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How to Read...
賱丕讴丕賳 亘賴 乇賵丕蹖鬲 跇蹖跇讴
The How to Read series provides a context and an explanation that will facilitate and enrich your understanding of texts vital to the canon. These books use excerpts from the major texts to explain essential topics, such as Jacques Lacan's core ideas about enjoyment, which re-created our concept of psychoanalysis.
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First published January 1, 2006
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About the author
Slavoj 沤i啪ek
611听books7,252听followersSlavoj 沤i啪ek is a Slovene sociologist, philosopher, and cultural critic.
He was born in Ljubljana, Slovenia (then part of SFR Yugoslavia). He received a Doctor of Arts in Philosophy from the University of Ljubljana and studied psychoanalysis at the University of Paris VIII with Jacques-Alain Miller and Fran莽ois Regnault. In 1990 he was a candidate with the party Liberal Democracy of Slovenia for Presidency of the Republic of Slovenia (an auxiliary institution, abolished in 1992).
Since 2005, 沤i啪ek has been a member of the Slovenian Academy of Sciences and Arts.
沤i啪ek is well known for his use of the works of 20th century French psychoanalyst Jacques Lacan in a new reading of popular culture. He writes on many topics including the Iraq War, fundamentalism, capitalism, tolerance, political correctness, globalization, subjectivity, human rights, Lenin, myth, cyberspace, postmodernism, multiculturalism, post-marxism, David Lynch, and Alfred Hitchcock.
In an interview with the Spanish newspaper El Pa铆s he jokingly described himself as an "orthodox Lacanian Stalinist". In an interview with Amy Goodman on Democracy Now! he described himself as a "Marxist" and a "Communist."
He was born in Ljubljana, Slovenia (then part of SFR Yugoslavia). He received a Doctor of Arts in Philosophy from the University of Ljubljana and studied psychoanalysis at the University of Paris VIII with Jacques-Alain Miller and Fran莽ois Regnault. In 1990 he was a candidate with the party Liberal Democracy of Slovenia for Presidency of the Republic of Slovenia (an auxiliary institution, abolished in 1992).
Since 2005, 沤i啪ek has been a member of the Slovenian Academy of Sciences and Arts.
沤i啪ek is well known for his use of the works of 20th century French psychoanalyst Jacques Lacan in a new reading of popular culture. He writes on many topics including the Iraq War, fundamentalism, capitalism, tolerance, political correctness, globalization, subjectivity, human rights, Lenin, myth, cyberspace, postmodernism, multiculturalism, post-marxism, David Lynch, and Alfred Hitchcock.
In an interview with the Spanish newspaper El Pa铆s he jokingly described himself as an "orthodox Lacanian Stalinist". In an interview with Amy Goodman on Democracy Now! he described himself as a "Marxist" and a "Communist."
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Displaying 1 - 30 of 372 reviews
June 5, 2016
Slavoj 沤i啪ek - Slovenian psychoanalytic philosopher, cultural critic and all around Marxist bad boy. You might not agree with his philosophy or politics but one thing is certain - he has the uncanny ability to explain difficult theories and concepts in vivid, comprehensible language.
Since one of my own areas of interest in Jungian psychology, I thought it wise to gain at least a basic understanding of another major theorist in the world of psychoanalysis - Jacques Lacan. To this end I tried reading an introductory text but had no luck since technical, obscure language filled the pages right from the first chapter. So I tried this introduction by Slavoj 沤i啪ek. Bingo! I enjoyed reading the entire book and now I have at least a modest grasp of the great French analyst鈥檚 thinking. To share some of the flavor of Slavoj 沤i啪ek鈥檚 instruction on how to read Lacan, here are several quotes from the book coupled with my comments:
鈥淟acan started his 鈥榬eturn to Freud鈥� with the linguistic reading of the entire psychoanalytic edifice, encapsulated by what is perhaps his single best-known formula: 鈥楾he unconscious is structured as a language.鈥� The predominant perception of the unconscious is that it is the domain of irrational drives, something opposed to the rational conscious self. For Lacan, this notion of the unconscious belongs to the Romantic philosophy of life and has nothing to do with Freud.鈥� ---------- To illustrate this point, Slavoj 沤i啪ek gives the example of how there was a factory worker accused of stealing every evening when he left the factory. Night after night, the guards would very carefully check the wheelbarrow he was pushing to make sure he wasn鈥檛 hiding anything belonging to the factory. But then one night the guards finally got the point 鈥� he was stealing wheelbarrows. 鈥淭his is the first thing to bear in mind about the way the unconscious works according to Lacan; it is not hidden in the wheelbarrow, it is the wheelbarrow itself.鈥�
鈥淔or Lacan, psychoanalysis at its most fundamental is not a theory and technique of treating psychic disturbances but a theory and practice that confronts individuals with the most radical dimension of human existence. It does not show an individual the way to accommodate him- or herself to the demands of social reality; instead it explains how something like 鈥榬eality鈥� constitutes itself in the first place." ---------- Perhaps this is why nowadays Lacan is encountered more in academic departments of philosophy, linguistics and literature rather than actual clinical practice: his theory isn鈥檛 about curing sickness or improving people鈥檚 ability to function in society; rather, his psychoanalytic framework can provide a more penetrating approach to the ways in which we construct the building blocks of our perception and understanding of the world.
鈥淔or Lacan, the goal of psychoanalytic treatment is not the patient鈥檚 well-being, successful social life or personal fulfillment, but to bring the patient to confront the elementary coordinates and deadlocks of his or her desires.鈥� ---------- This statement gives a hint that Lacan is not overly optimistic about the human capacity to have all our desires satisfied 鈥� at best, we reach a more complete awareness of the structure of our psyche and why our dissatisfaction is a very human reality.
鈥淚n order to unlock the secret treasures of Freud, Lacan enlisted a motely tribe of theories, some from the linguistics of Ferdinand de Saussure, through Claude Levi-Strauss鈥檚 structural anthropology, up to mathematical set theory and the philosophies of Plant, Kant, Hegel and Heidegger." ----------- Slavoj lets us know right in his introduction that he will not delve into the details of linguistics or anthropological theory as it is used in psychoanalytic treatment. He takes a different tact, linking a passage from Lacan to areas we are all more familiar, such as film and current day politics. This is the beauty of this introduction 鈥� you learn a good bit about Lacanian theory and have fun along with way.
鈥淚t is clear that none of these versions (of toilets) can be accounted for in purely utilitarian terms: a certain ideological perception of how the subject should relate to the unpleasant excrement that comes from within the body is clearly discernible in it." ---------- Here Slavoj is talking about the difference between a French toilet, an American toilet and a German toilet and how each culture betrays its ideology and vision of life with their respective design of this bathroom gadget.
鈥淲hen a judge speaks, there is in a way more truth in his words than in thee direct reality of the person of that judge; if one limits oneself to what one sees, one simply misses the point. . . . What is missed by the cynic who believes only his eyes is the efficiency of the symbolic fiction, the way this fiction structures reality.鈥� ----------- Slavoj 沤i啪ek provides a lucid explanation of how a society and nation鈥檚 legal institution with its body of law forms this 鈥榚ffective symbolic fiction鈥� to make sure the judge鈥檚 words have much more punch than simply those pronounced by a single individual. The author also ties in this example with Lacan鈥檚 psychoanalytic theory.
September 18, 2012
A terrific summary of Zizek's reading of Lacan. It could be more appropriately called "How to Read Zizek's Reading of Lacan" than simply "How to Read Lacan". An impressive number of his examples are familiar from his other works, especially The Parallax View. Having Zizek's Lacan illustrations published in one book makes it a lot easier to make sense of his reading of Lacan.
There is just this one "but". Zizek does not really read Lacan. Rather, he uses his reading of Lacan to read something else, notably films or novels, which he in turn uses to illustrate something else, such as the conservatives' wrongheaded response to some problem in society. Actually the book should be called "How to Read Zizek's Reading of Lacan to Read X". X refers to the Kubrick film "Eyes Wide Shut" or the Ridley Scott film "Alien" etc.
Even if more limited in scope than its title suggests, "How to Read Lacan" is good enough to be more than just good enough.
There is just this one "but". Zizek does not really read Lacan. Rather, he uses his reading of Lacan to read something else, notably films or novels, which he in turn uses to illustrate something else, such as the conservatives' wrongheaded response to some problem in society. Actually the book should be called "How to Read Zizek's Reading of Lacan to Read X". X refers to the Kubrick film "Eyes Wide Shut" or the Ridley Scott film "Alien" etc.
Even if more limited in scope than its title suggests, "How to Read Lacan" is good enough to be more than just good enough.
August 5, 2023
Nur Kurz:
Zizek ist ein fantastischer Erkl盲rb盲r.
H枚r ich nochmal von irgendwem die Floskel 鈥瀌as ist ja interessant鈥�, ist hier zappenduster!
Ich wei脽 jetzt warum ich so viele B眉cher runterlade und abspeichere! Der gro脽e Andere liest f眉r mich 馃槈.
Wenn ein Geschenk f眉r die geliebte Person meine Liebe symbolisieren soll, dann mu脽 es nutzlos sein, 眉berfl眉ssig in seiner F眉lle听鈥� nur auf diese Weise, wenn der Gebrauchswert aufgehoben ist, kann es meine Liebe symbolisieren.
Find ich gut. Dann tust immer die 鈥瀢elke Rose der Trostlosigkeit鈥� von Umberto Ecos 鈥濪ie Insel des vorigen Tages鈥�.
脺brigens find ich Herrn Han hierzu pr盲ziser, der statt Liebe das/den Eros einsetzt.
Mein pers枚nlicher Stolperstein: die Angst andere zu bel盲stigen ist Toleranz der Intoleranz des Anderen vor dem Anderen. Wenn ich jetzt konsequent bin und keine Toleranz f眉r Intoleranz aufbringe, muss ich bel盲stigen?! 馃樀鈥嶐煉煓�
Zur Erkl盲rung folgendes Zitat:
鈥濱m vorherrschenden Gebrauch des Begriffs 禄Bel盲stigung芦 verschiebt sich diese elementare Bedeutung jedoch kaum wahrnehmbar zur Verurteilung jeglicher exzessiven N盲he eines realen menschlichen Wesens mit seinen Begierden, 脛ngsten und L眉sten. Zwei Themen bestimmen die gegenw盲rtige liberale tolerante Haltung gegen眉ber anderen: Respekt und Offenheit f眉r die Andersheit und zwanghafte Angst vor Bel盲stigung. Der andere ist in Ordnung, insofern seine Anwesenheit nicht aufdringlich ist, insoweit der andere nicht wirklich anders ist. Toleranz stimmt mit ihrem Gegenteil 眉berein: Meine Pflicht, dem anderen gegen眉ber tolerant zu sein, bedeutet gewisserma脽en, da脽 ich ihm nicht zu nahe komme, nicht in seinen Raum eindringe听鈥� kurz, da脽 ich seine Intoleranz gegen眉ber meiner zu gro脽en N盲he respektieren sollte. Das ist es, was sich mehr und mehr als das zentrale 禄Menschenrecht芦 in der sp盲tkapitalistischen Gesellschaft abzeichnet: das Recht, nicht bel盲stigt zu werden, das hei脽t in sicherer Distanz zum anderen gehalten zu werden鈥�.
Klosch眉ssel Vergleiche ziehen bei mir sowieso.
Das Fundamentalisten einen authentischen Glauben haben, durch den andere pseudogl盲ubige und Atheisten sich bedroht f眉hlen, hab ich schon immer gesagt. Danke Zizek f眉r die Best盲tigung!
Ja und die Sache mit dem Cyberspace konnte ich bei Herrn Han schon nicht ganz mitgehen.
脺ber das idealisierte SpiegelIch hab ich kapiert warum mir Verhalten vieler Menschen suspekt ist. Ich kenne so etwas wie das IdealIch nicht. Zumindest nicht in der Form, dass es mich interessiert wie andere mich sehen sollen. Oder der gro脽e Andere versteckt es vor mir und verkloppt mich damit in meinen Tr盲umen 馃槵.
F眉r Lacan ist die Psychoanalyse auf ihrer grundlegendsten Ebene keine Theorie und Technik der Behandlung psychischer St枚rungen, sondern eine Theorie und Praxis, die die Individuen mit der radikalsten Dimension der menschlichen Existenz konfrontiert.
Moah! Konfrontation mit der radikalsten Dimension der menschlichen Existenz鈥� immer mitten in die Fresse rein鈥�. Jap passt馃憤馃槵
Zizek ist ein fantastischer Erkl盲rb盲r.
H枚r ich nochmal von irgendwem die Floskel 鈥瀌as ist ja interessant鈥�, ist hier zappenduster!
Ich wei脽 jetzt warum ich so viele B眉cher runterlade und abspeichere! Der gro脽e Andere liest f眉r mich 馃槈.
Wenn ein Geschenk f眉r die geliebte Person meine Liebe symbolisieren soll, dann mu脽 es nutzlos sein, 眉berfl眉ssig in seiner F眉lle听鈥� nur auf diese Weise, wenn der Gebrauchswert aufgehoben ist, kann es meine Liebe symbolisieren.
Find ich gut. Dann tust immer die 鈥瀢elke Rose der Trostlosigkeit鈥� von Umberto Ecos 鈥濪ie Insel des vorigen Tages鈥�.
脺brigens find ich Herrn Han hierzu pr盲ziser, der statt Liebe das/den Eros einsetzt.
