critical theory with slavoj zizek: The ‘real’ universality of today’s globalization through the global market involves its own fiction (or even ideal) of multiculturalist tolerance, respect and protection of human rights, democracy and so forth; it involves its own pseudo-Hegelian 'concrete universality’ of a world order whose universal features of the world market, human rights and democracy allow each specific 'lifestyle’ to flourish in its particularity. So a tension inevitably emerges between this postmodern, post-Nation-State, 'concrete universality’ and the earlier 'concrete universality’ of the Nation-State. Hegel was the first to elaborate the properly modern paradox of individualization through secondary identification.21 At the beginning, the subject is immersed in the particular life-form into which he was born (family, local community); the only way for him to tear himself away from his primordial 'organic’ community, to cut his links with it and to assert himself as an 'autonomous individual’, is to shift his fundamental allegiance, to recognize the substance of his being in another, secondary…community that is universal and, simultaneously, 'artificial’, no longer 'spontaneous’ but 'mediated’, sustained by the activity of independent free subjects - nation versus local community; a profession in the modern sense (a job in a large anonymous company) versus the 'personalized’ relationship between an apprentice and his Masterartisan; the academic community of knowledge versus the traditional wisdom passed from generation to generation. In this shift from primary to secondary identification, primary identifications undergo a kind of transubstantiation: they start to function as the form of appearance of the universal secondary identification - say, precisely by being a good member of my family, I thereby contribute to the proper functioning of my Nation-State. The universal secondary identification remains 'abstract’ in so far as it is directly opposed to the particular forms of primary identification, that is, in so far as it compels the subject to renounce his primary identifications; it becomes 'concrete’ when it reintegrates primary identifications, transforming them into the modes of appearance of the secondary identification.