Difference between revisions of "Civil Society, Fanaticism, and Digital Reality"
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<p><a href="#bio"><i>Geert | <p><a href="#bio"><i>Geert | ||
Lovink</i></a> | Lovink</i></a> | ||
− | </p><p><i><b>Editors' Note: Slavoj</b> Zizek, a leading intellectual in the new | + | </p><p><i><b>Editors' Note: Slavoj</b> [[Zizek]], a leading [[intellectual]] in the new |
− | social movements of Eastern and Central Europe, is a researcher at the Institute | + | [[social]] movements of Eastern and Central [[Europe]], is a researcher at the Institute |
− | of Sociology at the University of Ljubljana, Slovenia. He is the author of | + | of [[Sociology]] at the [[University]] of [[Ljubljana]], [[Slovenia]]. He is the [[author]] of |
− | numerous books including </i>Looking Away: An Introduction to Jacques Lacan | + | numerous books including </i>[[Looking]] Away: An Introduction to Jacques [[Lacan]] |
− | Through Popular Culture<i>. Zizek also ran as a pro-reform candidate for the | + | Through Popular [[Culture]]<i>. Zizek also ran as a pro-reform candidate for the |
− | presidency of the republic of Slovenia, then part of Yugoslavia, in 1990.</i> | + | presidency of the republic of Slovenia, then part of [[Yugoslavia]], in 1990.</i> |
− | </p><p><b>CTHEORY:</b> Let's speak about the role of intellectuals. Before 1989, | + | </p><p><b>CTHEORY:</b> Let's [[speak]] [[about]] the [[role]] of intellectuals. Before 1989, |
− | there was a strange relationship among intellectuals and those in power in | + | there was a strange [[relationship]] among intellectuals and those in [[power]] in |
− | Eastern Europe. Both bureaucrats and dissidents had some sort of relationship | + | Eastern Europe. Both bureaucrats and [[dissidents]] had some sort of relationship |
− | with politics. Even now, this is partly the case. In Western Europe this | + | with [[politics]]. Even now, this is partly the [[case]]. In [[Western Europe]] this |
phenomenon disappeared and it is hard to see any relationship or even dialogue. | phenomenon disappeared and it is hard to see any relationship or even dialogue. | ||
What should be the role of intellectuals? | What should be the role of intellectuals? | ||
− | </p><p><b>Zizek:</b> Partially this is true. For me what was partially so | + | </p><p><b>Zizek:</b> Partially this is [[true]]. For me what was partially so |
− | attractive, so sympathetic about real socialism, despite being a corrupt, | + | attractive, so sympathetic about [[real]] [[socialism]], despite [[being]] a corrupt, |
− | cynical system, was the belief in the power of the spoken word. Some twenty | + | cynical [[system]], was the [[belief]] in the power of the spoken [[word]]. Some twenty |
− | years ago, I was editor of a small art-theoretical journal with a circulation of | + | years ago, I was editor of a small art-[[theoretical]] journal with a [[circulation]] of |
− | 3,400. Once we published a small, obscure poem, incomprehensibly modern, but | + | 3,400. Once we published a small, obscure [[poem]], incomprehensibly modern, but |
− | between the lines there was a dissident message. If the power would have ignored | + | between the lines there was a dissident [[message]]. If the power would have ignored |
− | the poem, nothing would have happened. But there was an extraordinary session of | + | the poem, [[nothing]] would have happened. But there was an extraordinary [[session]] of |
− | the Central Committee. Okay, this is repression, but what I like about it is | + | the Central Committee. Okay, this is [[repression]], but what I like about it is |
− | that the communist power took the potential, detonating force of the spoken word | + | that the [[communist]] power took the potential, detonating force of the spoken word |
very seriously. They were always interested in arguing with intellectuals. Let's | very seriously. They were always interested in arguing with intellectuals. Let's | ||
− | take an artist like Tarkovski, who was half dissident. He was half allowed to | + | take an [[artist]] like Tarkovski, who was half dissident. He was half allowed to |
− | work, even if they suppressed some of his films. They were impressed, they | + | [[work]], even if they suppressed some of his [[films]]. They were impressed, they |
− | bothered. Fredric Jameson made a nice point about this: we are only now becoming | + | bothered. Fredric [[Jameson]] made a nice point about this: we are only now becoming |
− | aware that what we liked about East-European dissidents like Havel is only | + | aware that what we liked about East-European dissidents like [[Havel]] is only |
possible within a socialist system. | possible within a socialist system. | ||
− | </p><p>Our influence, beginning in the mid-eighties, was at that time incredibly | + | </p><p>Our influence, beginning in the mid-eighties, was at that [[time]] incredibly |
− | large, especially the philosophers, sociologists, literary theoreticians. But | + | large, especially the [[philosophers]], sociologists, [[literary]] theoreticians. But |
− | this was a very limited conjunction. Now there is the pure ignorance of the | + | this was a very limited conjunction. Now there is the pure [[ignorance]] of the |
− | regime, which is simply not interested in ideological questions. I feel sorry | + | [[regime]], which is simply not interested in [[ideological]] questions. I feel sorry |
for those countries in which writers nowadays play an important role. Take | for those countries in which writers nowadays play an important role. Take | ||
− | Serbia, where this nationalist madness was fabricated by writers. Even in | + | Serbia, where this nationalist [[madness]] was fabricated by writers. Even in |
Slovenia it's the same with the nationalist writers, although they do not have | Slovenia it's the same with the nationalist writers, although they do not have | ||
much influence. | much influence. | ||
</p><p><b>CTHEORY:</b> But you are involved in politics yourself, up until this | </p><p><b>CTHEORY:</b> But you are involved in politics yourself, up until this | ||
− | moment. There are a lot of controversies in Ljubljiana about your involvement in | + | [[moment]]. There are a lot of controversies in Ljubljiana about your involvement in |
− | the governing party and the fact that you write speeches for them. | + | the governing party and the fact that you write speeches for [[them]]. |
− | </p><p><b>Zizek:</b> There is a messianic complex with intellectuals in Eastern | + | </p><p><b>Zizek:</b> There is a messianic [[complex]] with intellectuals in Eastern |
Europe. Nothing against it, but it becomes extremely dangerous in Slovenia when | Europe. Nothing against it, but it becomes extremely dangerous in Slovenia when | ||
− | this messianic vision of intellectuals is combined with a vulgar | + | this messianic [[vision]] of intellectuals is combined with a vulgar |
− | anti-Americanism, which is a very popular political attitude of right wingers. | + | anti-Americanism, which is a very popular [[political]] attitude of [[right]] wingers. |
− | America for them means no national solidarity, filthy liberalism, | + | America for them means no national [[solidarity]], filthy [[liberalism]], |
− | multi-culturalism, individualism, the market. They are afraid of a pluralistic | + | multi-culturalism, individualism, the [[market]]. They are afraid of a pluralistic |
− | democracy and there is a proto-fascistic potential in it. This combination of | + | [[democracy]] and there is a proto-fascistic potential in it. This combination of |
− | nationalist writers, whose obsession is how to retain national identity, and an | + | nationalist writers, whose [[obsession]] is how to retain national [[identity]], and an |
− | anti-capitalist right-wing movement is very dangerous. | + | anti-[[capitalist]] [[right-wing]] movement is very dangerous. |
