Slavoj Žižek Quotes

The analysis achieves its end when the patient is able to recognize, in the Real of his symptom, the only support of his being. That is how we must read Frued's 'wo we war, soll ich werden:' you, the subject, must identify yourself with the place where your symptom already was; in its pathological particularity you must recognize the element which gives consistency to your being.

The symptom is not only a cyphered message, it is at the same time a way for the subject to organize his enjoyment - that is why, even after the completed interpretation, the subject is not prepared to renounce his symptom.

Precisely as an enigma, the symptom, so to speak, announces its dissolution through interpretation: the aim of psychoanalysis is to re-establish the broken network of communication by allowing the patient to verbalize the meaning of his symptom: through this verbalization the symptom is automatically dissolved. This, then is the basic point: in its very construction, the symptom implies the field of the big Other as consistent, complete, because its very function is an appeal to the Other which contains its meaning.

The general reference of the philosophical discussion is usually the triangle world: world-language-subject, the relation of the subject to the world of objects, mediated through language.

The wreck of the Titanic functions as a sublime object: a positive, material object elevated to the status of the impossible Thing. And perhaps all the effort to articulate the metaphysical meaning of the Titanic is nothing but an attempt to escape this terrifying impact of the Thing, an attempt to domesticate the Ting by reducing it to its symbolic status, by providing it with a meaning. We usually say that the fascinating presence of a Thing obscures its meaning; here, the opposite is true: the meaning obscures the terrifying impact of its presence.

Darcy wants to present himself to Elizabeth as a proud gentleman, and he gets from her the message 'your pride is nothing but contemptible arrogance.' After the break in their relationship each discovers, through a series of accidents, the true nature of the other - she the sensitive and tender nature of Darcy, he her real dignity and wit - and the novel ends as it should, with their marriage. The theoretical interest of this story lies in the fact that the failure of their first encounter, the double misrecognition concerning the real nature of the other, functions as a positive condition of the final outcome: we cannot say 'if, from the very beginning, she had recognized his real nature and he hers, their story could have ended at once with their marriage.' Let us take a comical hypothesis that the first encounter of the future lovers was a success - that Elizabeth had accepted Darcy's first proposal. What would happen? Instead of being bound together in true love they would become a vulgar everyday couple, a liaison of an arrogant, rich man and a pretentious, every-minded young girl... If we want to spare ourselves the painful roundabout route through the misrecognition, we miss the truth itself: only the working-through of the misrecognition allows us to accede to the true nature of the other and at the same time to overcome our own deficiency - for Darcy, to free himself of his false pride; for Elizabeth, to get rid of her prejudices.

If we merely wait for the appropriate moment we will never live to see it, because this [appropriate moment] cannot arrive without the subjective conditions of the maturity of the revolutionary force being fulfilled - it can only arrive after a series of failed attempts.

Symptoms are meaningless traces, their meaning is not discovered, excavated from the hidden depth of the past, but constructed retroactively - the analysis produces the truth; that is, the signifying frame which gives their symptoms their symbolic place and meaning. As soon as we enter the symbolic order, the past is always present in the form of historical tradition and the meaning of these traces is not given; it changes continually with the transformations of the signifier's network. Every historical rupture, every advent of a new master-signifier, changers retroactively the meaning of all tradition, restructures the narration of the past, and makes it readable in another, new way.

Zhuang Zi, who dreamt of being a butterfly, and after his awakening posed himself a question: how does he know that he is not now a butterfly dreaming of being Zhuang Zi?

Ideology is not a dreamlike illusion that we build to escape insupportable; in its basic dimension, it is a fantasy-construction which serves as a support for our reality itself; an illusion which structures our effective, real social relations and thereby masks some insupportable, real, impossible kernel.

Lacan's definition of human deception: We deceive the Other by means of the truth itself; in a universe in which all are looking for the true face beneath the mask, the best way to lead them astray is to wear the mask of truth itself.

On Another Country "You are not a Communist because you understand Marx, you understand Marx because you are a Communist!" - that is to say, Judd understands Marx because he presupposes in advance, that Marx is the bearer of knowledge enabling access to the truth of history, like the Christian believer who does not believe in Christ because he has been convinced by theological arguments but, on the contrary, is susceptible to theological arguments because he is already illuminated by the grace of belief.

First, [the bourgeoisie] must recognize his own impotence, his incapacity to believe in a sense of history, even if his reason leans towards the truth, the passions and prejudices produced by his class position, prevent him from accepting it. So he should not exert himself with proving the truth of the historical mission of the working class; rather, he should learn to subdue his petty bourgeois passions and prejudices. He should take lessions from those who were once as important as he is now, but are ready to risk all for the revolutionary Cause.

Everything pales into insignificance compared to our passionate attachment. In this sense, falling in love is like the blinding light that hit Saul/Paul on the road to Damascus: a kind of religious suspension of the Ethical, to use Kerkegaard's terms.

All the proper balances of our daily life are disturbed, everything we do is colored by the underlying thought of "that".