Mein pers枚nlicher Stolperstein: die Angst andere zu bel盲stigen ist Toleranz der Intoleranz des Anderen vor dem Anderen. Wenn ich jetzt konsequent bin und keine Toleranz f眉r Intoleranz aufbringe, muss ich bel盲stigen?! 馃樀鈥嶐煉煓�
Zur Erkl盲rung folgendes Zitat:
鈥濱m vorherrschenden Gebrauch des Begriffs 禄Bel盲stigung芦 verschiebt sich diese elementare Bedeutung jedoch kaum wahrnehmbar zur Verurteilung jeglicher exzessiven N盲he eines realen menschlichen Wesens mit seinen Begierden, 脛ngsten und L眉sten. Zwei Themen bestimmen die gegenw盲rtige liberale tolerante Haltung gegen眉ber anderen: Respekt und Offenheit f眉r die Andersheit und zwanghafte Angst vor Bel盲stigung. Der andere ist in Ordnung, insofern seine Anwesenheit nicht aufdringlich ist, insoweit der andere nicht wirklich anders ist. Toleranz stimmt mit ihrem Gegenteil 眉berein: Meine Pflicht, dem anderen gegen眉ber tolerant zu sein, bedeutet gewisserma脽en, da脽 ich ihm nicht zu nahe komme, nicht in seinen Raum eindringe听鈥� kurz, da脽 ich seine Intoleranz gegen眉ber meiner zu gro脽en N盲he respektieren sollte. Das ist es, was sich mehr und mehr als das zentrale 禄Menschenrecht芦 in der sp盲tkapitalistischen Gesellschaft abzeichnet: das Recht, nicht bel盲stigt zu werden, das hei脽t in sicherer Distanz zum anderen gehalten zu werden鈥�.
Klosch眉ssel Vergleiche ziehen bei mir sowieso.
Das Fundamentalisten einen authentischen Glauben haben, durch den andere pseudogl盲ubige und Atheisten sich bedroht f眉hlen, hab ich schon immer gesagt. Danke Zizek f眉r die Best盲tigung!
Ja und die Sache mit dem Cyberspace konnte ich bei Herrn Han schon nicht ganz mitgehen.
脺ber das idealisierte SpiegelIch hab ich kapiert warum mir Verhalten vieler Menschen suspekt ist. Ich kenne so etwas wie das IdealIch nicht. Zumindest nicht in der Form, dass es mich interessiert wie andere mich sehen sollen. Oder der gro脽e Andere versteckt es vor mir und verkloppt mich damit in meinen Tr盲umen 馃槵.
F眉r Lacan ist die Psychoanalyse auf ihrer grundlegendsten Ebene keine Theorie und Technik der Behandlung psychischer St枚rungen, sondern eine Theorie und Praxis, die die Individuen mit der radikalsten Dimension der menschlichen Existenz konfrontiert.
Moah! Konfrontation mit der radikalsten Dimension der menschlichen Existenz鈥� immer mitten in die Fresse rein鈥�. Jap passt馃憤馃槵
August 16, 2018
螘未蠋 蠁伪委谓蔚蟿伪喂 蟺蠋蟼 慰 螙喂味蔚魏 蠂蟻畏蟽喂渭慰蟺慰喂蔚委 蟿慰 螞伪魏维谓 纬喂伪 谓伪 蟺伪蟻慰蠀蟽喂维蟽蔚喂 蟿喂蟼 未喂魏苇蟼 蟿慰蠀 胃苇蟽蔚喂蟼, 魏伪喂 蟿慰 魏维谓蔚喂 渭蔚 蟺慰位蠉 伪蟻喂蟽蟿慰蠀蟻纬畏渭伪蟿喂魏蠈 蟿蟻蠈蟺慰. 螔苇尾伪喂伪 慰 伪渭蔚蟿维蠁蟻伪蟽蟿慰蟼 蟿委蟿位慰蟼 蟿慰蠀 尾喂尾位委慰蠀 蔚委谓伪喂 "How to read Lacan" 蟺蟻维纬渭伪 蟺慰蠀 未蔚谓 蔚委渭伪喂 蟽委纬慰蠀蟻慰蟼 蠈蟿喂 蔚蟺伪位畏胃蔚蠉蔚蟿伪喂 蟽蟿畏 蟺蟻维尉畏. 螠苇蟽伪 伪蟺蠈 蟿喂蟼 蟺蟻慰蟽蠅蟺喂魏苇蟼 蟿慰蠀 伪谓伪味畏蟿萎蟽蔚喂蟼 慰 螙喂味蔚魏 蠂蟻畏蟽喂渭慰蟺慰喂蔚委 蟿慰 螞伪魏维谓 纬喂伪 谓伪 伪谓伪位蠉蟽蔚喂 魏维蟺慰喂蔚蟼 蟿伪喂谓委蔚蟼 魏伪喂 位慰纬慰蟿蔚蠂谓喂魏维 伪蟺慰蟽蟺维蟽渭伪蟿伪 魏伪喂 谓伪 蟽蠂慰位喂维蟽蔚喂 蟿慰 魏慰喂谓蠅谓喂魏蠈-蟺慰位喂蟿喂魏蠈 蟺蔚未委慰. 危委纬慰蠀蟻伪 未委谓蔚喂 蔚谓未喂伪蠁苇蟻慰蠀蟽蔚蟼 蟺蟻慰蔚魏蟿维蟽蔚喂蟼 蟽蔚 蠈蟺慰喂慰谓 苇蠂蔚喂 渭喂伪 蔚尉慰喂魏蔚委蠅蟽畏 渭蔚 蟿伪 蔚谓谓慰喂慰位慰纬喂魏维 蔚蟻纬伪位蔚委伪 蟿畏蟼 位伪魏伪谓喂魏萎蟼 胃蔚蠅蟻委伪蟼. 螛蔚渭蔚位喂伪魏苇蟼 苇谓谓慰喂蔚蟼 蟿畏蟼 位伪魏伪谓喂魏萎蟼 胃蔚蠅蟻委伪蟼 蠈蟺蠅蟼 蟿慰 桅伪谓蟿伪蟽喂伪魏蠈, 蟿慰 危蠀渭尾慰位喂魏蠈 魏伪喂 蟿慰 螤蟻伪纬渭伪蟿喂魏蠈, 伪谓蟿喂蟽蟿慰喂蠂慰蠉谓蟿伪喂 蟺伪蟻维位位畏位伪 渭蔚 蟿慰 螜未蔚蠋未蔚蟼 螘纬蠋, 蟿慰 螜未蔚蠋未蔚蟼 蟿慰蠀 螘纬蠋 魏伪喂 蟿慰 违蟺蔚蟻蔚纬蠋. 螠蔚 蟺慰位蠉 蠂伪蟻伪魏蟿畏蟻喂蟽蟿喂魏维 蟺伪蟻伪未蔚委纬渭伪蟿伪 魏伪喂 蠂喂慰蠉渭慰蟻 慰 螙喂味苇魏 魏维谓蔚喂 伪谓伪纬蠅纬苇蟼 蟽蟿慰 未喂魏蠈 蟿慰蠀 纬位蠅蟽蟽喂魏蠈 蟽蠉渭蟺伪谓. 螆谓伪 伪蟺蠈 蟿伪 蟽蠀纬魏位慰谓喂蟽蟿喂魏蠈蟿蔚蟻伪 伪蟺慰蟽蟺维蟽渭伪蟿伪 蔚委谓伪喂 蟿慰 蟺伪蟻伪魏维蟿蠅: "危蟿畏 桅蟻慰蠇未喂魏萎 伪谓维位蠀蟽畏 纬喂伪 蟿慰谓 螁谓胃蟻蠅蟺慰 渭蔚 蟿慰蠀蟼 螞蠉魏慰蠀蟼, 蟿慰谓 未喂维蟽畏渭慰 巍蠋蟽慰 伪蟽胃蔚谓萎 蟿慰蠀, 慰 Freud 伪蟺慰渭蠈谓蠅蟽蔚 蠅蟼 蟿慰 蟺蟻蠋喂渭慰 蟿蟻伪蠀渭伪蟿喂魏蠈 纬蔚纬慰谓蠈蟼 蠈蟿喂, 蠅蟼 蟺伪喂未委 蔚谓维渭喂蟽畏 苇蟿慰蠀蟼, 蔚委未蔚 蟿慰蠀蟼 纬慰谓蔚委蟼 蟿慰蠀 蟽蔚 蟽蔚尉慰蠀伪位喂魏萎 蟺蟻维尉畏 魏伪蟿维 蟿畏谓 慰蟺慰委伪 慰 维谓未蟻伪蟼 未喂蔚喂蟽未蠉蔚喂 蟽蟿畏 纬蠀谓伪委魏伪 伪蟺蠈 蟺委蟽蠅. 惟蟽蟿蠈蟽慰, 伪蟻蠂喂魏维, 蠈蟿伪谓 蟽蠀谓苇尾畏 蟿慰 纬蔚纬慰谓蠈蟼, 未蔚谓 蠀蟺萎蟻蠂蔚 蟿委蟺慰蟿伪 蟿慰 蟿蟻伪蠀渭伪蟿喂魏蠈 蟽蔚 伪蠀蟿蠈: 未蔚谓 蟽蠀谓蟿维蟻伪尉蔚 蟺蟻伪纬渭伪蟿喂魏维 蟿慰 蟺伪喂未委, 伪蟺位蠋蟼 蔚纬纬蟻维蠁畏魏蔚 蟽蟿畏 渭谓萎渭畏 蟿慰蠀 蠅蟼 蔚谓伪 纬蔚纬慰谓蠈蟼 蟿慰蠀 慰蟺慰委慰蠀 蟿慰 谓蠈畏渭伪 未蔚谓 蟿慰蠀 萎蟿伪谓 未喂蠈位慰蠀 尉蔚魏维胃伪蟻慰. 围蟻蠈谓喂伪 伪蟻纬蠈蟿蔚蟻伪 蠈蟿伪谓 蟿慰 蔚蟻蠋蟿畏渭伪 芦伪蟺蠈 蟺慰蠀 苇蟻蠂慰谓蟿伪喂 蟿伪 蟺伪喂未喂维;禄 蟿慰蠀 苇纬喂谓蔚 苇渭渭慰谓畏 喂未苇伪 魏伪喂 维蟻蠂喂蟽蔚 谓伪 伪谓伪蟺蟿蠉蟽蟽蔚喂 蟺伪喂未喂魏苇蟼 胃蔚蠅蟻委蔚蟼 纬喂伪 蟿畏 蟽蔚尉慰蠀伪位喂魏蠈蟿畏蟿伪, 渭慰谓维蠂伪 蟿蠈蟿蔚 伪谓苇蟽蠀蟻蔚 伪蠀蟿萎 蟿畏谓 伪谓维渭谓畏蟽畏 蠅蟼 蟿蟻伪蠀渭伪蟿喂魏萎 蟽魏畏谓萎 蟺慰蠀 未委谓畏 渭慰蟻蠁萎 蟽蟿慰 渭蠀蟽蟿萎蟻喂慰 蟿畏蟼 蟽蔚尉慰蠀伪位喂魏蠈蟿畏蟿伪蟼. 螚 蟽魏畏谓萎 未蔚谓 蟺萎蟻蔚 蟿畏 胃苇蟽畏 蟿蟻伪蠉渭伪蟿慰蟼, 未蔚谓 蔚尉蔚位委蠂胃畏魏蔚 蟽蔚 蟿蟻伪蠀渭伪蟿喂魏蠈 螤蟻伪纬渭伪蟿喂魏蠈, 蟺伪蟻维 渭慰谓维蠂伪 伪谓伪未蟻慰渭喂魏维, 纬喂伪 谓伪 尾慰畏胃萎蟽蔚喂 蟿慰 蟺伪喂未委 谓伪 伪谓蟿喂渭蔚蟿蠅蟺委蟽蔚喂 蟿慰 伪未喂苇尉慰未慰 蟽蟿慰 蟽蠀渭尾慰位喂魏蠈 蟿慰蠀 蟽蠉渭蟺伪谓 (蟿畏谓 伪未蠀谓伪渭委伪 蟿慰蠀 谓伪 尾蟻蔚喂 伪蟺伪谓蟿萎蟽蔚喂蟼 蟽蟿慰 伪委谓喂纬渭伪 蟿畏蟼 蟽蔚尉慰蠀伪位喂魏蠈蟿畏蟿伪蟼). 危蠀谓蟿慰谓喂味蠈渭蔚谓慰蟼 渭蔚 蟿畏 渭蔚蟿伪蟽蟿蟻慰蠁萎 蟿慰蠀 Einstein, 慰 Freud 慰蟻委味蔚喂 蠈蟿喂 蟿慰 伪蟻蠂喂魏蠈 纬蔚纬慰谓蠈蟼 蔚谓 蟺蟻慰魏蔚喂渭苇谓蠅 蔚委谓伪喂 蟿慰 蟽蠀渭尾慰位喂魏蠈 伪未喂苇尉慰未慰 魏伪喂 蠈蟿喂 蟿慰 蟿蟻伪蠀渭伪蟿喂魏蠈 蟽蠀渭尾维谓 伪谓伪尾喂蠋谓蔚蟿伪喂 纬喂伪 谓伪 纬蔚渭委蟽蔚喂 蟿伪 魏蔚谓维 蟽蟿慰 蟽蠉渭蟺伪谓 蟿畏蟼 蟽畏渭伪蟽委伪蟼."
螝伪喂 苇谓伪 蟿蔚位蔚蠀蟿伪委慰 伪蟺蠈蟽蟺伪蟽渭伪 蟺慰蠀 蠂伪蟻伪魏蟿畏蟻委味蔚喂 蟿慰 尾喂尾位委慰 伪位位维 魏伪喂 蟿畏谓 蟿伪喂谓委伪 蟿慰蠀 螙喂味蔚魏 "The Pervert's Guide to Ideology" (2012) 渭蔚 魏蔚谓蟿蟻喂魏萎 蟽畏渭伪蟽委伪 蟿畏谓 苇谓谓慰喂伪 蟿畏蟼 喂未蔚慰位慰纬委伪蟼: "螚 伪蟺蠈位伪蠀蟽畏 蟽萎渭蔚蟻伪 位蔚喂蟿慰蠀蟻纬蔚委 蟺伪蟻伪未蠈尉蠅蟼 魏伪蟿' 慰蠀蟽委伪谓 蠅蟼 畏胃喂魏蠈 魏伪胃萎魏慰谓: 慰喂 维谓胃蟻蠅蟺慰喂 伪喂蟽胃维谓慰谓蟿伪喂 苇谓慰蠂慰喂 蠈蠂喂 蔚蟺蔚喂未萎 蟺伪蟻伪尾喂维味慰蠀谓 畏胃喂魏苇蟼 伪蟺伪纬慰蟻蔚蠉蟽蔚喂蟼 蔚蟺喂未喂未蠈渭蔚谓慰喂 蟽蔚 蟺伪蟻维谓慰渭蔚蟼 伪蟺慰位伪蠉蟽蔚喂蟼, 伪位位维 蔚蟺蔚喂未萎 伪未蠀谓伪蟿慰蠉谓 谓伪 伪蟺慰位伪蠉蟽慰蠀谓."
