Wednesday, March 27, 2013

LTN, Plato’s Parmenides, Democritus


http://darkecologies.com/2013/03/12/slavoj-zizek-the-thin-red-line/comment-page-1/

[…]
As we know the notion of the gap or crack in the world is central to Zizek’s philosophy, the sine qua non of its dialectical core or kernel. Between a passion for the Real and a passion for the Semblance humanity seems to be caught in the net of an illusionary drive toward opposing truths. Are either of these positions right? Zizek says there might just be a third way:
There is not just the interplay of appearances, there is a Real— this Real, however, is not the inaccessible Thing, but the gap which prevents our access to it, the “rock” of the antagonism which distorts our view of the perceived object through a partial perspective. The “truth” is thus not the “real” state of things, accessed by a “direct” view of the object without any perspectival distortion, but the very Real of the antagonism which causes the perspectival distortion itself. Again, the site of truth is not the way “things really are in themselves,” beyond perspectival distortion, but the very gap or passage which separates one perspective from another, the gap … which makes the two perspectives radically incommensurable. The “Real as impossible” is the cause of the impossibility of our ever attaining the “neutral” non-perspectival view of the object. There is a truth, and not everything is relative— but this truth is the truth of the perspectival distortion as such, not a truth distorted by the partial view from a one-sided perspective.1
This vacillation between the Real and the Semblance Zizek tells us is at the heart of Plato’s Parmenides: in the history of philosophy, the first exemplary case of “vacillating the semblances” occurs in the second part of Plato’s Parmenides, with the deployment of eight hypotheses on the relation between Being and One (ibid, KL 1210-1212). What is unique in all of Plato’s dialogues is that he leaves out the one philosopher that could have helped him: Democritus. And it is to Democritus that Zizek turns for his concept of the gap between Being and the One: in Democritus’s notion of the non-word, den:
Democritean atomism is thus the first materialist answer to Eleatic idealism: Eleatics argue from the logical impossibility of the void to the impossibility of motion; Democritean atomists seem to reason in reverse, deducing from the fact that motion exists the necessity that the void (empty space) exists. The ultimate divide between idealism and materialism does not concern the materiality of existence (“ only material things really exist”), but the “existence” of nothingness/ the void: the fundamental axiom of materialism is that the void/ nothingness is (the only ultimate) real, i.e., there is an indistinction of being and the void.(Kindle Locations 1539-1544).
“If, for Parmenides, only being is, for Democritus, nothing is as much as being,” says Zizek. In order to get from nothing to something, we do not have to add something to the void; on the contrary, we have to subtract, take away, something from nothing. Nothing and othing are thus not simply the same: “Nothing” is the generative void out of which othings, primordially contracted pre-ontological entities, emerge— at this level, nothing is more than othing, negative is more than positive. Once we enter the ontologically fully constituted reality, however, the relationship is reversed: something is more than nothing, in other words, nothing is purely negative, a privation of something.(Kindle Locations 1544-1548). He continues, stating:
This, perhaps, is how one can imagine the zero-level of creation: a red dividing line cuts through the thick darkness of the void, and on this line, a fuzzy something appears, the object-cause of desire— perhaps, for some, a woman’s naked body (as on the cover of this book). Does this image not supply the minimal coordinates of the subject-object axis, the truly primordial axis of evil: the red line which cuts through the darkness is the subject, and the body its object?(Kindle Locations 1549-1552).
Zizek tells us that most - so to speak, atomists have gotten it wrong from the beginning, that they have turned this den, this less than nothing into its opposite, a something.
The rise of den is thus strictly homologous to that of objet a which, according to Lacan, emerges when the two lacks (of the subject and of the Other) coincide, that is, when alienation is followed by separation: den is the “indivisible remainder” of the signifying process of double negation— something like Sygne de Coûfontaine’s tic, this minimal eppur si muove which survives her utter Versagung (renunciation). The later reception of Democritus, of course, immediately “renormalized” den by way of ontologizing it: den becomes a positive One, atoms are now entities in the empty space, no longer spectral “othings”( less-than-nothings).(Kindle Locations 1522-1527).
So that an anachronistic reference to Kant can nonetheless be of some help here: meden follows the logic of negative judgment, it negates being as a predicate, while den asserts non-being as a (positive) predicate— den is nothingness (the void) which somehow “is” in itself, not only as a negation of (another) being. In other words, den is the space of in distinction between being and non-being, “a thing of nothing,” as the “undead” are the living dead.(Kindle Locations 1531-1534)
Den is that gap between Being and the Real.
1. Zizek, Slavoj (2012-04-30). Less Than Nothing: Hegel and the Shadow of Dialectical Materialism (Kindle Locations 1201-1209). Norton. Kindle Edition.

