True universalists are not those who preach global tolerance of differences and all-encompassing unity, but those who engage in a passionate struggle for the assertion of the Truth which compels them.
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APASlavoj Å½iÅ¾ek Quotes. (n.d.). Jar of Quotes. Retrieved , from JarofQuotes.com Web site: https://www.jarofquotes.com/view.php?id=true-universalists-are-not-those-who-preach-global-tolerance-differences-allencompassing-unity-but-those-who-engage-in-passionate-struggle-for-slavoj-iek
ChicagoSlavoj Å½iÅ¾ek Quotes. Jar of Quotes, 2019. https://www.jarofquotes.com/view.php?id=true-universalists-are-not-those-who-preach-global-tolerance-differences-allencompassing-unity-but-those-who-engage-in-passionate-struggle-for-slavoj-iek, accessed .
MLA"Slavoj Å½iÅ¾ek Quotes." Jar of Quotes, 2019. . https://www.jarofquotes.com/view.php?id=true-universalists-are-not-those-who-preach-global-tolerance-differences-allencompassing-unity-but-those-who-engage-in-passionate-struggle-for-slavoj-iek
With Lenin it was always a substantial commitment. I always have a certain admiration for people who are aware that somebody has to do the job. What I hate about these liberal, pseudo-left, beautiful soul academics is that they are doing what they are doing fully aware that somebody else will do the job for them.
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This proletarianization of the lower salaried bourgeoisie is accompanied by an excess in the opposite direction: the irrationally high pay of top managers and bankers, a level of remuneration that is economically irrational since, as investigations in the US have demonstrated, it tends to be inversely proportional to the company's success.
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Confucius was not so much a philsopher as a proto-ideologist: what interested him was not metaphysical Truths but rather a harmonious social order within which individuals could lead happy and ethical lives. He was the first to outline clearly what one is tempted to call the elementary scene of ideology, its zero-level, which consists in asserting the (nameless) authority of some substantial Tradition.
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What is the Absolute? Something that appears to us in fleeting experiences--say, through the gentle smile of a beautiful woman, or even through the warm caring smile of a person who may otherwise seem ugly and rude. In such miraculous but extremely fragile moments, another dimension transpires through our reality. As such, the Absolute is easily corroded;it slips all too easily through our fingers and must be handled as carefully as a butterfly
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When we are shown scenes of starving children in Africa, with a call for us to do something to help them, the underlying ideological message is something like: "Don't think, don't politicize, forget about the true causes of their poverty, just act, contribute money, so that you will not have to think!
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Friends told me that the latest trend, at least in Europe, is public sex. They showed me some clips, and they're terrifying. A couple enters a streetcar, half-full, simply takes a seat, undresses, and starts to do it. You can see from surprised faces that it's not staged. It's pure working-class suburb. But what's fascinating is that the people all look, and then they politely ignore it. The message is that even if you're together in public with people, it still counts as private space.
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If the secret core of potlatch is the reciprocity of exchange, why is this reciprocity not asserted directly, why does it assume the 'mystified' form of two consecutive acts each of which is staged as a free voluntary display of generosity? Here we encounter the paradoxes of forced choice, of freedom to do what is necessary, at its most elementary: I have to do freely what I am expected to do. (If, upon receiving a gift, I immediately return it to the giver, this direct circulation would amount to an extremely aggressive gesture of humiliation, it would signal that I refused the other's gifts - recall those embarrassing moments when elderly people forget and give us last year's present once again ...) ... the reciprocity of exchange is in itself thoroughly ambiguous; at its most fundamental, it is destructive of the social bond, it is the logic of revenge, tit for tat. To cover this aspect of exchange, to make it benevolent and pacific, one has to pretend that each person's gift is free and stands on its own. This brings us to potlatch as the 'pre-economy of the economy, ' its zero-level, that is, exchange as the reciprocal relation of two non-productive expenditures. If the gift belongs to Master and exchange to the Servant, potlatch is the paradoxical exchange between Masters. Potlach is simultaneously the zero-level of civility, the paradoxical point at which restrained civility and obscene consumption overlap, the point at which it is polite to behave impolitely.
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In Kant's description, ethical duty functions like a foreign traumatic intruder that from the outside disturbs the subject's homeostatic balance, its unbearable pressure forcing the subject to act 'beyond the pleasure principle, ' ignoring the pursuit of pleasures. For Lacan, exactly the same description holds for desire, which is why enjoyment is not something that comes naturally to the subject, as a realization of her inner potential, but is the content of a traumatic superego injunction.
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I like to search for class struggle in strange domains. For example it is clear that in classical Hollywood, the couple of vampires and zombies designates class struggle. Vampires are rich, they live among us. Zombies are the poor, living dead, ugly, stupid, attacking from outside. And it's the same with cats and dogs. Cats are lazy, evil, exploitative, dogs are faithful, they work hard, so if I were to be in government, I would tax having a cat, tax it really heavy.
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The socioeconomic impact of such a minor outburst is due to our technological development (air travel)-a century ago, such an eruption would have passed unnoticed. Technological development makes us more independent from nature. At the same time, at a different level, it makes us more dependent on nature's whims.
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