螝伪喂 苇谓伪 蟿蔚位蔚蠀蟿伪委慰 伪蟺蠈蟽蟺伪蟽渭伪 蟺慰蠀 蠂伪蟻伪魏蟿畏蟻委味蔚喂 蟿慰 尾喂尾位委慰 伪位位维 魏伪喂 蟿畏谓 蟿伪喂谓委伪 蟿慰蠀 螙喂味蔚魏 "The Pervert's Guide to Ideology" (2012) 渭蔚 魏蔚谓蟿蟻喂魏萎 蟽畏渭伪蟽委伪 蟿畏谓 苇谓谓慰喂伪 蟿畏蟼 喂未蔚慰位慰纬委伪蟼: "螚 伪蟺蠈位伪蠀蟽畏 蟽萎渭蔚蟻伪 位蔚喂蟿慰蠀蟻纬蔚委 蟺伪蟻伪未蠈尉蠅蟼 魏伪蟿' 慰蠀蟽委伪谓 蠅蟼 畏胃喂魏蠈 魏伪胃萎魏慰谓: 慰喂 维谓胃蟻蠅蟺慰喂 伪喂蟽胃维谓慰谓蟿伪喂 苇谓慰蠂慰喂 蠈蠂喂 蔚蟺蔚喂未萎 蟺伪蟻伪尾喂维味慰蠀谓 畏胃喂魏苇蟼 伪蟺伪纬慰蟻蔚蠉蟽蔚喂蟼 蔚蟺喂未喂未蠈渭蔚谓慰喂 蟽蔚 蟺伪蟻维谓慰渭蔚蟼 伪蟺慰位伪蠉蟽蔚喂蟼, 伪位位维 蔚蟺蔚喂未萎 伪未蠀谓伪蟿慰蠉谓 谓伪 伪蟺慰位伪蠉蟽慰蠀谓."
July 8, 2015
讴鬲丕亘 亘丕 趩蹖乇賴 丿爻鬲蹖 鬲賲丕賲貙 鬲賮爻蹖乇蹖 丕賳锟斤拷氐丕乇蹖 跇蹖跇讴 丕夭 賱讴丕賳 乇丕 亘丕 丕乇噩丕毓丕鬲 賲讴乇乇 亘賴 賮蹖賱賲 賴丕貙 乇賲丕賳 賴丕 賵 賳賲丕蹖卮賳丕賲賴 乇丕 賳賲丕蹖賳丿诏蹖 賲蹖 讴賳賳丿. 丿乇賵賳 讴鬲丕亘 丕夭 毓亘丕乇丕鬲 賴丕蹖 孬賯蹖賱 禺丕賱蹖 賳蹖爻鬲 賵賱蹖 乇丕丨鬲 賮賴賲蹖 賳賵卮鬲賴 賴丕蹖 跇蹖跇讴 丿乇 賳賴丕蹖鬲 賲毓賳丕蹖蹖 乇賵 賲賳鬲賯賱 賲蹖讴賳賴.
讴鬲丕亘 乇賵 亘丕 丿賵爻鬲蹖 禺賵賳丿蹖賲 賵 亘乇丕蹖 賴賲蹖賳 賯丿乇蹖 胤賵賱 讴卮蹖丿 賵賱蹖 賯胤毓丕 丕賵賳賯丿乇 噩丿蹖 賳蹖爻鬲. 鬲賱丕卮 跇蹖跇讴 亘乇丕蹖 倬乇丿賴 亘乇丿丕乇蹖 丕夭 賲賮丕賴蹖賲 讴賱蹖丿蹖 丕賳丿蹖卮賴 賱讴丕賳 賯丕亘賱 鬲賯丿蹖乇賴貨 賲賮丕賴蹖賲蹖 賲孬賱 丿蹖诏乇蹖 亘夭乇诏 賵 讴賵趩讴貙 丕賲乇 賵丕賯毓蹖 賵 丕賲乇 賳賲丕丿蹖賳 賵 ...
亘賴 賴乇丨丕賱 诏賵蹖丕 爻乇蹖 "趩诏賵賳賴 ... 乇丕 亘禺賵丕賳蹖賲" 丕賵賳賯丿乇賲 丿賲 丿爻鬲蹖 賳蹖爻鬲 賵 卮丿蹖丿丕 賲卮鬲丕賯賲 賳爻禺賴 讴蹖乇讴诏丕乇丿卮 乇賵 亘賴 賯賱賲 讴丕倬蹖賵鬲賵 亘禺賵賳賲.
讴鬲丕亘 乇賵 亘丕 丿賵爻鬲蹖 禺賵賳丿蹖賲 賵 亘乇丕蹖 賴賲蹖賳 賯丿乇蹖 胤賵賱 讴卮蹖丿 賵賱蹖 賯胤毓丕 丕賵賳賯丿乇 噩丿蹖 賳蹖爻鬲. 鬲賱丕卮 跇蹖跇讴 亘乇丕蹖 倬乇丿賴 亘乇丿丕乇蹖 丕夭 賲賮丕賴蹖賲 讴賱蹖丿蹖 丕賳丿蹖卮賴 賱讴丕賳 賯丕亘賱 鬲賯丿蹖乇賴貨 賲賮丕賴蹖賲蹖 賲孬賱 丿蹖诏乇蹖 亘夭乇诏 賵 讴賵趩讴貙 丕賲乇 賵丕賯毓蹖 賵 丕賲乇 賳賲丕丿蹖賳 賵 ...
亘賴 賴乇丨丕賱 诏賵蹖丕 爻乇蹖 "趩诏賵賳賴 ... 乇丕 亘禺賵丕賳蹖賲" 丕賵賳賯丿乇賲 丿賲 丿爻鬲蹖 賳蹖爻鬲 賵 卮丿蹖丿丕 賲卮鬲丕賯賲 賳爻禺賴 讴蹖乇讴诏丕乇丿卮 乇賵 亘賴 賯賱賲 讴丕倬蹖賵鬲賵 亘禺賵賳賲.
May 30, 2016
It does not merely enable a human being to accept the repressed truth about him- or herself; it explains how the dimension of truth emerges in human reality.
It is a testament to my sloth and stupidity that I reaped so much from this text as well as Z's other primer . Telling, how much 沤i啪ek utilizes the Bard here, as opposed to his "typical" Hitchcock. (anyone want to ponder the skeletons in Dakota Johnson's baggage claim?). No, Shakespeare is placed beside Stalin, while the "true" defendants in these proceeding are the Bush (41) Administration --and their circle of disaster. Honestly, Lacan remains as impenetrable as ever, but I found both a vitality and a questioning spirit which both humbles and cleanses. That last sentence wasn't intended to be so Jesuit, it must be the Imaginary and the Symbolic at cross purposes.
It is a testament to my sloth and stupidity that I reaped so much from this text as well as Z's other primer . Telling, how much 沤i啪ek utilizes the Bard here, as opposed to his "typical" Hitchcock. (anyone want to ponder the skeletons in Dakota Johnson's baggage claim?). No, Shakespeare is placed beside Stalin, while the "true" defendants in these proceeding are the Bush (41) Administration --and their circle of disaster. Honestly, Lacan remains as impenetrable as ever, but I found both a vitality and a questioning spirit which both humbles and cleanses. That last sentence wasn't intended to be so Jesuit, it must be the Imaginary and the Symbolic at cross purposes.
October 25, 2014
This is a pleasurable book to read about Lacan, but it does not even begin to give the reader what it purports to offer, namely instruction on how to read (or understand) Lacan. Like all of Zizek's writing on Lacan, it does not actually do a very good job communicating what Lacan is really all about. Rather, we're getting Zizek-on-Lacan with a pretty heavy emphasis on Zizek. For readers new to Lacan, the book as a whole should be taken with a grain of salt.
This can function as a great first book on Lacan if the novice reader understands that this is not really a Lacan primer. It's more to whet the appetite and see if you're interesting in getting more into this stuff. Zizek does a fantastic job of showing just how intensely fascinating Lacan's work can be, and incorporates it into a whole host of modern pop cultural and political contexts. It's all great, but eventually it becomes clear that Zizek is more interested in incorporating Lacan into these different things than just explaining to the reader the real fundamentals of Lacan (incidentally, it's likely that Lacan himself would've supported Zizek's technique.)
But it's a fun read that can serve as a real "gateway drug" into further study of Lacan. If you're intrigued by this book and want to learn the real basics in a clear way, read Lionel Bailly's Lacan: A Beginner's Guide.
This can function as a great first book on Lacan if the novice reader understands that this is not really a Lacan primer. It's more to whet the appetite and see if you're interesting in getting more into this stuff. Zizek does a fantastic job of showing just how intensely fascinating Lacan's work can be, and incorporates it into a whole host of modern pop cultural and political contexts. It's all great, but eventually it becomes clear that Zizek is more interested in incorporating Lacan into these different things than just explaining to the reader the real fundamentals of Lacan (incidentally, it's likely that Lacan himself would've supported Zizek's technique.)
But it's a fun read that can serve as a real "gateway drug" into further study of Lacan. If you're intrigued by this book and want to learn the real basics in a clear way, read Lionel Bailly's Lacan: A Beginner's Guide.
February 14, 2015
丿丕爻鬲丕賳 讴丕乇诏乇蹖 乇丕 亘賴 禺丕胤乇 亘蹖丕賵乇蹖丿 讴賴 賲卮讴賵讴 亘賴 丿夭丿蹖卮 亘賵賳丿 : 賴乇 乇賵夭 睾乇賵亘貙 賵賯鬲蹖 讴賴 讴丕乇禺丕賳賴 乇丕 鬲乇讴 賲蹖 讴乇丿貙 诏丕乇蹖 丿爻鬲蹖 丕卮 乇丕 亘丕 賳賴丕蹖鬲 丿賯鬲 賵丕乇爻蹖 賲蹖 讴乇丿賳丿貙 丕賲丕 賳诏賴亘丕賳 賴丕 賳賲蹖 鬲賵丕賳爻鬲賳丿 趩蹖夭蹖 倬蹖丿丕 讴賳賳丿貙 賵 诏丕乇蹖 賴賲蹖卮賴 禺丕賱蹖 亘賵丿. 毓丕賯亘鬲 賮賴賲蹖丿賳丿 賯囟蹖賴 趩蹖爻鬲 : 丕賲賵丕賱 賲爻乇賵賯賴 趩蹖夭蹖 賳亘賵丿 賲诏乇 賴賲蹖賳 诏丕乇蹖 賴丕. 賴賲蹖賳 賳賵毓 趩乇禺卮 禺賵丿 亘丕夭鬲丕亘賳丿賴 乇丕 丿乇 丕賲乇 丕乇鬲亘丕胤 賳蹖夭 賲蹖 鬲賵丕賳 賲卮丕賴丿賴 讴乇丿 : 賳亘丕蹖丿 丕夭 禺丕胤乇 亘乇丿 讴賴 賲丨鬲賵丕蹖 蹖讴 毓賲賱 丕乇鬲亘丕胤蹖 卮丕賲賱 禺賵丿 丌賳 賴賲 賲蹖 卮賵丿貙 夭蹖乇丕 賲毓賳丕蹖 賴乇 毓賲賱 丕乇鬲亘丕胤蹖 丿乇 毓蹖賳 丨丕賱貙 亘賴 卮蹖賵賴 丕蹖 亘丕夭鬲丕亘賳丿賴 丕毓賱丕賲 賲蹖 讴賳丿 讴賴 蹖讴 毓賲賱 丕乇鬲亘丕胤蹖 丕爻鬲.
丕蹖賳 賳禺爻鬲蹖賳 賳讴鬲賴 丕蹖 爻鬲 讴賴 亘丕蹖丿 丿乇亘丕乇賴 蹖 胤乇夭 讴丕乇 賳丕禺賵丿丌诏丕賴 亘蹖丕賲賵夭蹖賲 : 賳丕禺賵丿丌诏丕賴 賲丨鬲賵丕蹖 诏丕乇蹖 丿爻鬲蹖 賳蹖爻鬲貙 亘賱讴賴 禺賵丿 丌賳 诏丕乇蹖 丕爻鬲.
丕蹖賳 賳禺爻鬲蹖賳 賳讴鬲賴 丕蹖 爻鬲 讴賴 亘丕蹖丿 丿乇亘丕乇賴 蹖 胤乇夭 讴丕乇 賳丕禺賵丿丌诏丕賴 亘蹖丕賲賵夭蹖賲 : 賳丕禺賵丿丌诏丕賴 賲丨鬲賵丕蹖 诏丕乇蹖 丿爻鬲蹖 賳蹖爻鬲貙 亘賱讴賴 禺賵丿 丌賳 诏丕乇蹖 丕爻鬲.
Read
July 19, 2019
February 6, 2025
a maddening book and a sort of baptism by fire, because (a) it's not a lacan 101 introductory work, (b) the structure and the examples are somewhat chaotic, frequently reading like stream-of-consciousness and not necessarily being explicitly tied together, which is why the ideal reader of this book is a lacan 'initiate', (c) it's not always clear where lacan's thought stops and 啪i啪ek's own takes over, especially in examples of political nature. still, here are the takeaways:
EMPTY GESTURES AND PERFORMATIVES
- nil-value symbolic (phatic) exchanges with only symbolic worth
- declarative/symbolic dimension of gestures, appearances, forms, possessions (everything a repository of meaning -> everything is 'texts'?)