− | </p><p>I did something for which I lost almost all my friends, what no good leftist | + | </p><p>I did something for which I lost almost all my friends, what no [[good]] [[leftist]] |
ever does: I fully supported the ruling party in Slovenia. For this all my | ever does: I fully supported the ruling party in Slovenia. For this all my | ||
− | leftist friends hate me and of course the whole right wing. What the liberal | + | leftist friends [[hate]] me and of course the [[whole]] right wing. What the [[liberal]] |
− | democratic party did was a miracle. Five years ago we were the remainder of the | + | democratic party did was a miracle. Five years ago we were the [[remainder]] of the |
− | new social movements, like feminist and ecological groups. At that time | + | new social movements, like [[feminist]] and ecological groups. At that time |
− | everybody thought that we would be vanishing mediators. We made some slyly | + | everybody [[thought]] that we would be vanishing mediators. We made some slyly |
− | corrupted, but good moves and now we are the strongest party. I think it was our | + | corrupted, but good moves and now we are the strongest party. I [[think]] it was our |
− | party that saved Slovenia from the fate of the other former Yugoslav republics, | + | party that saved Slovenia from the fate of the [[other]] former Yugoslav republics, |
− | where they have the one-party model. Either right wing like in Croatia or left | + | where they have the one-party [[model]]. Either right wing like in Croatia or [[left]] |
− | wing like in Serbia, which hegemonized in the name of the national interest. | + | wing like in Serbia, which hegemonized in the [[name]] of the national interest. |
− | With us it's a really diverse, pluralist scene, open towards foreigners (of | + | With us it's a really diverse, pluralist [[scene]], open towards [[foreigners]] (of |
course there are some critical cases). But the changes of a genuine pluralist | course there are some critical cases). But the changes of a genuine pluralist | ||
− | society are not yet lost. | + | [[society]] are not yet lost. |
− | </p><p>It's typical that this position triggers an enormous hatred against me. | + | </p><p>It's typical that this [[position]] triggers an enormous [[hatred]] against me. |
− | Slovene media absolutely ignore me, there is never an article about me. On the | + | Slovene [[media]] absolutely ignore me, there is never an article about me. On the |
other hand, if some nationalist poet publishes a small poem in some obscure | other hand, if some nationalist poet publishes a small poem in some obscure | ||
Austrian journal, it's a big success in Slovenia. I am rather perceived as some | Austrian journal, it's a big success in Slovenia. I am rather perceived as some | ||
− | dark, ominous, plotting, political manipulator, a role I enjoy immensely and | + | dark, ominous, plotting, political manipulator, a role I [[enjoy]] immensely and |
like very much. | like very much. | ||
</p><p><b>CTHEORY:</b> You have not become cynical about the current power struggles | </p><p><b>CTHEORY:</b> You have not become cynical about the current power struggles | ||
you are involved in? | you are involved in? | ||
</p><p><b>Zizek:</b> You do not hear me not saying that it is so disgusting. It's a | </p><p><b>Zizek:</b> You do not hear me not saying that it is so disgusting. It's a | ||
− | simple, professional choice. Now politics is becoming business-as-usual in | + | simple, professional [[choice]]. Now politics is becoming business-as-usual in |
Slovenia. It's no longer that once a week you write a heroic article and you are | Slovenia. It's no longer that once a week you write a heroic article and you are | ||
a hero. It means intrigues and meetings. I simply had to choose. Do I do serious | a hero. It means intrigues and meetings. I simply had to choose. Do I do serious | ||
− | theory or politics? What I hate most are the beautiful souls of the left wing | + | [[theory]] or politics? What I hate most are the beautiful souls of the left wing |
who complain about their losses, that everything is corrupted, where are the | who complain about their losses, that everything is corrupted, where are the | ||
− | good old days of the original, left-wing dissidence? No, you must accept the | + | good old days of the original, [[left-wing]] [[dissidence]]? No, you must accept the |
− | rules of the game. Svetlana Slapzak (from Belgrade, now Ljubljana - GL) and the | + | rules of the [[game]]. Svetlana Slapzak (from Belgrade, now Ljubljana - GL) and the |
− | group around her present themselves as marginalized victims. But her groups | + | group around her [[present]] themselves as marginalized victims. But her groups |
− | control two departments and the most powerful publishing house. They get the | + | [[control]] two departments and the most powerful publishing house. They get the |
− | most money from the ministry of science. And via the Soros Foundation they are | + | most [[money]] from the ministry of [[science]]. And via the Soros Foundation they are |
− | selling the story of being surrounded by nationalism. | + | selling the story of being surrounded by [[nationalism]]. |
</p><p>Let's take me. I was blocked from the university before; I was only teaching | </p><p>Let's take me. I was blocked from the university before; I was only teaching | ||
− | abroad, in France and in America. I never taught at any university in Slovenia, | + | abroad, in [[France]] and in America. I never taught at any university in Slovenia, |
I am absolutely alone, without any research assistant. They just give me enough | I am absolutely alone, without any research assistant. They just give me enough | ||
− | money in order to survive. My answer to Svetlana Slapzak would be: why did she | + | money in [[order]] to survive. My answer to Svetlana Slapzak would be: why did she |
− | become a Slovenian citizen? Her very position is a contradiction of what she | + | become a Slovenian [[citizen]]? Her very position is a [[contradiction]] of what she |
− | says. In a state of less than 2 million we offered 100,000 non-Slovenians | + | says. In a [[state]] of less than 2 million we offered 100,000 non-Slovenians |
− | permanent citizenship, against terrible nationalistic resistance. There were no | + | permanent [[citizenship]], against terrible nationalistic [[resistance]]. There were no |
− | dirty tricks involved, like a test if you knew Slovenian. We are still in an | + | dirty tricks involved, like a [[test]] if you knew Slovenian. We are still in an |
− | intermediate stage. When a new political logic imposes itself, the | + | intermediate [[stage]]. When a new political [[logic]] imposes itself, the |
− | <i>Sittlichkeit</i>, the unwritten rules are still unsure, people are still | + | <i>Sittlichkeit</i>, the unwritten rules are still unsure, [[people]] are still |
− | searching for a model. The question is: will we become just another small, | + | searching for a model. The question is: will we become just [[another]] small, |
stupid, nationalistic state or maintain this elementary, pluralistic opening? | stupid, nationalistic state or maintain this elementary, pluralistic opening? | ||
− | And all compromises are worth it for this goal. | + | And all compromises are worth it for this [[goal]]. |
</p><p><b>CTHEORY:</b> What is your view on the work of the Soros Foundation and the | </p><p><b>CTHEORY:</b> What is your view on the work of the Soros Foundation and the | ||
− | concept of an "open society"? | + | [[concept]] of an "open society"? |
</p><p><b>Zizek:</b> If you look into my heart, you'll see I am an old-fashioned | </p><p><b>Zizek:</b> If you look into my heart, you'll see I am an old-fashioned | ||
