Changes

==Racism==

<blockquote>

The more general point to be made here is the Hegelian lesson that ''global reflexivization/mediatization generates its own brutal immediacy'', whose figure was best captured by [[Étienne Balibar]]'s notion of excessive, non-functional cruelty as a feature of contemporary life: a cruelty whose figures range from 'fundamentalist' racist and/or religious slaughter to the 'senseless' outbursts of violence by adolescents and the homeless in our megalopolises, a violence one is tempted to call ''Id-Evil'', a violence grounded in no utilitarian or ideological case. All the talk about foreigners stealing work from us, or about the threat they represent to our Western values, should not deceive us: on closer examination, it soon becomes clear that this talk provides a rather superficial secondary rationalization. The answer we ultimately obtain from a skinhead is that it amkes him feel good to beat up foreigners; that their presence disturbs him... What we encounter here is indeed ''Id''-Evil, that is, Evil structured and motivated by the most elementary imbalance in the relationship between the Ego and ''jouissance'', by the tension between pleasure and the foreign body of ''jouissance'' at the very heart of it. 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 'tother' (Je,w, Japanese, African, Turk) is that he appears to enjoy a privileged relationship to the object - the other either possesses the object-treature, having snatched it away from us (which is why we don't ahve it), or poses a threat to our possession of the object.<ref>Žižek, S. (2000) [[The Fragile Absolute]], or Why the Christian Legacy is Worth Fighting For, London and New York: Verso. p.</ref></blockquote>