- the "excess" (superflous, too earnest, too eager) gesture is upsetting
- paranoiac stance is itself the destructive plot it's fighting (a self-fulfilling prophecy
- "the unconscious is not hidden inside the wheelbarrow, it is the wheelbarrow itself" (a rough metonimic equivalence between: unconscious = language = the Other = symbolic order = superego)
THE INTERPASSIVE SUBJECT: LACAN TURNS A PRAYER WHEEL
- letting a thing do one's work instead of him (e.g. watermill, prayer wheel, hegel's Idea realizing itself in history) -> letting a thing do one's emotional work instead of him (e.g. canned laughter, hired mourners, movies hoarded on a VCR)
- false activity = nil-value activity (neurotic's compulsions, calvinist hoarding) intended to sustain the unmoving Other's fixity
- 'symbolic registration' of things with the virtual Other ("oops!", talking to ourselves, etc.)
- "culture" = practice without beliefs ('does the work for us'); "barbarians" = anti-cultural because they dare to believe
- 'persona' (drag queen, unconstrained internet presence) manifests itself most freely in explicitly FICTIVE environments
- persona also 'does the work for us'
- authority figure perceived as weak still afforded respect because of the FICTION standing behind him (we believe 'their words' and not 'our eyes')
- empiricism is blind to this truth
- gap between direct psychological identity and my symbolic identity, the symbolic narrativein which i live, is 'symbolic castration'
- 'phallus' = the 'donned', 'attached', sticking-out part conferring power, but that one can never fully identify with
- hysteria = subject's questioning of his symbolic title
- hysteric cannot distinguish between his 'true' desire and what others see and desire in him; in this he intuits the truth that all desire is caused by, and filtered through, the other
- 'hedonistic asceticism' = cultural pheomenon, think yuppie culture, milk without fat, minorities without scary otherness, etc.
FANTASY; EYES WIDE SHUT
- neighbour is monstrous; no equal enjoyment possible, so laws create equal prohibitions
- being too closely exposed to the othr/his desire/the fulfillment of our fantasy (freud: rape) is TRAUMATIC
- character of fantasy is intersubjective, like desire is always connected to the other (i.e. freud's daughter eating strawberry cake to be admired)
- fantasy sustains and enables all relationships, institutions, sexual acts, etc. ("fictional character of truth") which would be TRAUMATIC without it
- art can unite the discord of mutually overlapping fantasies (think surrealism)
- 'aphanisis' = the 'fantastical' truth at the centre of all human experience is inacessible; when we get too close to it, to symbolic integration, we disintegrate, get eclipsed by the signifier 鈥� and that's why we must conceive of ourselves always relationally, vis-脿-vis something else (cf. structuralism) 鈥撎�
- this happens to a hysteric after symbolic castration
- the fact that all reality is seen through fantasy means that an escape into reality can be an escape from the unsymbolizable, phantasmagoric, visceral, traumatic Real (paradoxically considering the name, present in dreams)听
TROUBLES WITH THE REAL: LACAN AS听 A VIEWER OF ALIEN (* least comprehensible chapter, some concepts read like prose poems)
- melancholic not mourning LOST object; he has it but has lost his desire for it
- what makes me sad is the awareness that i'm going to lose the desire for what i now desire or have
- 'objet petit a' (object-cause of desire) = a constitutive lack, the 'unfinishedness' of the human being -> primordial inscription of ourselves into the field of the big Other that takes various shapes based on our inner states -> we project into an other something that does not really exist there, the thing that would make us whole -> no matter how close i get to he object of my desire, it seems to be no closer, and that's because the CAUSE of the desire (objet petit a) is unknown to me
- retroactive traumatization of scenes, elevating of scenes into traumatic Reals, to help one cope with an impasse in his symbolic universe
- 'Real' = that which is unsymbolizable, 'raw core' (dreams too)
EGO-IDEAL AND SUPEREGO: LACAN AS A VIEWER OF CASABLANCA
- 'jouissance' = superego's imperative of enjoyment
- 'ideal ego' (cf. imaginary) = what I want to be + how I want others to see me
- 'ego-ideal' (cf. symbolic) = the Other i obey and try to impress
- 'superego' (cf. real) = the Other in its controlling, sadistic, punishing aspect
- case study of the 3陆 seconds did they/didn't they shot in 'casablanca': ego-ideal being properly satisfied that they didn't fuck in the eyes of the big Other, i can indulge my fantasy that they did (superego; but this doesn't imply a division in the Other or harm to it, because...)
- BOTH sides are necessary; what seems like perverse by-products are actually inherent built-in transgressions of the system
- we set the 'proper order of things' (ego-ideal; american values) by committing undercover obscenities (superego; prison torture) 鈥� if we become cognizant of the fact that thus the 'order' is blasphemed and becomes a mockery of itself, well, too bad!
'GOD IS DEAD, BUT HE DOESN'T KNOW IT': LACAN PLAYS WITH BOBOK
- 'traditionalism' allows space for healthy rebellion, but 'permisiveness' sets one up to be spectrally plagued by absent prohibitions, and is therefore more oppressive
- "if god doesn't exist, then everything is prohibited", that is, enjoyment is sabotaged by the superego's prohibitions
- true formula of materialism isn't "god is dead" but "god is unconscious" (there is nothing magical about money or commodities 鈥� but THEY don't know it!)
- once we publicly believed and privately transgressed; now we publicly transgress but privately (via unconscious injunctions) believe
- where religious authors (e.g. dostoyevsky in 'bobok') construct a godless universe, it is often just a projection of religion's own underside (which is the injuction to TRANSGRESS, whereas in 'truly' godless universes the injuction is that of HAUNTING REPROACH)
- psychoanalysis allows one not to enjoy, relieves one of the pressure to do so
- aside: link between judaism and psychoanalysis (terrifying Other, external traumatic encounter)
- aside: kierkegaard's central opposition in western spirituality is between socrates (inner journey of remembrance) and christ (shock of external encounter)
- aside: cyberspace as gnostic: no body, "freed" self
PERVERSE SUBJECT; BOUYERI
- sadist (whether sexual or political) pretends to be realizing some objective, externally imposed, necessity -> "i am the instrument-object of another's will"
- political sadist's excuse: "what horrible things i had to watch in the pursuance of my duties, how heavily the task weighed upon my shoulders"; murder as necessity for society's progress
- modern (islamic) fundamentalism's special 'regime of truth' -> what separates Truth from Lie is death, i.e. the truthful subject's readiness and wish to die
- "purest" appearance isn't putting up a deceptive screen to conceal a transgression (= to appear good) but feigning that there is a transgression to conceal (= appear bad on purpose)
- per lacan, in mimicry i don't imitate the image i want to fit into, but those features of the image that seem to indicate that there is some hidden reality behind (illusion of 'depth', 'texture', organicity?)
- aside: ironically, secular humanists espouse belief while religious fundamentalists (but i'd argue all fundamentalists, i.e. some new atheists) espouse knowledge
EMPTY GESTURES AND PERFORMATIVES
- nil-value symbolic (phatic) exchanges with only symbolic worth
- declarative/symbolic dimension of gestures, appearances, forms, possessions (everything a repository of meaning -> everything is 'texts'?)
- the "excess" (superflous, too earnest, too eager) gesture is upsetting
- paranoiac stance is itself the destructive plot it's fighting (a self-fulfilling prophecy
- "the unconscious is not hidden inside the wheelbarrow, it is the wheelbarrow itself" (a rough metonimic equivalence between: unconscious = language = the Other = symbolic order = superego)
THE INTERPASSIVE SUBJECT: LACAN TURNS A PRAYER WHEEL
- letting a thing do one's work instead of him (e.g. watermill, prayer wheel, hegel's Idea realizing itself in history) -> letting a thing do one's emotional work instead of him (e.g. canned laughter, hired mourners, movies hoarded on a VCR)
- false activity = nil-value activity (neurotic's compulsions, calvinist hoarding) intended to sustain the unmoving Other's fixity
- 'symbolic registration' of things with the virtual Other ("oops!", talking to ourselves, etc.)
- "culture" = practice without beliefs ('does the work for us'); "barbarians" = anti-cultural because they dare to believe
- 'persona' (drag queen, unconstrained internet presence) manifests itself most freely in explicitly FICTIVE environments
- persona also 'does the work for us'
- authority figure perceived as weak still afforded respect because of the FICTION standing behind him (we believe 'their words' and not 'our eyes')
- empiricism is blind to this truth
- gap between direct psychological identity and my symbolic identity, the symbolic narrativein which i live, is 'symbolic castration'
- 'phallus' = the 'donned', 'attached', sticking-out part conferring power, but that one can never fully identify with
- hysteria = subject's questioning of his symbolic title
- hysteric cannot distinguish between his 'true' desire and what others see and desire in him; in this he intuits the truth that all desire is caused by, and filtered through, the other
- 'hedonistic asceticism' = cultural pheomenon, think yuppie culture, milk without fat, minorities without scary otherness, etc.
FANTASY; EYES WIDE SHUT
- neighbour is monstrous; no equal enjoyment possible, so laws create equal prohibitions
- being too closely exposed to the othr/his desire/the fulfillment of our fantasy (freud: rape) is TRAUMATIC
- character of fantasy is intersubjective, like desire is always connected to the other (i.e. freud's daughter eating strawberry cake to be admired)
- fantasy sustains and enables all relationships, institutions, sexual acts, etc. ("fictional character of truth") which would be TRAUMATIC without it
- art can unite the discord of mutually overlapping fantasies (think surrealism)
- 'aphanisis' = the 'fantastical' truth at the centre of all human experience is inacessible; when we get too close to it, to symbolic integration, we disintegrate, get eclipsed by the signifier 鈥� and that's why we must conceive of ourselves always relationally, vis-脿-vis something else (cf. structuralism) 鈥撎�
- this happens to a hysteric after symbolic castration
- the fact that all reality is seen through fantasy means that an escape into reality can be an escape from the unsymbolizable, phantasmagoric, visceral, traumatic Real (paradoxically considering the name, present in dreams)听
TROUBLES WITH THE REAL: LACAN AS听 A VIEWER OF ALIEN (* least comprehensible chapter, some concepts read like prose poems)
- melancholic not mourning LOST object; he has it but has lost his desire for it
- what makes me sad is the awareness that i'm going to lose the desire for what i now desire or have
- 'objet petit a' (object-cause of desire) = a constitutive lack, the 'unfinishedness' of the human being -> primordial inscription of ourselves into the field of the big Other that takes various shapes based on our inner states -> we project into an other something that does not really exist there, the thing that would make us whole -> no matter how close i get to he object of my desire, it seems to be no closer, and that's because the CAUSE of the desire (objet petit a) is unknown to me
- retroactive traumatization of scenes, elevating of scenes into traumatic Reals, to help one cope with an impasse in his symbolic universe
- 'Real' = that which is unsymbolizable, 'raw core' (dreams too)
EGO-IDEAL AND SUPEREGO: LACAN AS A VIEWER OF CASABLANCA
- 'jouissance' = superego's imperative of enjoyment
- 'ideal ego' (cf. imaginary) = what I want to be + how I want others to see me
- 'ego-ideal' (cf. symbolic) = the Other i obey and try to impress
- 'superego' (cf. real) = the Other in its controlling, sadistic, punishing aspect
- case study of the 3陆 seconds did they/didn't they shot in 'casablanca': ego-ideal being properly satisfied that they didn't fuck in the eyes of the big Other, i can indulge my fantasy that they did (superego; but this doesn't imply a division in the Other or harm to it, because...)
- BOTH sides are necessary; what seems like perverse by-products are actually inherent built-in transgressions of the system
- we set the 'proper order of things' (ego-ideal; american values) by committing undercover obscenities (superego; prison torture) 鈥� if we become cognizant of the fact that thus the 'order' is blasphemed and becomes a mockery of itself, well, too bad!
'GOD IS DEAD, BUT HE DOESN'T KNOW IT': LACAN PLAYS WITH BOBOK
- 'traditionalism' allows space for healthy rebellion, but 'permisiveness' sets one up to be spectrally plagued by absent prohibitions, and is therefore more oppressive
- "if god doesn't exist, then everything is prohibited", that is, enjoyment is sabotaged by the superego's prohibitions
- true formula of materialism isn't "god is dead" but "god is unconscious" (there is nothing magical about money or commodities 鈥� but THEY don't know it!)
- once we publicly believed and privately transgressed; now we publicly transgress but privately (via unconscious injunctions) believe
- where religious authors (e.g. dostoyevsky in 'bobok') construct a godless universe, it is often just a projection of religion's own underside (which is the injuction to TRANSGRESS, whereas in 'truly' godless universes the injuction is that of HAUNTING REPROACH)
- psychoanalysis allows one not to enjoy, relieves one of the pressure to do so
- aside: link between judaism and psychoanalysis (terrifying Other, external traumatic encounter)
- aside: kierkegaard's central opposition in western spirituality is between socrates (inner journey of remembrance) and christ (shock of external encounter)
- aside: cyberspace as gnostic: no body, "freed" self
PERVERSE SUBJECT; BOUYERI
- sadist (whether sexual or political) pretends to be realizing some objective, externally imposed, necessity -> "i am the instrument-object of another's will"
- political sadist's excuse: "what horrible things i had to watch in the pursuance of my duties, how heavily the task weighed upon my shoulders"; murder as necessity for society's progress
- modern (islamic) fundamentalism's special 'regime of truth' -> what separates Truth from Lie is death, i.e. the truthful subject's readiness and wish to die
- "purest" appearance isn't putting up a deceptive screen to conceal a transgression (= to appear good) but feigning that there is a transgression to conceal (= appear bad on purpose)
- per lacan, in mimicry i don't imitate the image i want to fit into, but those features of the image that seem to indicate that there is some hidden reality behind (illusion of 'depth', 'texture', organicity?)