left-winger. In the short term I support it, but I don't have Popper notions | left-winger. In the short term I support it, but I don't have Popper notions | ||
about it. Soros is doing good work in the field of education, refugees and | about it. Soros is doing good work in the field of education, refugees and | ||
− | keeping the theoretical and social sciences spirit alive. These countries are | + | keeping the theoretical and social [[sciences]] spirit alive. These countries are |
not only impoverished, but the sphere of social sciences is hegemonized by | not only impoverished, but the sphere of social sciences is hegemonized by | ||
− | Heideggerian nationalists. But the Soros people have this ethic of the bad state | + | [[Heideggerian]] nationalists. But the Soros people have this [[ethic]] of the bad state |
− | vs. good civic, independent structures. But sorry, in Slovenia I am for the | + | vs. good civic, independent [[structures]]. But sorry, in Slovenia I am for the |
− | state and against civil society! In Slovenia, civil society is equal to the | + | state and against [[civil society]]! In Slovenia, civil society is equal to the |
right wingers. In America, after the Oklahoma bombing, they suddenly discovered | right wingers. In America, after the Oklahoma bombing, they suddenly discovered | ||
that madmen are everywhere. Civil society is not this nice, social movement, but | that madmen are everywhere. Civil society is not this nice, social movement, but | ||
− | a network of moral majority, conservatives and nationalist pressure groups, | + | a network of [[moral]] majority, conservatives and nationalist pressure groups, |
− | against abortion, [for] religious education in schools. A real pressure from | + | against abortion, [for] [[religious]] education in [[schools]]. A real pressure from |
below. | below. | ||
− | </p><p>For me the open society means something very practical: the unwritten rules | + | </p><p>For me the open society means something very [[practical]]: the unwritten rules |
− | of the political space. For example, if you oppose the present government or the | + | of the political [[space]]. For example, if you oppose the present [[government]] or the |
hegemonic party, are you then still accepted or is there an unwritten, unspoken | hegemonic party, are you then still accepted or is there an unwritten, unspoken | ||
stigma that you are a half-nationalist traitor and so on? Up to what extent can | stigma that you are a half-nationalist traitor and so on? Up to what extent can | ||
you make a career without making political compromises? I don't have any | you make a career without making political compromises? I don't have any | ||
− | fundamental hopes in a socialist revolution or whatever. We have several big | + | fundamental hopes in a socialist [[revolution]] or whatever. We have several big |
− | crises coming: the ecological, the developed against the underdeveloped world | + | crises coming: the ecological, the developed against the underdeveloped [[world]] |
− | and the loss of the sense of reality in the face of all the rapid changes. I | + | and the [[loss]] of the [[sense]] of [[reality]] in the face of all the rapid changes. I |
− | don't underestimate the social impact of the loss of stability. Is the frame of | + | don't underestimate the social impact of the loss of [[stability]]. Is the [[frame]] of |
− | liberal capitalism able to solve this antagonism? Unfortunately my answer is no. | + | liberal [[capitalism]] able to solve this [[antagonism]]? Unfortunately my answer is no. |
Here I am the old-fashioned left-wing pessimist. I think that ghettoisation, | Here I am the old-fashioned left-wing pessimist. I think that ghettoisation, | ||
− | like half of L.A., is far stronger than the Marxist class struggle. At least | + | like half of L.A., is far stronger than the [[Marxist]] [[class]] [[struggle]]. At least |
− | both workers and capitalists still participated in legality and the state, | + | both [[workers]] and capitalists still participated in legality and the state, |
whereas liberal capitalism simply doesn't integrate the new ghettoes. Liberal | whereas liberal capitalism simply doesn't integrate the new ghettoes. Liberal | ||
democracy has no answer to these problems. | democracy has no answer to these problems. | ||
− | </p><p>A lot of times, this Soros approach of openness indulges in its own species | + | </p><p>A lot of [[times]], this Soros approach of [[openness]] indulges in its own [[species]] |
− | of covered racism. Recently at a conference in Amsterdam, Press Now asked | + | of covered [[racism]]. Recently at a conference in Amsterdam, Press Now asked |
− | whether it was possible to find a universal language so that intellectuals from | + | whether it was possible to find a [[universal]] [[language]] so that intellectuals from |
various parts of the former Yugoslavia could start a dialogue. I find this | various parts of the former Yugoslavia could start a dialogue. I find this | ||
− | cliché extremely dangerous, because it comes from an idea of the Balkans as the | + | cliché extremely dangerous, because it comes from an [[idea]] of the Balkans as the |
− | phantasmatic space of nationalistic madness. This phantasy is very well | + | phantasmatic space of nationalistic madness. This [[phantasy]] is very well |
− | manipulated and expressed in some popular works of art, like Kusturica's film | + | manipulated and expressed in some popular works of art, like Kusturica's [[film]] |
− | <cite>Underground</cite>. He said himself, in <cite>Cahiers du Cinema</cite>, | + | <cite>Underground</cite>. He said himself, in <cite>Cahiers du [[Cinema]]</cite>, |
− | that in the Balkans, war is a natural phenomenon, nobody knows when it will | + | that in the Balkans, war is a [[natural]] phenomenon, nobody [[knows]] when it will |
emerge, it just comes, it's in our genes. This naturalisation of the Balkans | emerge, it just comes, it's in our genes. This naturalisation of the Balkans | ||
into an apolitical, primordial theatre of passions is cliché and I find it very | into an apolitical, primordial theatre of passions is cliché and I find it very | ||
− | suspicious. I would like to quote Hegel here: "The true evil is an attitude | + | suspicious. I would like to quote [[Hegel]] here: "The true [[evil]] is an attitude |
− | which perceives evil everywhere." I am very suspicious about this apparent | + | which perceives evil everywhere." I am very suspicious about this [[apparent]] |
− | multi-cultural, neutral, liberal attitude, which only sees nationalistic madness | + | multi-[[cultural]], neutral, liberal attitude, which only sees nationalistic madness |
− | around itself. It posits itself in a witness role. The post-Yugoslav war is | + | around itself. It posits itself in a [[witness]] role. The post-Yugoslav war is |
− | strictly the result of European cultural dynamics. We don't need this simplistic | + | strictly the result of European cultural dynamics. We don't [[need]] this simplistic |
liberal deploring of "why don't people speak to each other?" Nobody is doing | liberal deploring of "why don't people speak to each other?" Nobody is doing | ||
− | power analysis. | + | power [[analysis]]. |
</p><p>A common Western cliché is the so-called complexity of the Balkans. This | </p><p>A common Western cliché is the so-called complexity of the Balkans. This | ||
− | specifically allows the West to maintain its position as an excluded observer. | + | specifically allows the West to maintain its position as an excluded [[observer]]. |
− | What you should do is what I call a phenomenological <i>reduction a | + | What you should do is what I call a [[phenomenological]] <i>reduction a |
− | l'envers</i>. You should not try to understand it. Like TV, the funny effect | + | l'envers</i>. You should not try to [[understand]] it. Like TV, the funny effect |
