Subjects, to the extent that they are civilized, are “cut” from the primal object of their desire. Hi Sam, I agree that asking what an article ‘does’ is fundamental. In the late 1980s, Žižek returned to Slovenia where he wrote newspaper columns for the Slovenian weekly “Mladina,” and cofounded the Slovenian Liberal Democratic Party. As well as being visiting professor at the Department of Psychoanalysis, Universite ParisVIII in 1982-3 and 1985-6, Žižek has lectured at the Cardozo Law School, Columbia, Princeton, the New School for Social Research, the University of Michigan, Ann Arbor, and Georgetown. Žižek’s realist position is that all the ideas in the world can have no lasting political effect unless they come to inform institutions and subjects’ day-to-day lives. Like the malign computer machines in The Matrix that literally run off the human jouissance they drain from deluded subjects, for Žižek the big Other of any political regime does not exist as a self-sustaining substance. Žižek argues that in “Religion Within the Bounds of Reason Alone” Kant showed that he was aware of these paradoxes that necessarily attend any attempt to narrate the origins of the Law.
Importantly, once this position is stated, we can also begin to see how Žižek’s post-Marxist project of a critique of ideology intersects with his philosophical defense of the Cartesian subject. They thereby bear witness to how s/he is not wholly outside of the reality s/he sees. Prescriptively, Žižek’s work challenges us to ask questions about the possibility of sociopolitical change that have otherwise rarely been asked after 1989, including: what forms such changes might take? In Žižek’s Lacanian terms, these things are Real (capital “R”) Things (capital “T”), precisely insofar as they in this way stand out from the reality of ordinary things and events. According to Žižek, as we can now elaborate, this is because the deepest political function of sublime objects of ideology is to ensure that the political world will make sense for subjects no matter what events transpire, in a way that he directly compares with Kant’s transcendental object. The sudden and unexplained invocation of the Islamic veil as the master-signifier of non-European otherness: when hundreds are drowning in the Mediterranean, and thousands more are imprisoned in dehumanising refugee camps, is their expression of religiosity really the most pressing issue? Vast numbers of people – children included – can sink beneath the waves without anyone feeling any need to do anything about it; it’s only once bodies wash up on beaches that there’s an imperative to act.
(Žižek uses the example of the liberal myth of primitive accumulation to illustrate his position in For They Know Not What They Do, but we could cite here Plato’s myth of the reversed cosmos in the Laws and Statesman, or historical cases like the idea of terra nullius in colonial Australia). Second: Žižek makes a crucial distinction between knowledge and belief.
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