- aside: ironically, secular humanists espouse belief while religious fundamentalists (but i'd argue all fundamentalists, i.e. some new atheists) espouse knowledge
March 22, 2015
賱讴丕賳 丕夭 丌賳 賲鬲賮讴乇丕賳蹖 丕爻鬲 讴賴 丕丨丕胤賴 亘乇 丌賲賵夭賴 賴丕蹖卮 亘賴 乇丕丨鬲蹖 賲賲讴賳 賳蹖爻鬲. 丕乇噩丕毓丕鬲 賲讴乇乇 賵蹖 亘賴 乇蹖丕囟蹖丕鬲貙 賮賱爻賮賴貙 賲賳胤賯貙 夭亘丕賳 卮賳丕爻蹖 賵 ... 賵 乇賮鬲 賵 丌賲丿賴丕蹖卮 亘蹖賳 丨賵夭賴 賴丕蹖 诏賵賳丕诏賵賳 丿丕賳卮 丕夭 蹖讴 胤乇賮 賵 丕亘丿丕毓丕鬲 睾乇蹖亘卮 丿乇 丨賵夭賴 賱睾丕鬲 賵 賵丕跇诏丕賳 丕夭 爻賵蹖 丿蹖诏乇貙 爻亘亘 賲蹖 卮賵丿 鬲乇噩賲賴 鬲丨鬲 丕賱賱賮馗蹖 丌孬丕乇卮 趩賳丿丕賳 賲賮蹖丿 賳亘丕卮丿.
丕爻賱丕賵賵蹖 跇蹖跇讴 賳蹖夭 丿爻鬲 讴賲蹖 丕夭 賱讴丕賳 賳丿丕乇丿! 鬲氐賵乇 讴賳蹖丿 賯乇丕乇 丕爻鬲 賱讴丕賳 乇丕 丕夭 禺賱丕賱 賲賯丕賱丕鬲 跇蹖跇讴 亘卮賳丕爻蹖丿 讴賴 禺賵丿卮 亘賴 倬蹖趩蹖丿賴 賳賵蹖爻蹖 卮賴乇賴 丕爻鬲 賵 亘賴 丕乇噩丕毓丕鬲 賲讴乇乇 賵 睾丕賲囟 賱讴丕賳貙 賴丕賱蹖賵賵丿 賵 鬲賱賵蹖夭蹖賵賳 乇丕 賴賲 丕囟丕賮賴 賲蹖 讴賳丿.
亘賴 賳馗乇賲 賲胤丕賱毓賴 丕蹖賳 讴鬲丕亘 亘丿賵賳 丕胤賱丕毓 賯亘賱蹖 丕夭 丌賲賵夭賴 賴丕蹖 賱讴丕賳 趩賳丿丕賳 賲賮蹖丿 賳蹖爻鬲 賵 賲賯氐賵丿 賳賵蹖爻賳丿賴 趩賳丕賳 讴賴 亘丕蹖丿 亘乇丌賵乇丿賴 賳卮丿賴.
鬲乇噩賲賴 丕孬乇 丕夭 賲卮讴賱 丿丕賲賳賴 丿丕乇 賴賲賴 鬲乇噩賲賴 賴丕蹖 丕蹖賳 乇賵夭诏丕乇 乇賳噩 賲蹖 亘乇丿: 賱睾丕鬲 賲賳 丿乇丌賵乇丿蹖
賲鬲乇噩賲 賲丨鬲乇賲 亘乇丕蹖 亘乇禺蹖 丕氐胤賱丕丨丕鬲 賲賵乇丿 丕爻鬲賮丕丿賴貙 丕夭 賲毓丕丿賱 賴丕蹖蹖 丕爻鬲賮丕丿賴 賲蹖 讴賳丿 讴賴 賱丕丕賯賱 賲賳 鬲丕 讴賳賵賳 賳丿蹖丿賴 丕賲. 亘乇诏乇丿丕賳 芦爻賵跇賴禄 亘賴 芦禺賵丿賵賳丿禄 貙 芦丕诏賵禄 亘賴 芦賲賳禺賵丿禄貙 芦爻賵倬乇丕诏賵禄 亘賴 芦丕亘乇賲賳禺賵丿禄 貙 芦賮蹖讴卮賳禄 亘賴 芦亘丕賮賲丕賳禄 賲賲讴賳 丕爻鬲 噩丕賱亘 蹖丕 丨鬲蹖 氐丨蹖丨 亘丕卮丿貙 丕賲丕 爻亘亘 爻乇丿乇诏賲蹖 禺賵丕賳賳丿賴 賲蹖 卮賵丿.
禺賱丕氐賴 丌賳讴賴 丿乇 禺賵丕賳丿賳 丕蹖賳 讴鬲丕亘 亘丕蹖丿 丿乇 丌賳 賵丕丨丿 亘丕 賮賴賲 賲賯丕氐丿 爻賴 賳賮乇 爻乇 賵 讴賱賴 夭丿: 賱讴丕賳貙 跇蹖跇讴 賵 賲鬲乇噩賲!
丕爻賱丕賵賵蹖 跇蹖跇讴 賳蹖夭 丿爻鬲 讴賲蹖 丕夭 賱讴丕賳 賳丿丕乇丿! 鬲氐賵乇 讴賳蹖丿 賯乇丕乇 丕爻鬲 賱讴丕賳 乇丕 丕夭 禺賱丕賱 賲賯丕賱丕鬲 跇蹖跇讴 亘卮賳丕爻蹖丿 讴賴 禺賵丿卮 亘賴 倬蹖趩蹖丿賴 賳賵蹖爻蹖 卮賴乇賴 丕爻鬲 賵 亘賴 丕乇噩丕毓丕鬲 賲讴乇乇 賵 睾丕賲囟 賱讴丕賳貙 賴丕賱蹖賵賵丿 賵 鬲賱賵蹖夭蹖賵賳 乇丕 賴賲 丕囟丕賮賴 賲蹖 讴賳丿.
亘賴 賳馗乇賲 賲胤丕賱毓賴 丕蹖賳 讴鬲丕亘 亘丿賵賳 丕胤賱丕毓 賯亘賱蹖 丕夭 丌賲賵夭賴 賴丕蹖 賱讴丕賳 趩賳丿丕賳 賲賮蹖丿 賳蹖爻鬲 賵 賲賯氐賵丿 賳賵蹖爻賳丿賴 趩賳丕賳 讴賴 亘丕蹖丿 亘乇丌賵乇丿賴 賳卮丿賴.
鬲乇噩賲賴 丕孬乇 丕夭 賲卮讴賱 丿丕賲賳賴 丿丕乇 賴賲賴 鬲乇噩賲賴 賴丕蹖 丕蹖賳 乇賵夭诏丕乇 乇賳噩 賲蹖 亘乇丿: 賱睾丕鬲 賲賳 丿乇丌賵乇丿蹖
賲鬲乇噩賲 賲丨鬲乇賲 亘乇丕蹖 亘乇禺蹖 丕氐胤賱丕丨丕鬲 賲賵乇丿 丕爻鬲賮丕丿賴貙 丕夭 賲毓丕丿賱 賴丕蹖蹖 丕爻鬲賮丕丿賴 賲蹖 讴賳丿 讴賴 賱丕丕賯賱 賲賳 鬲丕 讴賳賵賳 賳丿蹖丿賴 丕賲. 亘乇诏乇丿丕賳 芦爻賵跇賴禄 亘賴 芦禺賵丿賵賳丿禄 貙 芦丕诏賵禄 亘賴 芦賲賳禺賵丿禄貙 芦爻賵倬乇丕诏賵禄 亘賴 芦丕亘乇賲賳禺賵丿禄 貙 芦賮蹖讴卮賳禄 亘賴 芦亘丕賮賲丕賳禄 賲賲讴賳 丕爻鬲 噩丕賱亘 蹖丕 丨鬲蹖 氐丨蹖丨 亘丕卮丿貙 丕賲丕 爻亘亘 爻乇丿乇诏賲蹖 禺賵丕賳賳丿賴 賲蹖 卮賵丿.
禺賱丕氐賴 丌賳讴賴 丿乇 禺賵丕賳丿賳 丕蹖賳 讴鬲丕亘 亘丕蹖丿 丿乇 丌賳 賵丕丨丿 亘丕 賮賴賲 賲賯丕氐丿 爻賴 賳賮乇 爻乇 賵 讴賱賴 夭丿: 賱讴丕賳貙 跇蹖跇讴 賵 賲鬲乇噩賲!
September 17, 2023
跇蹖跇讴 賲蹖鈥屫堌з囏� 丿乇 丕蹖賳 讴鬲丕亘 "丕夭 禺賵丿 賱丕讴丕賳 亘乇丕蹖 鬲賵囟蹖丨 賲毓囟賱丕鬲 丕噩鬲賲丕毓蹖 賵 賱蹖亘蹖丿賵蹖蹖 賲丕"听 讴賲讴 亘诏蹖乇丿. 賳鬲蹖噩賴 丌卮 卮賱賲 卮賵乇亘丕蹖蹖 丕爻鬲. 丕夭 讴丕賮讴丕 鬲丕 讴丕夭亘賱丕賳讴丕貙 丕夭 禺賵丿丕乇囟丕蹖蹖 賵蹖鬲诏賳卮鬲丕蹖賳 鬲丕 爻禺賳丕賳 丿蹖讴 趩賳蹖 賵 賳馗乇蹖賴 丕亘乇 乇蹖爻賲丕賳貙 賴賲賴 丿乇 丕蹖賳 讴鬲丕亘 賴爻鬲. 賴賲乇丕賴 亘丕 蹖讴 爻乇蹖 丕氐胤賱丕丨丕鬲 賱丕讴丕賳蹖 讴賴 賳賵蹖爻賳丿賴 丕夭 丕賵賱 賴賲 賯乇丕乇 賳亘賵丿 丌賳賴丕 乇丕 鬲賵囟蹖丨 丿賴丿. 賳鬲蹖噩賴 丕蹖賳 丕爻鬲 讴賴 鬲丨鬲 賳丕賲 賱丕讴丕賳 诏賵夭 亘賴 卮賯蹖賯賴 乇亘胤 倬蹖丿丕 賲蹖鈥屭┵嗀� 賵 " 賲毓囟賱丕鬲 丕噩鬲賲丕毓蹖 賵 賱蹖亘蹖丿賵蹖蹖 賲丕" 鬲賵囟蹖丨丕鬲蹖 鬲賯賱蹖賱诏乇丕賳賴 賵 讴賲蹖 亘丕 賳賲讴 賵 噩匕丕亘 倬蹖丿丕 賲蹖鈥屭┵嗀�.
賳讴鬲賴鈥屫й� 丿乇亘丕乇賴鈥屰� 鬲乇噩賲賴: 賳賲蹖鈥屫з嗁� 趩乇丕 亘毓囟蹖 丕夭 賲鬲乇噩賲丕賳 丕氐乇丕乇 丿丕乇賳丿 賲毓丕丿賱鈥屬囏й� 毓噩蹖亘蹖 乇丕 亘乇丕蹖 賵丕跇賴鈥屬囏й屰� 讴賴 賲毓丕丿賱鈥屬囏й� 賲丕賳賵爻 賵 賯丕亘賱 賯亘賵賱蹖 丿丕乇賳丿貙 丕賳鬲禺丕亘 讴賳賳丿. 爻賵跇賴貙 爻賵跇賴 丕爻鬲. "禺賵丿賵賳丿" 賳蹖爻鬲.
賳讴鬲賴鈥屫й� 丿乇亘丕乇賴鈥屰� 鬲乇噩賲賴: 賳賲蹖鈥屫з嗁� 趩乇丕 亘毓囟蹖 丕夭 賲鬲乇噩賲丕賳 丕氐乇丕乇 丿丕乇賳丿 賲毓丕丿賱鈥屬囏й� 毓噩蹖亘蹖 乇丕 亘乇丕蹖 賵丕跇賴鈥屬囏й屰� 讴賴 賲毓丕丿賱鈥屬囏й� 賲丕賳賵爻 賵 賯丕亘賱 賯亘賵賱蹖 丿丕乇賳丿貙 丕賳鬲禺丕亘 讴賳賳丿. 爻賵跇賴貙 爻賵跇賴 丕爻鬲. "禺賵丿賵賳丿" 賳蹖爻鬲.
June 1, 2020
Ler Lacan n茫o 茅 uma tarefa f谩cil, mas Zizek faz uma boa introdu莽茫o ao pensamento lacaniano. Recorrendo essencialmente ao cinema e 脿 literatura, Zizek faz uma aplica莽茫o pr谩tica dos conceitos de Lacan. Para quem tem uma no莽茫o do pensamento de Pierre Daco, Freud, Carl Jung, talvez seja mais f谩cil dispensar a leitura esta introdu莽茫o , mas 茅 sempre enriquecedor conhecer a vis茫o de Zizek sobre este assunto (que,ali谩s, ele domina muito bem). Uma viagem aos arqu茅tipos da condi莽茫o humana.
December 24, 2012
The book is divided in seven chapters each of which start with a text from Lacan and then dwell upon the concept it contains. We are given the notions (in no particular order here) of the big Other, the small Other, fantasy, perversity, the unconsciousness of God, intersubjectivity, the other as an unknown behind the wall of language, et cetera. Zizek's extrapolation of Lacan's view of psychoanalysis as a method of reading ends at finding a Lacanian method of reading everything. Zizek also mentions the uncanny solidarity between pshychoanalysis and marxism - the proof of which is in the redoubtable merging of Lacanian pshychoanalysis and Marxian dialectical materialism as is apparent in works of Zizek, Badiou, and to some extent in all new Communists.