Marx’s Revenge: How Class Struggle Is Shaping the World




By Michael Schuman March 25, 2013


Karl Marx was supposed to be dead and buried. With the collapse of the Soviet Union and China’s Great Leap Forward into capitalism, communism faded into the quaint backdrop of James Bond movies or the deviant mantra of Kim Jong Un. The class conflict that Marx believed determined the course of history seemed to melt away in a prosperous era of free trade and free enterprise. The far-reaching power of globalization, linking the most remote corners of the planet in lucrative bonds of finance, outsourcing and “borderless” manufacturing, offered everybody from Silicon Valley tech gurus to Chinese farm girls ample opportunities to get rich. Asia in the latter decades of the 20th century witnessed perhaps the most remarkable record of poverty alleviation in human history — all thanks to the very capitalist tools of trade, entrepreneurship and foreign investment. Capitalism appeared to be fulfilling its promise — to uplift everyone to new heights of wealth and welfare.
Or so we thought. With the global economy in a protracted crisis, and workers around the world burdened by joblessness, debt and stagnant incomes, Marx’s biting critique of capitalism — that the system is inherently unjust and self-destructive — cannot be so easily dismissed. Marx theorized that the capitalist system would inevitably impoverish the masses as the world’s wealth became concentrated in the hands of a greedy few, causing economic crises and heightened conflict between the rich and working classes. “Accumulation of wealth at one pole is at the same time accumulation of misery, agony of toil, slavery, ignorance, brutality, mental degradation, at the opposite pole,” Marx wrote.
A growing dossier of evidence suggests that he may have been right. It is sadly all too easy to find statistics that show the rich are getting richer while the middle class and poor are not. A September study from the Economic Policy Institute (EPI) in Washington noted that the median annual earnings of a full-time, male worker in the U.S. in 2011, at $48,202, were smaller than in 1973. Between 1983 and 2010, 74% of the gains in wealth in the U.S. went to the richest 5%, while the bottom 60% suffered a decline, the EPI calculated. No wonder some have given the 19th century German philosopher a second look. In China, the Marxist country that turned its back on Marx, Yu Rongjun was inspired by world events to pen a musical based on Marx’s classic Das Kapital. “You can find reality matches what is described in the book,” says the playwright.
That’s not to say Marx was entirely correct. His “dictatorship of the proletariat” didn’t quite work out as planned. But the consequence of this widening inequality is just what Marx had predicted: class struggle is back. Workers of the world are growing angrier and demanding their fair share of the global economy. From the floor of the U.S. Congress to the streets of Athens to the assembly lines of southern China, political and economic events are being shaped by escalating tensions between capital and labor to a degree unseen since the communist revolutions of the 20th century. How this struggle plays out will influence the direction of global economic policy, the future of the welfare state, political stability in China, and who governs from Washington to Rome. What would Marx say today? “Some variation of: ‘I told you so,’” says Richard Wolff, a Marxist economist at the New School in New York. “The income gap is producing a level of tension that I have not seen in my lifetime.”
Tensions between economic classes in the U.S. are clearly on the rise. Society has been perceived as split between the “99%” (the regular folk, struggling to get by) and the “1%” (the connected and privileged superrich getting richer every day). In a Pew Research Center poll released last year, two-thirds of the respondents believed the U.S. suffered from “strong” or “very strong” conflict between rich and poor, a significant 19-percentage-point increase from 2009, ranking it as the No. 1 division in society.
The heightened conflict has dominated American politics. The partisan battle over how to fix the nation’s budget deficit has been, to a great degree, a class struggle. Whenever President Barack Obama talks of raising taxes on the wealthiest Americans to close the budget gap, conservatives scream he is launching a “class war” against the affluent. Yet the Republicans are engaged in some class struggle of their own. The GOP’s plan for fiscal health effectively hoists the burden of adjustment onto the middle and poorer economic classes through cuts to social services. Obama based a big part of his re-election campaign on characterizing the Republicans as insensitive to the working classes. GOP nominee Mitt Romney, the President charged, had only a “one-point plan” for the U.S. economy — “to make sure that folks at the top play by a different set of rules.”