− | when you disconnect the voice, you only have these stupid gestures. Cut off the | + | when you disconnect the [[voice]], you only have these stupid gestures. Cut off the |
− | meaning and then you'll get the pure power battle. The Balkans are a symptom of | + | [[meaning]] and then you'll get the pure power battle. The Balkans are a [[symptom]] of |
Europe in the sense that it embodies all that is wrong in the light of the | Europe in the sense that it embodies all that is wrong in the light of the | ||
− | utopian notion of the European Community itself. What is the dream? A kind of | + | [[utopian]] [[notion]] of the European [[Community]] itself. What is the [[dream]]? A kind of |
− | neutral, purely technocratic Brussels bureaucracy. They project their mirror | + | neutral, purely technocratic Brussels [[bureaucracy]]. They [[project]] their [[mirror]] |
− | image on the Balkans. What they both have in common is the exclusion of the | + | [[image]] on the Balkans. What they both have in common is the [[exclusion]] of the |
− | proper political antagonisms. | + | proper political [[antagonisms]]. |
</p><p><b>CTHEORY:</b> The campaign in Holland, Press Now, supports so-called | </p><p><b>CTHEORY:</b> The campaign in Holland, Press Now, supports so-called | ||
independent media in the former Yugoslavia. One of its premises is the idea that | independent media in the former Yugoslavia. One of its premises is the idea that | ||
the war started with propaganda from above through state-controlled media. | the war started with propaganda from above through state-controlled media. | ||
− | Seeing that any Western intervention already came too late, it states that, for | + | [[Seeing]] that any Western [[intervention]] already came too late, it states that, for |
example, through independent media, one could work on a long-term solution. Do | example, through independent media, one could work on a long-term solution. Do | ||
you agree with this analysis? | you agree with this analysis? | ||
Line 167: | Line 167: | ||
favour of military intervention from the West. Around 1992, with a little bit of | favour of military intervention from the West. Around 1992, with a little bit of | ||
pressure, the war would have been over. But they missed the moment. Now, with | pressure, the war would have been over. But they missed the moment. Now, with | ||
− | the shift of balance and the stronger Russia, this is no longer possible. At | + | the shift of [[balance]] and the stronger [[Russia]], this is no longer possible. At |
that time, Croatians and Slovenians were in favour of independence, and the | that time, Croatians and Slovenians were in favour of independence, and the | ||
Bosnians were much more ambiguous and they are paying the price for it. The | Bosnians were much more ambiguous and they are paying the price for it. The | ||
− | Bosnians didn't want to prepare for war, they were slower, more careful and | + | Bosnians didn't [[want]] to prepare for war, they were slower, more careful and |
that's why they are now so mad at the West. There was no protection of Bosnia | that's why they are now so mad at the West. There was no protection of Bosnia | ||
− | from the Yugoslav army, despite all the guarantees. And then, after the attack, | + | from the Yugoslav [[army]], despite all the guarantees. And then, after the attack, |
the West suddenly started talking about ethnic struggles, all sides must be | the West suddenly started talking about ethnic struggles, all sides must be | ||
− | guilty, and primordial passions. | + | [[guilty]], and primordial passions. |
− | </p><p>I don't cry too much for Yugoslavia. The moment Milosevic took over and | + | </p><p>I don't cry too much for Yugoslavia. The moment [[Milosevic]] took over and |
annexed Kosovo and Vojvodina, the balance of power shifted. There was the choice | annexed Kosovo and Vojvodina, the balance of power shifted. There was the choice | ||
between a more federal Yugoslavia and a new, centralist one. Do not overestimate | between a more federal Yugoslavia and a new, centralist one. Do not overestimate | ||
Line 184: | Line 184: | ||
dirty work. It was horrible to watch day by day the stories in Slovenia about | dirty work. It was horrible to watch day by day the stories in Slovenia about | ||
Serbs raping us and in Serbia about Albanians raping them. All the news was | Serbs raping us and in Serbia about Albanians raping them. All the news was | ||
− | filtered through this poisoning hatred, from everyday crime to economics. But | + | filtered through this [[poisoning]] hatred, from everyday crime to [[economics]]. But |
− | this was not the origin of the conflict. That was the calculation from the power | + | this was not the origin of the [[conflict]]. That was the calculation from the power |
− | elite to maintain power. | + | [[elite]] to maintain power. |
− | </p><p>If you define independence in terms of not being supported or controlled by | + | </p><p>If you define independence in [[terms]] of not being supported or controlled by |
the state, then the worst right-wing weekly is an independent medium and should | the state, then the worst right-wing weekly is an independent medium and should | ||
be supported by Soros. I do admit that in Serbia and Croatia there is absolute | be supported by Soros. I do admit that in Serbia and Croatia there is absolute | ||
control over the media. What they allow are really small, marginalized media. | control over the media. What they allow are really small, marginalized media. | ||
− | Impartial, independent information can help a lot, but don't expect too much of | + | Impartial, independent information can [[help]] a lot, but don't expect too much of |
it. | it. | ||
− | </p><p><b>CTHEORY:</b> In your speech during the Ars Electronica conference, you | + | </p><p><b>CTHEORY:</b> In your [[speech]] during the Ars Electronica conference, you |
− | emphasized the fact that after a phase of introduction, the seduction of the new | + | emphasized the fact that after a [[phase]] of introduction, the [[seduction]] of the new |
− | media will be over and so will "virtual sex." So the desire to be wired will be | + | media will be over and so will "[[virtual]] sex." So the [[desire]] to be wired will be |
over soon? | over soon? | ||
</p><p><b>Zizek:</b> The so-called "virtual communities" are not such a great | </p><p><b>Zizek:</b> The so-called "virtual communities" are not such a great | ||
revolution as it might appear. What impresses me is the extent to which these | revolution as it might appear. What impresses me is the extent to which these | ||
− | virtual phenomena retroactively enable us to discover to what extent our self | + | virtual phenomena [[retroactively]] enable us to discover to what extent our [[self]] |
− | has always been virtual. Even the most physical self-experience has a symbolic, | + | has always been virtual. Even the most [[physical]] self-[[experience]] has a [[symbolic]], |
− | virtual element in it. For example playing sex games. What fascinates me is that | + | virtual element in it. For example playing sex [[games]]. What fascinates me is that |
− | the possibility of satisfaction already counts as an actual satisfaction. A lot | + | the possibility of [[satisfaction]] already counts as an actual satisfaction. A lot |
of my friends used to play sex games on Minitel in France. They told me that the | of my friends used to play sex games on Minitel in France. They told me that the | ||
point is not really to meet a person, not even to masturbate, but that just | point is not really to meet a person, not even to masturbate, but that just | ||
− | typing your phantasies is the fascination itself. In the symbolic order the | + | typing your phantasies is the [[fascination]] itself. In [[the symbolic]] order the |
