Capitalism is structurally always in crisis - this is why it is expanding all the time: it can only reproduce itself by way of ‘borrowing from the future’; by way of escaping into the future. The final settling of accounts when all debts would be paid cannot ever arrive. Marx had a name for the social point of impossibility: 'class struggle’. And, perhaps, one should extend this to the very definition ofhumanity: what ultimately distinguishes man from animal is not a positive feature (speech, tool-making, reflexive thinking, or whatever), but the rise of a new point of impossibility designated by Freud and Lacan as das Ding, the impossible-real ultimate reference point of desire.

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claptrap that even if I try to deny God, deep in myself I continue to believe; the unconscious is not in me, it is out there in interactions

http://twitter.com/extimacy/status/832150064810303488 http://ift.tt/2nTocaW

Judith Butler pointed out that the Foucauldian ‘body’ as the site of resistance is none other than the Freudian ‘psyche’: paradoxically, ‘body’ is Foucault’s name for the psychic apparatus insofar as it resists the soul’s domination. That is to say, when, in his well-known definition of the soul as the ‘prison of the body’, Foucault turns around the standard Platonic-Christian definition of the body as the ‘prison of the soul’, what he calls ‘body’ is not simply the biological body, but is effectively already caught in some kind of presubjective psychic apparatus. Consequently, don’t we encounter in Kant a secret homologous inversion, only in the opposite direction, of the relationship between body and soul: what Kant calls ‘immortality of the soul’ is effectively the immortality of the other, ethereal, ‘undead’ body? This redoubling of the body into the common mortal body and the ethereal undead body brings us to the crux of the matter: the distinction between the two deaths, the biological death of the common mortal body and the death of the other ‘undead’ body; it is clear that what Sade aims at in his notion of a radical Crime is the murder of this second body.

Disparities, 2016 - SLAVOJ ZIZEK http://ift.tt/2oeytPG

“officially”, he strives desperately for certainty, for an unambiguous answer that would provide the remedy against the worm of doubt that is consuming him; actually, the true catastrophe he is trying to evade at any price is this very solution, the emergence of a final, unambiguous answer; which is why he endlessly sticks to his uncertain, indeterminate, oscillating status … There is a kind of reflective reversal at work here: the subject persists in his indecision and puts off the choice not because he is afraid that, by choosing one pole of the alternative, he would lose the other pole (that, in the case of Lina, by opting for innocence, she would have to accept the fact that her husband is a mere small-time crook, devoid of any inner strength, even in the direction of Evil). What he truly fears to lose is doubt as such, the uncertainty, the open state where everything is still possible the second death is prior to the first, and not after, as de Sade dreams it.’

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What is so menacing about the femme fatale is not the boundless enjoyment that overwhelms the man and makes him woman’s plaything or slave. It is not Woman as object of fascination that causes us to lose our sense of judgment and moral attitude but, on the contrary, that which remains hidden beneath this fascinating mask and which appears once the masks fall off: the dimension of the pure subject fully assuming the death drive.

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I don’t want to be present in the events that I participate in. I try to become invisible. I perceive myself as someone who shouldn’t exist

http://twitter.com/extimacy/status/831791459753922561 http://ift.tt/2nk7ApD

“I’m not responsible for it, that I merely fulfill the Other’s Will"…- this is what Kantian ethics prohibits. …At its most radical, Kantian ethics is NOT “sadist,” but precisely what prohibits assuming the position of a Sadean executioner.

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