Amid the rhetoric, though, there are signs that this new American classism has shifted the debate over the nation’s economic policy. Trickle-down economics, which insists that the success of the 1% will benefit the 99%, has come under heavy scrutiny. David Madland, a director at the Center for American Progress, a Washington-based think tank, believes that the 2012 presidential campaign has brought about a renewed focus on rebuilding the middle class, and a search for a different economic agenda to achieve that goal. “The whole way of thinking about the economy is being turned on its head,” he says. “I sense a fundamental shift taking place.”
The ferocity of the new class struggle is even more pronounced in France. Last May, as the pain of the financial crisis and budget cuts made the rich-poor divide starker to many ordinary citizens, they voted in the Socialist Party’s François Hollande, who had once proclaimed: “I don’t like the rich.” He has proved true to his word. Key to his victory was a campaign pledge to extract more from the wealthy to maintain France’s welfare state. To avoid the drastic spending cuts other policymakers in Europe have instituted to close yawning budget deficits, Hollande planned to hike the income tax rate to as high as 75%. Though that idea got shot down by the country’s Constitutional Council, Hollande is scheming ways to introduce a similar measure. At the same time, Hollande has tilted government back toward the common man. He reversed an unpopular decision by his predecessor to increase France’s retirement age by lowering it back down to the original 60 for some workers. Many in France want Hollande to go even further. “Hollande’s tax proposal has to be the first step in the government acknowledging capitalism in its current form has become so unfair and dysfunctional it risks imploding without deep reform,” says Charlotte Boulanger, a development official for NGOs.
His tactics, however, are sparking a backlash from the capitalist class. Mao Zedong might have insisted that “political power grows out of the barrel of a gun,” but in a world where das kapital is more and more mobile, the weapons of class struggle have changed. Rather than paying out to Hollande, some of France’s wealthy are moving out — taking badly needed jobs and investment with them. Jean-Émile Rosenblum, founder of online retailer Pixmania.com, is setting up both his life and new venture in the U.S., where he feels the climate is far more hospitable for businessmen. “Increased class conflict is a normal consequence of any economic crisis, but the political exploitation of that has been demagogic and discriminatory,” Rosenblum says. “Rather than relying on (entrepreneurs) to create the companies and jobs we need, France is hounding them away.”
The rich-poor divide is perhaps most volatile in China. Ironically, Obama and the newly installed President of Communist China, Xi Jinping, face the same challenge. Intensifying class struggle is not just a phenomenon of the slow-growth, debt-ridden industrialized world. Even in rapidly expanding emerging markets, tension between rich and poor is becoming a primary concern for policymakers. Contrary to what many disgruntled Americans and Europeans believe, China has not been a workers’ paradise. The “iron rice bowl” — the Mao-era practice of guaranteeing workers jobs for life — faded with Maoism, and during the reform era, workers have had few rights. Even though wage income in China’s cities is growing substantially, the rich-poor gap is extremely wide. Another Pew study revealed that nearly half of the Chinese surveyed consider the rich-poor divide a very big problem, while 8 out of 10 agreed with the proposition that the “rich just get richer while the poor get poorer” in China.
Resentment is reaching a boiling point in China’s factory towns. “People from the outside see our lives as very bountiful, but the real life in the factory is very different,” says factory worker Peng Ming in the southern industrial enclave of Shenzhen. Facing long hours, rising costs, indifferent managers and often late pay, workers are beginning to sound like true proletariat. “The way the rich get money is through exploiting the workers,” says Guan Guohau, another Shenzhen factory employee. “Communism is what we are looking forward to.” Unless the government takes greater action to improve their welfare, they say, the laborers will become more and more willing to take action themselves. “Workers will organize more,” Peng predicts. “All the workers should be united.”