− | potentiality already gives actual satisfaction. In psychoanalytic theory the | + | potentiality already gives actual satisfaction. In [[psychoanalytic]] theory the |
− | notion of symbolic castration is often misunderstood. The threat of castration | + | notion of symbolic [[castration]] is often misunderstood. The [[threat]] of castration |
− | as to its effects, acts as a castration. Or in power relations, where the | + | as to its effects, [[acts]] as a castration. Or in power relations, where the |
− | potential authority forms the actual threat. Take Margaret Thatcher. Her point | + | potential [[authority]] forms the actual threat. Take Margaret Thatcher. Her point |
− | was that if you don't rely on state support but on your individual resources, | + | was that if you don't rely on state support but on your [[individual]] resources, |
luck is around the corner. The majority didn't believe this, they knew very well | luck is around the corner. The majority didn't believe this, they knew very well | ||
that most of them would remain poor. But it was enough to be in a position where | that most of them would remain poor. But it was enough to be in a position where | ||
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</p><p>The idea that you were able to do something, but didn't, gives you more | </p><p>The idea that you were able to do something, but didn't, gives you more | ||
satisfaction than actually doing it. In Italy, it is said to be very popular | satisfaction than actually doing it. In Italy, it is said to be very popular | ||
− | during the sexual act that a woman tells a man some dirty phantasies. It is not | + | during the [[sexual]] act that a [[woman]] tells a man some dirty phantasies. It is not |
enough that you are actually doing it, you need some phantasmatic, virtual | enough that you are actually doing it, you need some phantasmatic, virtual | ||
support. "You are good, but yesterday I fucked another one and he was better..." | support. "You are good, but yesterday I fucked another one and he was better..." | ||
What interests me are the so-called sado-masochistic, ritualised, sexual | What interests me are the so-called sado-masochistic, ritualised, sexual | ||
− | practices. You never go to the end, you just repeat a certain foreplay. Virtual | + | practices. You never go to the end, you just [[repeat]] a certain foreplay. Virtual |
in the sense that you announce it, but never do it. Some write a contract. Even | in the sense that you announce it, but never do it. Some write a contract. Even | ||
when you are doing it, you never lose control, all the time you behave as the | when you are doing it, you never lose control, all the time you behave as the | ||
− | director of your own game. What fascinates me is this <i>Spaltung</i>, this gap | + | director of your own game. What fascinates me is this <i>[[Spaltung]]</i>, this gap |
in order to remain a certain distance. This distance, far from spoiling | in order to remain a certain distance. This distance, far from spoiling | ||
− | enjoyment makes it even more intense. Here I see great possibilities for the VR | + | [[enjoyment]] makes it even more intense. Here I see great possibilities for the VR |
stuff. | stuff. | ||
− | </p><p>In the computer I see virtuality, in the sense of symbolic fiction, | + | </p><p>In the computer I see virtuality, in the sense of symbolic [[fiction]], |
− | collapsing. This notion has a long tradition. In Bentham's panopticon we find | + | collapsing. This notion has a long [[tradition]]. In [[Bentham]]'s panopticon we find |
− | virtuality at its purest. You never know if somebody is there in the centre. If | + | virtuality at its purest. You never [[know]] if somebody is there in the centre. If |
you knew someone was there, it would have been less horrifying. Now's it's just | you knew someone was there, it would have been less horrifying. Now's it's just | ||
an "utterly dark spot," as Bentham calls it. If someone is following you and | an "utterly dark spot," as Bentham calls it. If someone is following you and | ||
you're not sure, it is more horrible than if you know that there is somebody. A | you're not sure, it is more horrible than if you know that there is somebody. A | ||
radical uncertainty. | radical uncertainty. | ||
− | </p><p><b>CTHEORY:</b> You are famous for your film analyses. But can you imagine | + | </p><p><b>CTHEORY:</b> You are famous for your film [[analyses]]. But can you imagine |
also using examples from computer networks, analyzing the storyline of a CD-ROM | also using examples from computer networks, analyzing the storyline of a CD-ROM | ||
− | or using television material? | + | or using [[television]] [[material]]? |
</p><p><b>Zizek:</b> The British Film Institute proposed to me to choose my own six, | </p><p><b>Zizek:</b> The British Film Institute proposed to me to choose my own six, | ||
seven films and to do a couple of lectures there, since I use so many film | seven films and to do a couple of lectures there, since I use so many film | ||
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Don't they realize that if you use an excerpt of theirs, you create propaganda | Don't they realize that if you use an excerpt of theirs, you create propaganda | ||
for them? But it is my dream to do something like this. In my favorite book, | for them? But it is my dream to do something like this. In my favorite book, | ||
− | <cite>Tarrying with the Negative</cite>, I use some fragments of Hitchcock. How | + | <cite>Tarrying with the [[Negative]]</cite>, I use some fragments of [[Hitchcock]]. How |
− | nice it would be to have it included in the text. But concerning film, I am | + | nice it would be to have it included in the [[text]]. But concerning film, I am |
− | indeed rather conservative. At this moment I am working on the theme of the role | + | indeed rather [[conservative]]. At this moment I am [[working]] on the theme of the role |
− | of music in cinema. The idea is that in the mid-thirties, when the classical | + | of [[music]] in cinema. The idea is that in the mid-thirties, when the classical |
− | Hollywood code was established, it was strictly Wagnerian, pure accompanying | + | Hollywood [[code]] was established, it was strictly Wagnerian, pure accompanying |
− | music, radical underscoring, determining your subjective perspective. It's a | + | music, radical underscoring, determining your [[subjective]] perspective. It's a |
− | classical case of a conservative revolution. As Wagner said about his | + | classical case of a conservative revolution. As [[Wagner]] said about his |
<i>Gesamtkunstwerk:</i> if we allow music to develop by itself, it will become | <i>Gesamtkunstwerk:</i> if we allow music to develop by itself, it will become | ||
atonal and inimitable. | atonal and inimitable. | ||
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the shift from the landscape to the soundscape. With Altman and Dolby stereo, | the shift from the landscape to the soundscape. With Altman and Dolby stereo, | ||
you no longer need the soundtrack as a general frame, as if you have | you no longer need the soundtrack as a general frame, as if you have | ||
− | inconsistent fragments. The unity is no longer established at the visual level. | + | inconsistent fragments. The [[unity]] is no longer established at the [[visual]] level. |
I want to connect this with Altman's <cite>Short Cuts</cite>, with its series of | I want to connect this with Altman's <cite>Short Cuts</cite>, with its series of | ||
− | faiths, contingently hitting each other. Very Deleuzean: global nonsense where | + | faiths, contingently hitting each other. Very Deleuzean: [[global]] nonsense where |
contingence encounters produce local effects of sense in order to understand | contingence encounters produce local effects of sense in order to understand | ||