This book might help you less in readings of Lacan and more in readings of Zizek and Badiou. Zizek's effervescent intelligence finds it tough to stick to the premise of the book. But you don't get anything new of Zizek in it either. If you've already been reading Zizek you might find some of his examples repeated here (like the one that pounds on the difference between German, French and English toilets heaps of ideological tidbits a la - admittedly - Claude Levi-Strauss)
The little benefit of reading this is bound to be lost if one doesn't go on to read, in reasonably quite time, a seminar paper of Lacan's. I'm going there soon.
This book might help you less in readings of Lacan and more in readings of Zizek and Badiou. Zizek's effervescent intelligence finds it tough to stick to the premise of the book. But you don't get anything new of Zizek in it either. If you've already been reading Zizek you might find some of his examples repeated here (like the one that pounds on the difference between German, French and English toilets heaps of ideological tidbits a la - admittedly - Claude Levi-Strauss)
The little benefit of reading this is bound to be lost if one doesn't go on to read, in reasonably quite time, a seminar paper of Lacan's. I'm going there soon.
June 25, 2022
I got nothing from this. Slavoj simply didn't know how else to justify publishing thoughts on his political climate or his take on the movie Alien, why yes, Lacan and Alien in the same sentence, ground-breaking. This isn't a book on how to read Lacan, this is a booklet on how Slavoj reads Lacan, his own recipe that he moulded into his own para-psychoanalytic babble.
There is no recipe on how to read Lacan and anyone who tries to claim otherwise is just talking through their hat. Lacan's system of thought has always been much too undefined even to himself, for someone else to come along and pretend they got him figured out. According to Slavoj:
鈥淔or Lacan, the goal of psychoanalytic treatment is not the patient鈥檚 well-being, successful social life or personal fulfilment, but to bring the patient to confront the elementary coordinates and deadlocks of his or her desires.鈥�
This is Slavoj talking through his own arrogance instead of psychoanalysing himself out of it.
To this reader, what stands out most upon reading Lacan's case-studies, is that through his psychoanalytic treatment, he exhibits almost an uninhibited desire to study.
And for that, there is no recipe. One simply has to read, be confused and frustrated, read some more and more until things start to come together.
It's a fabulous feeling.
Almost as good as... what was it again.... confronting the deadlocks of one's desires.
There is no recipe on how to read Lacan and anyone who tries to claim otherwise is just talking through their hat. Lacan's system of thought has always been much too undefined even to himself, for someone else to come along and pretend they got him figured out. According to Slavoj:
鈥淔or Lacan, the goal of psychoanalytic treatment is not the patient鈥檚 well-being, successful social life or personal fulfilment, but to bring the patient to confront the elementary coordinates and deadlocks of his or her desires.鈥�
This is Slavoj talking through his own arrogance instead of psychoanalysing himself out of it.
To this reader, what stands out most upon reading Lacan's case-studies, is that through his psychoanalytic treatment, he exhibits almost an uninhibited desire to study.
And for that, there is no recipe. One simply has to read, be confused and frustrated, read some more and more until things start to come together.
It's a fabulous feeling.
Almost as good as... what was it again.... confronting the deadlocks of one's desires.
October 4, 2021
Truly 鈥� regardless of what this might say on the cover 鈥� this is a book about Zizek. That's OK, Zizek is a Lacanian, so we're getting to Lacan through the filter of Zizek (should have been titled 'How Zizek Reads Lacan'). Anyway, for most readers - those not hoping to walk away with a thorough understanding of Lacan's philosophy - that won't really matter. In fact, it'll be a bonus, Zizek is fun, clear and observable and Lacan is boring, difficult and obscure. Also, to this reader, Zizek takes the best of Lacan and leaves out the rest. He takes our deepest held assumptions and beliefs and turns them upside down. He picks apart some of the underlying structures that govern our reality and deflates them with a maniacal grin.
Is this philosophy? By definition only. It's more of a wry reevaluation of the world. From the CIA, the Nuremberg trials and the shapes of European toilet bowls, Zizek asks us to ponder what's going on under the surface. Or 鈥� more accurately perhaps 鈥� What's going on in the subconscious. As he discusses in the introduction, there's certainly been a lot of Freud bashing going on in the past fifty years, and it might take the ultimate contrarian in philosophy today to put that trend to rights. Lacanian or not, any thinking person would enjoy this book. Just don't expect to come out with less questions when you put it down. Looking forward to reading some more Zizek in the future.
Is this philosophy? By definition only. It's more of a wry reevaluation of the world. From the CIA, the Nuremberg trials and the shapes of European toilet bowls, Zizek asks us to ponder what's going on under the surface. Or 鈥� more accurately perhaps 鈥� What's going on in the subconscious. As he discusses in the introduction, there's certainly been a lot of Freud bashing going on in the past fifty years, and it might take the ultimate contrarian in philosophy today to put that trend to rights. Lacanian or not, any thinking person would enjoy this book. Just don't expect to come out with less questions when you put it down. Looking forward to reading some more Zizek in the future.
August 10, 2019
袣薪懈谐邪 薪械 锌褉芯 褌械, 褟泻 褔懈褌邪褌懈 袥邪泻邪薪邪, 邪 锌褉芯褌械, 褟泻 褔械褉械蟹 袥邪泻邪薪邪 褔懈褌邪褌懈 褖芯 蟹邪胁谐芯写薪芯, 胁褨写 楔械泻褋锌褨褉邪 褌邪 袚芯谢谢褨胁褍写褍 写芯 泻芯薪褋褌褉褍泻褑褨泄 褍薪褨褌邪蟹褨胁 (褌邪泻, 褋邪屑械 蟹 褑褨褦褩 泻薪懈卸泻懈 谢械谐械薪写邪褉薪懈泄 卸懈卸械泻褨胁 邪薪邪谢褨蟹 胁蟹邪褦屑芯蟹胁鈥櫻徯沸貉� 褨写械芯谢芯谐褨泄 褌邪 褍薪褨褌邪蟹褨胁, 褔械褉械蟹 褑械 褋褌邪胁谢褞 薪邪 芯写薪褍 蟹褨褉芯褔泻褍 斜褨谢褜褕械, 薪褨卸 胁邪褉褌芯 斜褍谢芯). 笑褨泻邪胁邪 褨 褔邪褋芯屑 泻芯褉懈褋薪邪 褨薪褌械谢械泻褌褍邪谢褜薪邪 胁锌褉邪胁邪, 薪械 胁邪褉褌芯 褌褨谢褜泻懈 蟹邪斜褍胁邪褌懈, 褖芯 楔械泻褋锌褨褉, 泻褨薪芯褉械卸懈褋械褉懈 褌邪 写懈蟹邪泄薪械褉懈 褍薪褨褌邪蟹褨胁 薪邪褋锌褉邪胁写褨 薪械 屑懈褋谢懈谢懈 褌邪泻懈屑 褔懈薪芯屑, 锌褉懈薪邪泄屑薪褨, 褋胁褨写芯屑芯. 袟 褨薪褕芯谐芯 斜芯泻褍, 褌褍褌 薪械 锌褉芯 褋胁褨写芯屑械 泄 屑芯胁邪.
December 28, 2010
What's great about Zizek is also the answer to the question people always ask about critical theory ("that's interesting and all but what do I do with it?"). Zizek is the master of practical illustration and application of theory. He doesn't stop at showing you where the water is or what conditions of epistemic knowledge make it possible for said water to be constituted as such, or whatever; rather, he points to the water, leads you to the water, helps you understand the possible consequences of being made to drink the water might be, and then he shows you how to build your own goddamn pond where water tastes like rainbows and gets you birthday-style drunk. Which is the point of theory in the first place: how can we make the world one big happy birthday party at the drunk pond? Don't be fooled by the title of this book (Lacan is only a background figure throughout) because Zizek could have written it without mentioning Lacanian principles even once. This book is about getting you to the mindset where you understand what is at stake in the world today socially, politically, and interpersonally. It teaches you how to unthink and unlearn, and then it leads you to the traumatic moment of your first thought where now you may learn, all over again, how to think.
April 11, 2019
Read this for a second time before giving it to a friend and found myself wanting to lower it by a star so I did. Still enjoyed it quite a bit overall, but now that I have a little more Lacan under my belt I felt a little less enthralled by Zizek's treatment of his themes and concepts. Ironically, or perhaps completely logically, Zizek seems to be using Lacan in a bit of a fast and loose manner much like Lacan has been accused of using Freud similarly. Harold Bloom I suppose would approve but it rubbed me a bit as self-aggrandizement this go around. Or maybe I'm just feeling grumpy...
November 6, 2012
Zizek n茫o gosta de caf茅 descafeinado. Com raz茫o.
June 10, 2019
褑褨泻邪胁褨 锌芯褉褨胁薪褟薪薪褟 - 芯褋褜 蟹邪, 褖芯 褟 谢褞斜谢褞 袞懈卸械泻邪. 褋泻谢邪写薪褨 褌械褉屑褨薪懈 褔械褉械蟹 锌褉芯褋褌褨 锌芯褕懈褉械薪褨 褋懈褌褍邪褑褨褩. 褑械 褌芯泄 胁懈锌邪写芯泻, 泻芯谢懈 薪械 褏芯褔械褌褜褋褟, 褖芯斜 泻薪懈卸泻邪 蟹邪泻褨薪褔褍胁邪谢邪褋褜.
August 9, 2012
The great Slavoj Zizek, the sage of Lubjana, writing about something he knows inside and out. It's illuminating, engaging, vibrant and complex.
A lot of what's in here has really made sense of some of my own observations about life and human psychology come into clearer focus. I'm going to refer back to it again and again.
Part of what I really appreciate about Zizek's writing is that he is master of the accessible, anecdotal pop culture reference to illustrate what term or insight Lacan has to offer.
It isn't always easy but Zizek makes it worth your while as a reader.
Read
January 2, 2025i mean it didn't help but it was fun
September 16, 2020
Muy a su estilo, Zizek nos ense帽a unas lecciones introductorias al pensamiento Lacaniano, a trav茅s de las referencias a la cultura (pop o no), pel铆culas, acontecimientos, teatro, literatura... los conceptos b谩sicos del psicoan谩lisis lacaniano se van desplegando y m谩s o menos entendiendo: el Otro, el fantasma, la pulsi贸n, la perversi贸n... Sobre todo me confirma lo que algunas veces hab铆a pensado: a veces uno lee y dice "驴C贸mo no le entend铆 antes?", pero es que antes no estabas suficientemente embebido para entender alguna cosa.
October 21, 2020
i love that this is basically lacan for dummies because i have a small brain and short attention span which makes it hard for me to understand psychoanalysis normally. enjoyed how zizek relates various cultural phenonema to direct quotes from lacan...the part about eyes wide shut is particularly fun to read. maybe now i understand enough of the basics to read ecrits
September 16, 2020
ik haat lacan nu, maar wel goed uitgelegd
July 30, 2024
Some interesting anecdotes but idk how much of this actually had to do with Lacan
Read
May 28, 2023Favourite book I've read this year. Keep going back to it. Zizek is a lively writer and full of helpful analogies. Excited to read more of Lacan.
February 5, 2021
賱賻讴丕賳 賵 芦賲毓賱賲 倬蹖丕賳賵 禄蹖 賴丕賳讴賴
丿乇 賮蹖賱賲賽 芦 賲毓賱賲 倬蹖丕賳賵 禄蹖 賴丕賳讴賴 貙 讴丕乇丕讴鬲乇 夭賳/賲毓賱賲 賮蹖賱賲 讴賴 賲賵賴賵賲丕鬲蹖 爻丕丿賵賲丕夭賵禺蹖爻鬲蹖 丿丕乇丿 貙 賵 丿乇 禺蹖丕賱丕鬲/丕賵賴丕賲 禺賵丿 诏賲丕賳 賲蹖鈥屫ㄘ必� 讴賴 鬲賳賴丕 丕夭 胤乇蹖賯 禺卮賵賳鬲賽 噩賳爻蹖 賵 鬲噩丕賵夭 亘賴 丕乇诏丕爻賲 賲蹖鈥屫必池� 貙 倬爻 丕夭 乇爻蹖丿賳 亘賴 丕蹖賳 賲賴賲 賵 鬲噩乇亘賴 讴乇丿賳 毓賲賱 鬲噩丕賵夭 鬲賵爻胤 讴丕乇丕讴鬲乇 賲乇丿/卮丕诏乇丿 賮蹖賱賲 貙 丕夭 丕蹖賳 毓賲賱 賲賳夭噩乇 賲蹖鈥屫促堌� 賵 丿乇 賳蹖賲賴贁 乇丕賴 丕夭 卮乇蹖讴 噩賳爻蹖賽 禺賵丿 賲蹖鈥屫堌з囏� 丕蹖賳 毓賲賱 乇丕 賲鬲賵賯賮 讴賳丿 貨 賵 倬爻 丕夭 丌賳 丿趩丕乇 賮乇賵倬丕卮蹖 乇賵丕賳蹖 賲蹖鈥屫促堌� 賵 亘賴 诏乇蹖賴 賲蹖鈥屫з佖� .
丿乇 鬲丨賱蹖賱 乇賵丕賳讴丕賵蹖賽 丕蹖賳 毓賲賱 貙 亘丕蹖丿 亘賴 丌乇丕蹖 賮乇賵蹖丿/賱讴丕賳 賳賯亘 亘夭賳蹖賲 .
