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[A] paradox arises at the level of the subject's relationship to the community to which he belongs: the situation of the forced choice consists in th… - Slavoj Žižek
" "[A] paradox arises at the level of the subject's relationship to the community to which he belongs: the situation of the forced choice consists in the fact that the subject must freely choose the community to which he already belongs, independent of his choice - he must choose what is already given to him... The subject who thinks he can avoid this paradox and really have a free choice is a psychotic subject, one who retains a kind of distance from the symbolic order - who is not really caught in the signifying network. The totalitarian subject is closer to this psychotic position: the proof would be the status of the enemy in totalitarian distance (the Jew in Fascism, the traitor in Stalinism) - precisely the subject supposed to have made a free choice and to have freely chosen the wrong side. This is also the basic paradox of love: not only of one's country, but also of a woman or a man. If I am directly ordered to love a woman, it is clear that this does not work: in a way, love must be free. But on the other hand, if I proceed as if I really have a free choice, if I start to look around and say to myself 'Let's choose which of these women I will fall in love with,' it is clear that this also does not work, that it is not real love. The paradox of love is that it is a free choice, but a choice which never arrives in the present - it is always already made ...I can only state retroactively that I've already chosen ... [Stated by Kant], 'Wickedness does not simply depend upon circumstances but is an integral part of his eternal nature.' In other words, wickedness appears to be something which is irreducibly given: the person in question can never change it, outgrow it via his ultimate moral development.
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About Slavoj Žižek
Slavoj Žižek (born 21 March 1949) is a Slovenian sociologist, philosopher and cultural critic. Zizek is a known for his controversial public personality, use of "dirty humor", and complex philosophy that synthesizes the philosophies of Karl Marx, Hegel, and Jacques Lacan.
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Alternative Names:
Slavoj Zizek
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Zizek
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Slavoj Krečič Žižek
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Canned laughter: After some supposedly funny or witty remark you can hear the laughter and applause included in the soundtrack of the show itself - here we have the exact counterpart of the Chorus in classical tragedy; it is here that we have to look for 'living Antiquity.' That is to say, why this laughter? The first possible answer - that it serves to remind us when to laugh - is interesting enough, because it implies the paradox that laughter is a matter of duty and not of some spontaneous feeling; but this answer is not sufficient because we do not usually laugh. The only correct answer would be that the Other - embodied in the television set - is relieving us even of our duty to laugh - is instead laughing for us. So even if, tired from a hard days stupid work, all evening we did nothing but gaze drowsily into the television screen, we can say afterwards that objectively, through the medium of the other, we had a really good time.
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In a crisis, the underlying belief, disavowed and just practiced, in this thus directly asserted. it is crucial how, in this elevation of momney to the status of the only true commoodity ("the capitalist knows that all commodities, however scurvy they may look, or however badly they may smell, are in faith and in truth money, inwardly circumcised Jews"), Marx resorts to the precise Pauline definition of Christians as "inwardly circumcised Jews": Christians do not need external actual circumcision (that is, the abandonment of ordinary commodities with use-values, dealing only with money), since they know that each of these ordinary commodities is already "inwardly circumcised," that its true substance is money.
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