what subjective in our late capitalist society means. Or let's take Lynch's | what subjective in our late capitalist society means. Or let's take Lynch's | ||
biggest failure, <cite>Dune</cite>. Did you notice the use of multiple inner | biggest failure, <cite>Dune</cite>. Did you notice the use of multiple inner | ||
monologues? Reality is something very fragile for Lynch. If you get too close to | monologues? Reality is something very fragile for Lynch. If you get too close to | ||
− | it you discover Leni Riefenstahl. I am not interested in direct content | + | it you discover Leni Riefenstahl. I am not interested in direct [[content]] |
− | analysis, but the kind of purely formal changes in how we relate to the | + | analysis, but the kind of purely [[formal]] changes in how we relate to the |
− | physicality of the film and the shifts in the notions of subjectivity. Of course | + | physicality of the film and the shifts in the notions of [[subjectivity]]. Of course |
all of this is done in a kindly anti-Derridian swing. For us, it is the sound | all of this is done in a kindly anti-Derridian swing. For us, it is the sound | ||
− | that is the traumatic point, the cry or even the song. The point where you lose | + | that is the [[traumatic]] point, the cry or even the song. The point where you lose |
your unity and the ways the self enjoying voice always gets controlled. What | your unity and the ways the self enjoying voice always gets controlled. What | ||
− | interests me at the political level is how the discourse machinery, in order to | + | interests me at the political level is how the [[discourse]] machinery, in order to |
− | function, has to rely on the obscene voice. What appears to be a carnivalesque | + | function, has to rely on the [[obscene]] voice. What appears to be a carnivalesque |
− | subversion, this eruption of obscene freedom, really serves the power. But these | + | [[subversion]], this eruption of obscene [[freedom]], really serves the power. But these |
are my B-productions, if you want to put it in Hollywood terms. The A-production | are my B-productions, if you want to put it in Hollywood terms. The A-production | ||
− | of the last two years was a book on Schelling that I just finished. | + | of the last two years was a book on [[Schelling]] that I just finished. |
</p><p><b>CTHEORY:</b> We recently celebrated the centenary of cinema. What's the | </p><p><b>CTHEORY:</b> We recently celebrated the centenary of cinema. What's the | ||
− | condition of current film theory? What will come after the critical, | + | condition of current [[film theory]]? What will come after the critical, |
− | semiological and gender approaches? It is still useful to see film as a unity or | + | semiological and [[gender]] approaches? It is still useful to see film as a unity or |
should we surf through the media, like the users do and use a variety of | should we surf through the media, like the users do and use a variety of | ||
sources? | sources? | ||
− | </p><p><b>Zizek:</b> Fredric Jameson has already made this point. What goes on in | + | </p><p><b>Zizek:</b> [[Fredric Jameson]] has already made this point. What goes on in |
cinema is determined by what happens in other media. Concerning theory, there | cinema is determined by what happens in other media. Concerning theory, there | ||
− | are a lot of others, the whole domain of cultural criticism in America is | + | are a lot of [[others]], the whole [[domain]] of cultural criticism in America is |
− | basically cinema theory. What attracts me, is the axis between gaze and voice | + | basically cinema theory. What attracts me, is the axis between [[gaze]] and voice |
and nowhere will you find this tension better than in cinema. This still is for | and nowhere will you find this tension better than in cinema. This still is for | ||
− | me the principal axis. Cinema is for me a kind of condensation. On the one hand | + | me the principal axis. Cinema is for me a kind of [[condensation]]. On the one hand |
you have the problem of voice, on the other the narrativisation. | you have the problem of voice, on the other the narrativisation. | ||
− | </p><p>The only change I can think of is that up until twenty years ago, going to | + | </p><p>The only [[change]] I can think of is that up until twenty years ago, going to |
the cinema was a totally different social experience. It was a Saturday or | the cinema was a totally different social experience. It was a Saturday or | ||
Sunday afternoon, and this changed. But what still appears in ordinary | Sunday afternoon, and this changed. But what still appears in ordinary | ||
commercial films is the shift in the notion of subjectivity. You can detect what | commercial films is the shift in the notion of subjectivity. You can detect what | ||
goes on at the profoundest, most radical level of our symbolic identities and | goes on at the profoundest, most radical level of our symbolic identities and | ||
− | how we experience ourselves. Cinema is still the easiest way, like for Freud | + | how we experience ourselves. Cinema is still the easiest way, like for [[Freud]] |
− | dreams were the royal way to the unconscious. | + | [[dreams]] were the royal way to the [[unconscious]]. |
</p><p>Maybe I am part of a nostalgic movement. Nowadays, because of all these new | </p><p>Maybe I am part of a nostalgic movement. Nowadays, because of all these new | ||
media, cinema is in a crisis. It becomes popular as a nostalgic medium. And what | media, cinema is in a crisis. It becomes popular as a nostalgic medium. And what | ||
− | is modern film theory really about? Its ultimate object are nostalgic films from | + | is modern film theory really about? Its ultimate [[object]] are nostalgic films from |
the thirties and forties. It is as if you need the theory in order to enjoy | the thirties and forties. It is as if you need the theory in order to enjoy | ||
them. It's incredible how even Marxists enjoy this game. They have seen every | them. It's incredible how even Marxists enjoy this game. They have seen every | ||
film, I'm not joking. It's not only this paternalising notion that it is good to | film, I'm not joking. It's not only this paternalising notion that it is good to | ||
− | use examples from cinema. I would still claim that there is an inherent logic of | + | use examples from cinema. I would still [[claim]] that there is an inherent logic of |
the theory itself, as if there is a privileged relationship, like the role | the theory itself, as if there is a privileged relationship, like the role | ||
− | literature played in the nineteenth century. | + | [[literature]] played in the nineteenth century. |
</p><p><b>CTHEORY:</b> You have been to Japan. What's your opinion on the | </p><p><b>CTHEORY:</b> You have been to Japan. What's your opinion on the | ||
technological culture in that country? | technological culture in that country? | ||
</p><p><b>Zizek:</b> First I must say that I don't have my own positive theory about | </p><p><b>Zizek:</b> First I must say that I don't have my own positive theory about | ||
− | Japan. What I do have, as every Western intellectual, are the myths of | + | Japan. What I do have, as every Western intellectual, are the [[myths]] of |
− | reference. There is the old, right-wing image of the Samurai code, fighting to | + | reference. There is the old, right-wing image of the [[Samurai]] code, fighting to |
− | death, the absolute, ethical Japan. Then there is the leftist image, from | + | [[death]], the absolute, [[ethical]] Japan. Then there is the leftist image, from |
− | Eisenstein: the semiotic Japan. The empty signs, no Western metaphysics of | + | Eisenstein: the semiotic Japan. The empty [[signs]], no Western [[metaphysics]] of |