賮乇賵蹖丿 賲蹖鈥屭堐屫� : 芦 丕诏乇 丌賳鈥屭嗁� 丕卮禺丕氐 丿乇 賵丕賴賲賴鈥屬囏й� 禺賵丿 亘丕 卮賵乇 賵 卮賵賯 禺賵丕賴丕賳卮 賴爻鬲賳丿 丿乇 賵丕賯毓蹖鬲 亘賴 丌賳鈥屬囏� 毓乇囟賴 卮賵丿 貙 丕夭 丌賳 乇賵蹖 亘乇賲蹖鈥屭必з嗁嗀� 禄
賱讴丕賳 賲鬲匕讴乇 賲蹖鈥屫促堌� 讴賴 毓賱鬲 丕蹖賳 丕賲乇 賳夭丿蹖讴 卮丿賳 亘賴 賴爻鬲賴贁 賵賴賲賽 禺賵丿 丕爻鬲 貨 趩乇丕 讴賴 趩賳蹖賳 賲賴賲蹖 亘乇丕蹖 賲丕 睾蹖乇賯丕亘賱 鈥屫呝� 丕爻鬲 . 賱讴丕賳 鬲丨賯賯 夭賵乇蹖賽 賴爻鬲賴鈥屰� 賵賴賲丕賳蹖賽 賴爻鬲蹖賽 賲賳 丿乇 亘乇丕亘乇 禺賵丿賽 賵丕賯毓蹖鬲 丕噩鬲賲丕毓蹖 乇丕 貙 鬲丨賯蹖乇丌賲蹖夭鬲乇蹖賳 賳賵毓 禺卮賵賳鬲 賲蹖鈥屫з嗀� . 禺卮賵賳鬲蹖 讴賴 亘賳蹖丕賳賽 賴賵蹖鬲賽 賲賳 ( 鬲氐賵蹖乇 賲賳 丕夭 禺賵丿賲 ) 乇丕 鬲丨賱蹖賱 賲蹖鈥屫ㄘ必� .
賴賲丕賳賳丿 丕蹖讴丕乇賵爻 讴賴 賵賯鬲蹖 亘賴 賴爻鬲賴贁 賲乇讴夭蹖 禺賵乇卮蹖丿 ( 賴爻鬲賴贁 賲乇讴夭蹖賽 賵賴賲 ) 賳夭丿蹖讴 卮丿 貙 亘丕賱鈥屬囏й屫� ( 賴賵蹖鬲鈥屫ж� ) 丕夭 亘蹖賳 乇賮鬲 賵 賴賲蹖賳 丕賲乇 亘丕毓孬 鬲亘丕賴蹖賽 丕賵 卮丿 .
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芦 乇丕亘胤賴鈥屰� 噩賳爻蹖 賵噩賵丿 賳丿丕乇丿賽 禄 賱賻讴丕賳 賵 鬲賮爻蹖乇 丿乇禺卮丕賳 跇蹖跇讴
丕爻賱丕賵購蹖 跇蹖跇讴 亘乇丕蹖 鬲賮爻蹖乇 乇賴蹖丕賮鬲賽 丿乇禺卮丕賳賽 賱賻讴丕賳 賲亘賳蹖 亘乇 丕蹖賳讴賴 芦 乇丕亘胤賴贁 噩賳爻蹖 賵噩賵丿 賳丿丕乇丿 禄 貙 亘賴 蹖讴 丌诏賴蹖賽 鬲亘賱蹖睾丕鬲蹖 鬲賱賵蹖夭蹖賵賳 賳賯亘 賲蹖鈥屫操嗀� :
丿乇 丕蹖賳 丌诏賴蹖 丿禺鬲乇蹖 噩賵丕賳 丿乇 讴賳丕乇 乇賵丿禺丕賳賴鈥屫й� 貙 賯賵乇亘丕睾賴鈥屫й� 賲蹖鈥屫ㄛ屬嗀� 貙 丕賵 乇丕 亘睾賱 賲蹖鈥屭┵嗀� 賵 賲蹖鈥屫ㄙ堌池� 貨 賯賵乇亘丕睾賴 亘賴 賲乇丿蹖 噩賵丕賳 賵 夭蹖亘丕 鬲亘丿蹖賱 賲蹖鈥屫促堌� . 賲乇丿 賳诏丕賴 丨乇蹖氐丕賳賴鈥屫й� 亘賴 丿禺鬲乇 賲蹖鈥屸€屫з嗀ж藏� 貙 丕賵 乇丕 亘賴 爻賲鬲 禺賵丿 賲蹖鈥屭┴簇� 貙 賵 丕賵 賴賲 鬲亘丿蹖賱 亘賴 賲蹖鈥屫促堌� 亘賴 亘胤乇蹖賽 賳賵卮丕亘賴鈥屫й� 讴賴 賲乇丿 噩賵丕賳 倬蹖乇夭賵賲賳丿丕賳賴 丿乇 丿爻鬲 賲蹖鈥屭屫必� .
芦 亘乇丕蹖 夭賳 賳讴鬲賴 丕蹖賳 丕爻鬲 讴賴 毓卮賯 賵 毓丕胤賮賴贁 丕賵 (讴賴 亘賵爻賴 賲馗賴乇 丌賳 丕爻鬲) 賯賵乇亘丕睾賴 乇丕 亘賴 賲乇丿蹖 夭蹖亘丕 蹖毓賳蹖 蹖讴 丨囟賵乇 賮丕賱賵爻蹖賽 鬲賲丕賲鈥屫观屫ж� 鬲亘丿蹖賱 賲蹖鈥屭┵嗀� . 亘乇丕蹖 賲乇丿 貙 賳讴鬲賴 毓亘丕乇鬲 丕爻鬲 丕夭 賮乇賵讴丕爻鬲賳 夭賳 亘賴 蹖讴 丕亘跇賴鈥屬� 噩夭卅蹖 貙 亘賴 毓賱鬲 賲蹖賱賽 賲乇丿 . 亘賴 毓賱鬲 丕蹖賳 毓丿賲 鬲賯丕乇賳 丕爻鬲 讴賴 乇丕亘胤賴鈥屰� 噩賳爻蹖 賵噩賵丿 賳丿丕乇丿 : 賲丕 蹖丕 夭賳蹖 亘丕 蹖讴 賯賵乇亘丕睾賴 丿丕乇蹖賲 賵 蹖丕 賲乇丿蹖 乇丕 亘丕 蹖讴 亘胤乇蹖 賳賵卮丕亘賴 . 丌賳鈥屭嗁� 賴蹖趩賵賯鬲 賳賲蹖鈥屫堌з嗃屬� 丿丕卮鬲賴 亘丕卮蹖賲 貙 夭賵噩 胤亘蹖毓蹖 蹖讴 夭賳 賵 賲乇丿 夭蹖亘丕爻鬲 : 賯乇蹖賳賴鈥屰� 賵賴賲丕賳蹖 丕蹖賳 夭賵噩 丌乇賲丕賳蹖 毓亘丕乇鬲 禺賵丕賴丿 亘賵丿 丕夭 賮蹖诏賵乇 賯賵乇亘丕睾賴鈥屫й� 讴賴 蹖讴 亘胤乇蹖 賳賵卮丕亘賴 乇丕 亘睾賱 讴乇丿賴 丕爻鬲 _ 鬲氐賵蹖乇蹖 賳丕賴賲禺賵丕賳 讴賴 亘賴鈥屫й� 鬲囟賲蹖賳 賴賲丕賴賳诏蹖 乇丕亘胤賴鈥屰� 噩賳爻蹖 貙 賳丕賴賲禺賵丕賳蹖 賲囟丨讴 丌賳 乇丕 亘乇噩爻鬲賴 賲蹖鈥屭┵嗀� 禄
丿乇 賮蹖賱賲賽 芦 賲毓賱賲 倬蹖丕賳賵 禄蹖 賴丕賳讴賴 貙 讴丕乇丕讴鬲乇 夭賳/賲毓賱賲 賮蹖賱賲 讴賴 賲賵賴賵賲丕鬲蹖 爻丕丿賵賲丕夭賵禺蹖爻鬲蹖 丿丕乇丿 貙 賵 丿乇 禺蹖丕賱丕鬲/丕賵賴丕賲 禺賵丿 诏賲丕賳 賲蹖鈥屫ㄘ必� 讴賴 鬲賳賴丕 丕夭 胤乇蹖賯 禺卮賵賳鬲賽 噩賳爻蹖 賵 鬲噩丕賵夭 亘賴 丕乇诏丕爻賲 賲蹖鈥屫必池� 貙 倬爻 丕夭 乇爻蹖丿賳 亘賴 丕蹖賳 賲賴賲 賵 鬲噩乇亘賴 讴乇丿賳 毓賲賱 鬲噩丕賵夭 鬲賵爻胤 讴丕乇丕讴鬲乇 賲乇丿/卮丕诏乇丿 賮蹖賱賲 貙 丕夭 丕蹖賳 毓賲賱 賲賳夭噩乇 賲蹖鈥屫促堌� 賵 丿乇 賳蹖賲賴贁 乇丕賴 丕夭 卮乇蹖讴 噩賳爻蹖賽 禺賵丿 賲蹖鈥屫堌з囏� 丕蹖賳 毓賲賱 乇丕 賲鬲賵賯賮 讴賳丿 貨 賵 倬爻 丕夭 丌賳 丿趩丕乇 賮乇賵倬丕卮蹖 乇賵丕賳蹖 賲蹖鈥屫促堌� 賵 亘賴 诏乇蹖賴 賲蹖鈥屫з佖� .
丿乇 鬲丨賱蹖賱 乇賵丕賳讴丕賵蹖賽 丕蹖賳 毓賲賱 貙 亘丕蹖丿 亘賴 丌乇丕蹖 賮乇賵蹖丿/賱讴丕賳 賳賯亘 亘夭賳蹖賲 .
賮乇賵蹖丿 賲蹖鈥屭堐屫� : 芦 丕诏乇 丌賳鈥屭嗁� 丕卮禺丕氐 丿乇 賵丕賴賲賴鈥屬囏й� 禺賵丿 亘丕 卮賵乇 賵 卮賵賯 禺賵丕賴丕賳卮 賴爻鬲賳丿 丿乇 賵丕賯毓蹖鬲 亘賴 丌賳鈥屬囏� 毓乇囟賴 卮賵丿 貙 丕夭 丌賳 乇賵蹖 亘乇賲蹖鈥屭必з嗁嗀� 禄
賱讴丕賳 賲鬲匕讴乇 賲蹖鈥屫促堌� 讴賴 毓賱鬲 丕蹖賳 丕賲乇 賳夭丿蹖讴 卮丿賳 亘賴 賴爻鬲賴贁 賵賴賲賽 禺賵丿 丕爻鬲 貨 趩乇丕 讴賴 趩賳蹖賳 賲賴賲蹖 亘乇丕蹖 賲丕 睾蹖乇賯丕亘賱 鈥屫呝� 丕爻鬲 . 賱讴丕賳 鬲丨賯賯 夭賵乇蹖賽 賴爻鬲賴鈥屰� 賵賴賲丕賳蹖賽 賴爻鬲蹖賽 賲賳 丿乇 亘乇丕亘乇 禺賵丿賽 賵丕賯毓蹖鬲 丕噩鬲賲丕毓蹖 乇丕 貙 鬲丨賯蹖乇丌賲蹖夭鬲乇蹖賳 賳賵毓 禺卮賵賳鬲 賲蹖鈥屫з嗀� . 禺卮賵賳鬲蹖 讴賴 亘賳蹖丕賳賽 賴賵蹖鬲賽 賲賳 ( 鬲氐賵蹖乇 賲賳 丕夭 禺賵丿賲 ) 乇丕 鬲丨賱蹖賱 賲蹖鈥屫ㄘ必� .
賴賲丕賳賳丿 丕蹖讴丕乇賵爻 讴賴 賵賯鬲蹖 亘賴 賴爻鬲賴贁 賲乇讴夭蹖 禺賵乇卮蹖丿 ( 賴爻鬲賴贁 賲乇讴夭蹖賽 賵賴賲 ) 賳夭丿蹖讴 卮丿 貙 亘丕賱鈥屬囏й屫� ( 賴賵蹖鬲鈥屫ж� ) 丕夭 亘蹖賳 乇賮鬲 賵 賴賲蹖賳 丕賲乇 亘丕毓孬 鬲亘丕賴蹖賽 丕賵 卮丿 .
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芦 乇丕亘胤賴鈥屰� 噩賳爻蹖 賵噩賵丿 賳丿丕乇丿賽 禄 賱賻讴丕賳 賵 鬲賮爻蹖乇 丿乇禺卮丕賳 跇蹖跇讴
丕爻賱丕賵購蹖 跇蹖跇讴 亘乇丕蹖 鬲賮爻蹖乇 乇賴蹖丕賮鬲賽 丿乇禺卮丕賳賽 賱賻讴丕賳 賲亘賳蹖 亘乇 丕蹖賳讴賴 芦 乇丕亘胤賴贁 噩賳爻蹖 賵噩賵丿 賳丿丕乇丿 禄 貙 亘賴 蹖讴 丌诏賴蹖賽 鬲亘賱蹖睾丕鬲蹖 鬲賱賵蹖夭蹖賵賳 賳賯亘 賲蹖鈥屫操嗀� :
丿乇 丕蹖賳 丌诏賴蹖 丿禺鬲乇蹖 噩賵丕賳 丿乇 讴賳丕乇 乇賵丿禺丕賳賴鈥屫й� 貙 賯賵乇亘丕睾賴鈥屫й� 賲蹖鈥屫ㄛ屬嗀� 貙 丕賵 乇丕 亘睾賱 賲蹖鈥屭┵嗀� 賵 賲蹖鈥屫ㄙ堌池� 貨 賯賵乇亘丕睾賴 亘賴 賲乇丿蹖 噩賵丕賳 賵 夭蹖亘丕 鬲亘丿蹖賱 賲蹖鈥屫促堌� . 賲乇丿 賳诏丕賴 丨乇蹖氐丕賳賴鈥屫й� 亘賴 丿禺鬲乇 賲蹖鈥屸€屫з嗀ж藏� 貙 丕賵 乇丕 亘賴 爻賲鬲 禺賵丿 賲蹖鈥屭┴簇� 貙 賵 丕賵 賴賲 鬲亘丿蹖賱 亘賴 賲蹖鈥屫促堌� 亘賴 亘胤乇蹖賽 賳賵卮丕亘賴鈥屫й� 讴賴 賲乇丿 噩賵丕賳 倬蹖乇夭賵賲賳丿丕賳賴 丿乇 丿爻鬲 賲蹖鈥屭屫必� .
