raise the issue and fail to respond to it? Most obviously Žižek doesn’t say more about techno-capitalism in that opening passage of The Ticklish Subject because what he has to say doesn’t fit the polemic he constructs about postmodernism and the modern subject. Lengthy studies in ambivalence simply don’t belong in the context of Žižek’s clarion call to battle against the sophism of contemporary thought. Particularly from a thinker who both delivers razor-sharp analyses of social phenomena and is deeply committed to restoring philosophy as the defense of finite critical theses, such ambivalence cannot but strike readers as disappointing.
I’ve already alluded to the widely accepted interpretation of Heidegger’s “error,” the one which ties his temptation by Nazism with residual subjectivism. Numerous Heidegger-critics from Karl Löwith through Habermas and Wolin start by observing that it is no accident that the authenticity of Dasein On Finitude 19 is defined in classic “existentialist” terms; in “transcending” the “idle chatter” of das Man, in authentic “being-towards-death,” as its “own-most possibility,” Heidegger seems to assert a classically subjectivist individual activity defined against a shallow social world.