− | presence. It's a no less phantasmatic Japan then the first one. We know that | + | [[presence]]. It's a no less phantasmatic Japan then the first one. We know that |
Eisenstein for his montage of attractions used Japanese ideograms. | Eisenstein for his montage of attractions used Japanese ideograms. | ||
− | </p><p>Then there is Bertolt Brecht as an exception. He took over elements like | + | </p><p>Then there is Bertolt [[Brecht]] as an exception. He took over elements like |
sacrifice and authority and put them in a left-wing context. Here in the West, | sacrifice and authority and put them in a left-wing context. Here in the West, | ||
− | Brecht was seen as someone introducing a fanatic Eastern morality. But now | + | Brecht was seen as someone introducing a fanatic Eastern [[morality]]. But now |
there's in Suhrkamp Verlag a detailed edition of his "Jasager" and his | there's in Suhrkamp Verlag a detailed edition of his "Jasager" and his | ||
"Lernstcke". They discovered that all those moments the Western critics | "Lernstcke". They discovered that all those moments the Western critics | ||
perceived as remainders of this imperial and sacrificing Japan were indeed | perceived as remainders of this imperial and sacrificing Japan were indeed | ||
edited by Brecht. What they perceived as Japanese was Brecht. | edited by Brecht. What they perceived as Japanese was Brecht. | ||
− | </p><p>Then there is the capitalist Japan and its different stages. There is the | + | </p><p>Then there is the capitalist Japan and its different [[stages]]. There is the |
− | myth of non-original Japan taking over, but developing better: Philips for the | + | [[myth]] of non-original Japan taking over, but developing better: Philips for the |
rich and Sony for the poor. Twenty years later this was of course the other way | rich and Sony for the poor. Twenty years later this was of course the other way | ||
− | round. Then there is the Kojevian Japan. First, for Kojeve the end of history | + | round. Then there is the Kojevian Japan. First, for [[Kojeve]] the end of [[history]] |
− | was Russia and America, the realisation of the French Revolution. Then he | + | was Russia and America, the realisation of the [[French]] Revolution. Then he |
− | noticed that something was missing. He found the answer in Japan, in the little | + | noticed that something was [[missing]]. He found the answer in Japan, in the little |
− | surplus. If everything only functions, as in America, you would kill yourself. | + | [[surplus]]. If everything only functions, as in America, you would kill yourself. |
− | In the snobbism, drinking tea in a nice way, he found that life still had a | + | In the snobbism, drinking tea in a nice way, he found that [[life]] still had a |
meaning. | meaning. | ||
− | </p><p>But there is another Japan, the psycho-analytic. For the multi-culturalist | + | </p><p>But there is another Japan, the [[psycho]]-[[analytic]]. For the multi-[[culturalist]] |
− | approach, the almost standard example is Japan and its way of <i>Verneinung</i>, | + | approach, the almost standard example is Japan and its way of <i>[[Verneinung]]</i>, |
saying no. There are thirty ways to say no. You say no to your wife in one way, | saying no. There are thirty ways to say no. You say no to your wife in one way, | ||
− | no to a child in another way. There is not one negation. There is a small | + | no to a [[child]] in another way. There is not one [[negation]]. There is a small |
− | Lacanian volume, <cite>La chose japonaise</cite>. They elaborate the borrowing | + | [[Lacanian]] volume, <cite>La [[chose]] japonaise</cite>. They elaborate the borrowing |
− | of other languages, all these ambiguities. Didn't Lacan say that Japanese do not | + | of other [[languages]], all these ambiguities. Didn't Lacan say that Japanese do not |
have an unconscious? | have an unconscious? | ||
</p><p>For the West, Japan is the ambiguous Other: at the same time it fascinates | </p><p>For the West, Japan is the ambiguous Other: at the same time it fascinates | ||
− | you and repels you. Let's not forget the psychological cliche of Japan: you | + | you and repels you. Let's not forget the [[psychological]] cliche of Japan: you |
smile, but you never know if it is sincere or if you are mocking us - the idea | smile, but you never know if it is sincere or if you are mocking us - the idea | ||
of Japan as the impenetrable Other. This ambiguous politeness. What do they | of Japan as the impenetrable Other. This ambiguous politeness. What do they | ||
− | really want? There's also the idea of the Japanese as the "ersatz" Jews for the | + | really want? There's also the idea of the Japanese as the "ersatz" [[Jews]] for the |
− | Americans. The Japanese governments together with two or three mega companies, | + | Americans. The Japanese governments together with two or [[three]] mega companies, |
plotting. All this spleen, this palette of phantasies, is Japan for us. But what | plotting. All this spleen, this palette of phantasies, is Japan for us. But what | ||
surprised me is that authors, whom I considered strictly European, are widely | surprised me is that authors, whom I considered strictly European, are widely | ||
− | read in Japan, as for example George Lukacs. | + | read in Japan, as for example George [[Lukacs]]. |
</p><p>Then there is a Japan, loved by those who criticize our Western, decadent way | </p><p>Then there is a Japan, loved by those who criticize our Western, decadent way | ||
of liberal democracy and who look for a model that would combine the dynamics of | of liberal democracy and who look for a model that would combine the dynamics of | ||
− | capitalism, while maintaining some firm traditional structure of authority. And | + | capitalism, while maintaining some firm traditional [[structure]] of authority. And |
again, it can work both ways. What I like about phantasies is that they are | again, it can work both ways. What I like about phantasies is that they are | ||
always ambiguous. You can turn it in a negative way, Japanese pretending to play | always ambiguous. You can turn it in a negative way, Japanese pretending to play | ||
capitalism, while in reality what you have is conspiracy and authority. On the | capitalism, while in reality what you have is conspiracy and authority. On the | ||
positive side you see that there is a capitalism possible with moral values. | positive side you see that there is a capitalism possible with moral values. | ||
− | </p><p>What I liked there, in restaurants and subway stations, is the absence of | + | </p><p>What I liked there, in restaurants and subway stations, is the [[absence]] of |
− | English. You don't have this self-humiliating, disgusting, pleasing attitude. | + | [[English]]. You don't have this self-humiliating, disgusting, pleasing attitude. |
It's up to the foreigners to find their way out. I liked tremendously those | It's up to the foreigners to find their way out. I liked tremendously those | ||
automatic vending machines. Did you see <cite>The Shining</cite>, based on | automatic vending machines. Did you see <cite>The Shining</cite>, based on | ||
− | Stephen King's novel? This is America at its worst. Three people, a family, in a | + | Stephen King's novel? This is America at its worst. Three people, a [[family]], in a |
big hotel and still the space is too small for them and they start killing each | big hotel and still the space is too small for them and they start killing each | ||
other. In Japan, even when it is very crowded, you don't feel the pressure, even | other. In Japan, even when it is very crowded, you don't feel the pressure, even | ||
if you are physically close. The art of ignoring. In the New York subway, even | if you are physically close. The art of ignoring. In the New York subway, even | ||