芦 亘乇丕蹖 夭賳 賳讴鬲賴 丕蹖賳 丕爻鬲 讴賴 毓卮賯 賵 毓丕胤賮賴贁 丕賵 (讴賴 亘賵爻賴 賲馗賴乇 丌賳 丕爻鬲) 賯賵乇亘丕睾賴 乇丕 亘賴 賲乇丿蹖 夭蹖亘丕 蹖毓賳蹖 蹖讴 丨囟賵乇 賮丕賱賵爻蹖賽 鬲賲丕賲鈥屫观屫ж� 鬲亘丿蹖賱 賲蹖鈥屭┵嗀� . 亘乇丕蹖 賲乇丿 貙 賳讴鬲賴 毓亘丕乇鬲 丕爻鬲 丕夭 賮乇賵讴丕爻鬲賳 夭賳 亘賴 蹖讴 丕亘跇賴鈥屬� 噩夭卅蹖 貙 亘賴 毓賱鬲 賲蹖賱賽 賲乇丿 . 亘賴 毓賱鬲 丕蹖賳 毓丿賲 鬲賯丕乇賳 丕爻鬲 讴賴 乇丕亘胤賴鈥屰� 噩賳爻蹖 賵噩賵丿 賳丿丕乇丿 : 賲丕 蹖丕 夭賳蹖 亘丕 蹖讴 賯賵乇亘丕睾賴 丿丕乇蹖賲 賵 蹖丕 賲乇丿蹖 乇丕 亘丕 蹖讴 亘胤乇蹖 賳賵卮丕亘賴 . 丌賳鈥屭嗁� 賴蹖趩賵賯鬲 賳賲蹖鈥屫堌з嗃屬� 丿丕卮鬲賴 亘丕卮蹖賲 貙 夭賵噩 胤亘蹖毓蹖 蹖讴 夭賳 賵 賲乇丿 夭蹖亘丕爻鬲 : 賯乇蹖賳賴鈥屰� 賵賴賲丕賳蹖 丕蹖賳 夭賵噩 丌乇賲丕賳蹖 毓亘丕乇鬲 禺賵丕賴丿 亘賵丿 丕夭 賮蹖诏賵乇 賯賵乇亘丕睾賴鈥屫й� 讴賴 蹖讴 亘胤乇蹖 賳賵卮丕亘賴 乇丕 亘睾賱 讴乇丿賴 丕爻鬲 _ 鬲氐賵蹖乇蹖 賳丕賴賲禺賵丕賳 讴賴 亘賴鈥屫й� 鬲囟賲蹖賳 賴賲丕賴賳诏蹖 乇丕亘胤賴鈥屰� 噩賳爻蹖 貙 賳丕賴賲禺賵丕賳蹖 賲囟丨讴 丌賳 乇丕 亘乇噩爻鬲賴 賲蹖鈥屭┵嗀� 禄
February 15, 2018
袟 褌褉械褌褜芯谐芯 褉邪蟹褍 褟 写芯褔懈褌邪谢邪 薪邪褉械褕褌褨 褑械泄 褌械泻褋褌. 袟 芯写薪芯谐芯 斜芯泻褍, 胁褨薪 谢械谐泻懈泄 褨 - 胁 锌械褉褕懈褏 谐谢邪胁邪褏 - 蟹邪褏芯锌谢懈胁懈泄, 蟹 褨薪褕芯谐芯 - 褑械 谢械谐泻褨褋褌褜 芯屑邪薪谢懈胁邪. 袦械薪褨 泻褨谢褜泻邪 谐谢邪胁 屑械薪褨 写褍卸械 锌芯写芯斜邪谢懈褋褟, 斜芯 蟹写邪胁邪谢懈褋褟 写褍卸械, 褟泻褖芯 褔械褋薪芯, 蟹邪褋褌芯褋芯胁薪懈屑懈 写芯 屑芯谐芯 锌芯胁褋褟泻写械薪薪芯谐芯 卸懈褌褌褟 (邪 斜褨谢褜褕芯谐芯 褟, 屑邪斜褍褌褜, 褨 薪械 褏芯褌褨谢邪, 蟹胁邪卸邪褞褔懈 薪邪 褌械, 褖芯 锌褋懈褏芯邪薪邪谢褨蟹 - 械褌芯 薪褦 薪邪褍褔薪芯). 小泻邪卸褨屑芯, 泻芯薪褑械锌褌 袙械谢懈泻芯谐芯 袉薪褕芯谐芯, 褋懈屑胁芯谢褨褔薪芯谐芯 锌芯谢褟 褦 写褍卸械 蟹褉褍褔薪懈屑 写谢褟 褉芯蟹褍屑褨薪薪褟 褟胁懈褖 薪邪胁泻芯谢芯. 袙褌褨屑, 褌褉芯褏懈 蟹谐芯写芯屑 屑械薪械 锌芯褔邪胁 写褉邪褌褍胁邪褌懈 褋邪屑 胁懈泻谢邪写 袞懈卸械泻邪. 袙褨薪 斜褍写褍褦褌褜褋褟 锌褉懈斜谢懈蟹薪芯 褌邪泻: 褌械蟹邪 蟹 袥邪泻邪薪邪, 锌芯褌褨屑 锌褉懈泻谢邪写懈 (褟泻褖芯 褋锌芯褔邪褌泻褍 褑械 斜褍谢懈 邪薪械泻写芯褌懈, 褨 褔邪褋芯屑 写芯褋懈褌褜 胁谢褍褔薪褨, 褌芯 锌芯褌褨屑 褑械, 薪邪锌褉懈泻谢邪写, 斜褍胁 褉懈褌芯褉懈褔薪懈泄 邪薪邪谢褨蟹 谢懈褋褌邪 褌械褉芯褉懈褋褌邪-胁斜懈胁褑褨 蟹 胁谢邪褋褌懈胁懈屑 胁褨写褏懈谢械薪薪褟屑 胁 卸懈卸械泻褨胁褋褜泻褍 褨写械芯谢芯谐褨褞), 锌芯褌褨屑 褌褉芯褏懈 锌芯褟褋薪械薪薪褟, 锌芯褌褨屑 褖械 锌褉懈泻谢邪写懈, 胁懈褋薪芯胁泻褍 蟹邪蟹胁懈褔邪泄 褔褨褌泻芯谐芯 薪械屑邪. 孝芯斜褌芯 褑械 褋锌褉邪胁写褨 褌邪泻邪 写械褖芯 褉芯蟹胁邪卸邪谢褜薪邪 谢褨褌械褉邪褌褍褉邪, 褟泻邪 锌褉邪谐薪械 写邪褌懈 锌褉芯斜芯泄芯胁褍 褌械芯褉褨褞, 褖芯 锌芯褟褋薪褞褦 胁褋械 - 锌芯褔懈薪邪褞褔懈 胁褨写 谢褞斜芯胁褨 泄 蟹邪泻褨薪褔褍褞褔懈 袘械薪 袥邪写械薪芯屑.
小邪屑 锌褋懈褏芯邪薪邪谢褨蟹 褍 胁懈泻谢邪写褨 袞懈卸械泻邪 薪邪写蟹胁懈褔邪泄薪芯 写褉邪褌褍褦, 斜芯 胁褨薪 锌褉芯锌芯薪褍褦 褌械芯褉褨褞, 褟泻邪, 屑芯胁谢褟胁, 蟹写邪褌薪邪 锌芯褟褋薪懈褌懈 邪斜褋芯谢褞褌薪芯 胁褋械 胁 谢褞写褋褜泻芯屑褍 卸懈褌褌褨. 袥褞写懈薪邪 蟹邪 蟹邪屑芯胁褔褍胁邪薪薪褟屑 褌褉邪胁屑芯胁邪薪邪 泄 屑邪褦 锌褉芯斜谢械屑懈, 泻芯谢懈 卸 胁懈薪褟褌泻芯胁芯 锌褋懈褏芯邪薪邪谢褨蟹 屑芯卸械 锌芯蟹斜邪胁懈褌懈 褩褏. 携泻褖芯 褋褍锌械褉-械谐芯 蟹屑褍褕褍褦 薪邪褋 薪邪褋芯谢芯写卸褍胁邪褌懈褋褟 泄 胁褋械 薪邪胁泻芯谢芯 薪邪锌芯谢褟谐邪褦 薪邪 薪邪褋芯谢芯写褨, 褌芯 谢懈褕械 锌褋懈褏芯邪薪邪谢褨蟹 - 褌械 褍泻褉懈褌褌褟, 写械 屑芯卸薪邪 胁褌械泻褌懈 胁褨写 薪邪褋芯谢芯写懈. 袉 褌邪泻械 褨薪褕械. 袧械 蟹薪邪褞, 褔懈 袞懈卸械泻 胁褨写蟹胁褨褌芯胁褍胁邪胁 褋芯斜褨 邪薪邪谢芯谐褨褞 屑褨卸 褎褍薪写邪屑械薪褌邪谢褨蟹屑芯屑, 褟泻懈泄 胁褨写写邪褦 锌械褉械胁邪谐褍 薪械 胁褨褉褨, 邪 蟹薪邪薪薪褞, 褨 胁谢邪褋薪械 锌褋懈褏芯邪薪邪谢褨蟹褍, 褟泻懈泄 蟹邪泄屑邪褦褌褜褋褟 褌懈屑 褋邪屑懈屑.
袣薪懈谐邪 薪械 褌褟谐薪械 薪邪 锌褉芯谢械谐芯屑械薪懈 写芯 胁懈胁褔械薪薪褟 袥邪泻邪薪邪, 邪 锌械褉械褌胁芯褉褞褦褌褜褋褟 胁 褌邪泻懈泄 褋芯斜褨 褉芯蟹褨谐褉邪褕, 胁谢邪褋薪械, 胁 锌褉芯褌懈谢械卸薪褨褋褌褜 袥邪泻邪薪褍, 褟泻懈泄 锌懈褋邪胁 蟹邪褕懈褎褉芯胁邪薪芯 泄 写胁芯蟹薪邪褔薪芯 - 褌褍褌 褕懈褎褉褍 薪械屑邪, 胁褋械 薪邪 锌芯胁械褉褏薪褨 蟹邪胁写褟泻懈 邪薪邪谢褨蟹褍 褟胁懈褖 屑邪褋芯胁芯褩 泻褍谢褜褌褍褉懈, 邪谢械 褋械薪褋 褍褋械 芯写薪芯 薪械胁谢芯胁薪懈泄.
小邪屑 锌褋懈褏芯邪薪邪谢褨蟹 褍 胁懈泻谢邪写褨 袞懈卸械泻邪 薪邪写蟹胁懈褔邪泄薪芯 写褉邪褌褍褦, 斜芯 胁褨薪 锌褉芯锌芯薪褍褦 褌械芯褉褨褞, 褟泻邪, 屑芯胁谢褟胁, 蟹写邪褌薪邪 锌芯褟褋薪懈褌懈 邪斜褋芯谢褞褌薪芯 胁褋械 胁 谢褞写褋褜泻芯屑褍 卸懈褌褌褨. 袥褞写懈薪邪 蟹邪 蟹邪屑芯胁褔褍胁邪薪薪褟屑 褌褉邪胁屑芯胁邪薪邪 泄 屑邪褦 锌褉芯斜谢械屑懈, 泻芯谢懈 卸 胁懈薪褟褌泻芯胁芯 锌褋懈褏芯邪薪邪谢褨蟹 屑芯卸械 锌芯蟹斜邪胁懈褌懈 褩褏. 携泻褖芯 褋褍锌械褉-械谐芯 蟹屑褍褕褍褦 薪邪褋 薪邪褋芯谢芯写卸褍胁邪褌懈褋褟 泄 胁褋械 薪邪胁泻芯谢芯 薪邪锌芯谢褟谐邪褦 薪邪 薪邪褋芯谢芯写褨, 褌芯 谢懈褕械 锌褋懈褏芯邪薪邪谢褨蟹 - 褌械 褍泻褉懈褌褌褟, 写械 屑芯卸薪邪 胁褌械泻褌懈 胁褨写 薪邪褋芯谢芯写懈. 袉 褌邪泻械 褨薪褕械. 袧械 蟹薪邪褞, 褔懈 袞懈卸械泻 胁褨写蟹胁褨褌芯胁褍胁邪胁 褋芯斜褨 邪薪邪谢芯谐褨褞 屑褨卸 褎褍薪写邪屑械薪褌邪谢褨蟹屑芯屑, 褟泻懈泄 胁褨写写邪褦 锌械褉械胁邪谐褍 薪械 胁褨褉褨, 邪 蟹薪邪薪薪褞, 褨 胁谢邪褋薪械 锌褋懈褏芯邪薪邪谢褨蟹褍, 褟泻懈泄 蟹邪泄屑邪褦褌褜褋褟 褌懈屑 褋邪屑懈屑.
袣薪懈谐邪 薪械 褌褟谐薪械 薪邪 锌褉芯谢械谐芯屑械薪懈 写芯 胁懈胁褔械薪薪褟 袥邪泻邪薪邪, 邪 锌械褉械褌胁芯褉褞褦褌褜褋褟 胁 褌邪泻懈泄 褋芯斜褨 褉芯蟹褨谐褉邪褕, 胁谢邪褋薪械, 胁 锌褉芯褌懈谢械卸薪褨褋褌褜 袥邪泻邪薪褍, 褟泻懈泄 锌懈褋邪胁 蟹邪褕懈褎褉芯胁邪薪芯 泄 写胁芯蟹薪邪褔薪芯 - 褌褍褌 褕懈褎褉褍 薪械屑邪, 胁褋械 薪邪 锌芯胁械褉褏薪褨 蟹邪胁写褟泻懈 邪薪邪谢褨蟹褍 褟胁懈褖 屑邪褋芯胁芯褩 泻褍谢褜褌褍褉懈, 邪谢械 褋械薪褋 褍褋械 芯写薪芯 薪械胁谢芯胁薪懈泄.
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