Ego-Evil is motivated by greed, by disregard for universal ethical principles; the Evil attributed to the so-called ‘fundamentalist fanatics’, on the contrary, is Superego-Evil: Evil accomplished in the name of fanatical devotion to some ideological ideal; The Id-Evil thus stages the most elementary ‘short circuit’ in the subject’s relationship to the primordially missing object-cause of his desire: what ‘bothers’ us in the ‘other’ (Jew, Japanese, African, Turk …) is that he appears to entertain a privileged relationship to the object - the other either possesses the object-treasure, having snatched it away from us (which is why we don’t have it) , or poses a threat to our possession of the object. In short, the skinhead’s ‘intolerance’ of the other cannot be adequately conceived without a reference to the object-cause of desire that is, by definition, missing. Racism is always grounded in a particular fantasy (of cosa nostra, of our ethnic Thing menaced by ‘them’, of ‘them’ who, by means of their excessive enjoyment, pose a threat to our ‘way of life’) which resists universalization. The translation of the racist fantasy into the universal medium of symbolic intersubjectivity (the Habermasian ethics of dialogue) in no way weakens the hold of the racist fantasy upon us. Ego-Evil is motivated by greed, by disregard for universal ethical principles; the Evil attributed to the so-called ‘fundamentalist fanatics’, on the contrary, is Superego-Evil: Evil accomplished in the name of fanatical devotion to some ideological ideal; The Id-Evil thus stages the most elementary ‘short circuit’ in the subject’s relationship to the primordially missing object-cause of his desire: what ‘bothers’ us in the ‘other’ (Jew, Japanese, African, Turk …) is that he appears to entertain a privileged relationship to the object - the other either possesses the object-treasure, having snatched it away from us (which is why we don’t have it) , or poses a threat to our possession of the object. In short, the skinhead’s ‘intolerance’ of the other cannot be adequately conceived without a reference to the object-cause of desire that is, by definition, missing. Racism is always grounded in a particular fantasy (of cosa nostra, of our ethnic Thing menaced by ‘them’, of ‘them’ who, by means of their excessive enjoyment, pose a threat to our ‘way of life’) which resists universalization. The translation of the racist fantasy into the universal medium of symbolic intersubjectivity (the Habermasian ethics of dialogue) in no way weakens the hold of the racist fantasy upon us. - S. Zizek

Jujutsu With Zizek