− | when it's half full, you would have this horrifying experience of the absolute | + | when it's half [[full]], you would have this horrifying experience of the absolute |
− | proximity of the Other. What I liked about the Foucault conference in Tokyo I | + | proximity of the Other. What I liked about the [[Foucault]] conference in Tokyo I |
attended was that one would expect the Japanese to apply Foucault to their own | attended was that one would expect the Japanese to apply Foucault to their own | ||
notions. But all the Japanese interventions were about Flaubert. They didn't | notions. But all the Japanese interventions were about Flaubert. They didn't | ||
accept this anthropological game of playing idiots for you. No, they tried to | accept this anthropological game of playing idiots for you. No, they tried to | ||
beat us at our own game. We know Flaubert better than you. | beat us at our own game. We know Flaubert better than you. | ||
− | </p><p>Every nation in Europe has this fanaticism, conceiving itself as the true, | + | </p><p>Every [[nation]] in Europe has this fanaticism, conceiving itself as the true, |
primordial nation. The Serbian myth, for example, is that they are the first | primordial nation. The Serbian myth, for example, is that they are the first | ||
nation of the world. The Croatians consider themselves as primordial Aryans. The | nation of the world. The Croatians consider themselves as primordial Aryans. The | ||
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first. This might be a part of the Japanese identity, if you look at the way | first. This might be a part of the Japanese identity, if you look at the way | ||
they borrow languages. | they borrow languages. | ||
− | </p><p>I recently read a book on Kurosawa. It is said that <cite>Rashomon</cite> was | + | </p><p>I recently read a book on Kurosawa. It is said that <cite>[[Rashomon]]</cite> was |
seen in the early fifties as the big discovery of the Eastern spirit. But in | seen in the early fifties as the big discovery of the Eastern spirit. But in | ||
Japan it was perceived as way too Western. My favorite Japanese film is | Japan it was perceived as way too Western. My favorite Japanese film is | ||
<cite>Sansho</cite> by Michoguchi because it offers itself for a nice, Lacanian | <cite>Sansho</cite> by Michoguchi because it offers itself for a nice, Lacanian | ||
− | reading, the problem of the lost mother, the mother's voice reaching the son, | + | [[reading]], the problem of the lost [[mother]], the mother's voice reaching the son, |
etc. This is the Japanese advantage over America when the mother's voice tries | etc. This is the Japanese advantage over America when the mother's voice tries | ||
to reach the son. In America one would get madness, like Hitchcock's | to reach the son. In America one would get madness, like Hitchcock's | ||
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buy Hollywood. The idea is that they do not just want our factories, our land, | buy Hollywood. The idea is that they do not just want our factories, our land, | ||
they even want our dreams. Behind this there's the notion of thought control. | they even want our dreams. Behind this there's the notion of thought control. | ||
− | It's the old Marxist notion of buying the whole chain, from the hardware until | + | It's the old Marxist notion of buying the whole [[chain]], from the hardware until |
the movie theatres. What interests me in Japan is that it is a good argument | the movie theatres. What interests me in Japan is that it is a good argument | ||
against the vulgar, pseudo-Marxist evolutionary notion that you have to go | against the vulgar, pseudo-Marxist evolutionary notion that you have to go | ||
Line 395: | Line 395: | ||
superstructure and combine it very nicely with the most effective version of | superstructure and combine it very nicely with the most effective version of | ||
capitalism it pretends to be. It's a good experience in non-anthropocentrism. | capitalism it pretends to be. It's a good experience in non-anthropocentrism. | ||
− | It's a mystery for Western sociologists who say that you need Protestant ethics | + | It's a mystery for Western sociologists who say that you need Protestant [[ethics]] |
for good capitalism. | for good capitalism. | ||
</p><p>What I see in Japan, and maybe this is my own myth, is that behind all these | </p><p>What I see in Japan, and maybe this is my own myth, is that behind all these | ||
notions of politeness, snobbism etc. the Japanese are well aware that something | notions of politeness, snobbism etc. the Japanese are well aware that something | ||
− | which may appear superficial and unnecessary has a much deeper structural | + | which may appear superficial and unnecessary has a much deeper [[structural]] |
− | function. A Western approach would be: who needs this? But a totally ridiculous | + | function. A Western approach would be: who [[needs]] this? But a totally ridiculous |
− | thing at a deeper level might play a stabilizing function we are not aware of. | + | [[thing]] at a deeper level might play a stabilizing function we are not aware of. |
Everybody laughs at the English monarchy, but you'll never know. | Everybody laughs at the English monarchy, but you'll never know. | ||
</p><p>There is another notion that is popular now amongst American sociologists, | </p><p>There is another notion that is popular now amongst American sociologists, | ||
− | the civilizations of guilt versus civilizations of shame. The Jews and their | + | the civilizations of [[guilt]] versus civilizations of [[shame]]. The Jews and their |
− | inner guilt and the Greeks with their culture of shame. The usual cliche now is | + | inner guilt and the [[Greeks]] with their culture of shame. The usual cliche now is |
− | that Japan is the ultimate civilization of shame. What I despise in America is | + | that Japan is the ultimate [[civilization]] of shame. What I despise in America is |
the studio actors' logic, as if there is something good in self-expression: do | the studio actors' logic, as if there is something good in self-expression: do | ||
not be oppressed, open yourself, even if you shout and kick the others, | not be oppressed, open yourself, even if you shout and kick the others, | ||
everything in order to express and liberate yourself. This is a stupid idea, | everything in order to express and liberate yourself. This is a stupid idea, | ||
− | that behind the mask there is some truth. In Japan, and I hope that this is not | + | that behind the mask there is some [[truth]]. In Japan, and I hope that this is not |
− | only a myth, even if something is merely an appearance, politeness is not simply | + | only a myth, even if something is merely an [[appearance]], politeness is not simply |
− | insincere. There is a difference between saying "Hello, how are you?" and the | + | insincere. There is a [[difference]] between saying "Hello, how are you?" and the |
New York taxi drivers who swear at you. Surfaces do matter. If you disturb the | New York taxi drivers who swear at you. Surfaces do matter. If you disturb the | ||
surfaces you may lose a lot more than you think. You shouldn't play with | surfaces you may lose a lot more than you think. You shouldn't play with | ||
− | rituals. Masks are never simply mere masks. Perhaps that's why Brecht became | + | [[rituals]]. Masks are never simply mere masks. Perhaps that's why Brecht became |
close to Japan. He also liked this notion that there is nothing really | close to Japan. He also liked this notion that there is nothing really | ||
liberating in this typical Western gesture of stealing the masks and showing the | liberating in this typical Western gesture of stealing the masks and showing the |
Revision as of 04:01, 24 May 2019
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