That may already be happening. Tracking the level of labor unrest in China is difficult, but experts believe it has been on the rise. A new generation of factory workers — better informed than their parents, thanks to the Internet — has become more outspoken in its demands for better wages and working conditions. So far, the government’s response has been mixed. Policymakers have raised minimum wages to boost incomes, toughened up labor laws to give workers more protection, and in some cases, allowed them to strike. But the government still discourages independent worker activism, often with force. Such tactics have left China’s proletariat distrustful of their proletarian dictatorship. “The government thinks more about the companies than us,” says Guan. If Xi doesn’t reform the economy so the ordinary Chinese benefit more from the nation’s growth, he runs the risk of fueling social unrest.
Marx would have predicted just such an outcome. As the proletariat woke to their common class interests, they’d overthrow the unjust capitalist system and replace it with a new, socialist wonderland. Communists “openly declare that their ends can be attained only by the forcible overthrow of all existing social conditions,” Marx wrote. “The proletarians have nothing to lose but their chains.” There are signs that the world’s laborers are increasingly impatient with their feeble prospects. Tens of thousands have taken to the streets of cities like Madrid and Athens, protesting stratospheric unemployment and the austerity measures that are making matters even worse.
So far, though, Marx’s revolution has yet to materialize. Workers may have common problems, but they aren’t banding together to resolve them. Union membership in the U.S., for example, has continued to decline through the economic crisis, while the Occupy Wall Street movement fizzled. Protesters, says Jacques Rancière, an expert in Marxism at the University of Paris, aren’t aiming to replace capitalism, as Marx had forecast, but merely to reform it. “We’re not seeing protesting classes call for an overthrow or destruction of socioeconomic systems in place,” he explains. “What class conflict is producing today are calls to fix systems so they become more viable and sustainable for the long run by redistributing the wealth created.”
Despite such calls, however, current economic policy continues to fuel class tensions. In China, senior officials have paid lip service to narrowing the income gap but in practice have dodged the reforms (fighting corruption, liberalizing the finance sector) that could make that happen. Debt-burdened governments in Europe have slashed welfare programs even as joblessness has risen and growth sagged. In most cases, the solution chosen to repair capitalism has been more capitalism. Policymakers in Rome, Madrid and Athens are being pressured by bondholders to dismantle protection for workers and further deregulate domestic markets. Owen Jones, the British author of Chavs: The Demonization of the Working Class, calls this “a class war from above.”
There are few to stand in the way. The emergence of a global labor market has defanged unions throughout the developed world. The political left, dragged rightward since the free-market onslaught of Margaret Thatcher and Ronald Reagan, has not devised a credible alternative course. “Virtually all progressive or leftist parties contributed at some point to the rise and reach of financial markets, and rolling back of welfare systems in order to prove they were capable of reform,” Rancière notes. “I’d say the prospects of Labor or Socialists parties or governments anywhere significantly reconfiguring — much less turning over — current economic systems to be pretty faint.”
That leaves open a scary possibility: that Marx not only diagnosed capitalism’s flaws but also the outcome of those flaws. If policymakers don’t discover new methods of ensuring fair economic opportunity, the workers of the world may just unite. Marx may yet have his revenge.
— With reporting by Bruce Crumley / Paris; Chengcheng Jiang / Beijing; Shan-shan Wang / Shenzhen

Monday, March 25, 2013

Faith - Slavoj Žižek and Paul Holdengräber


http://www.kb.dk/en/dia/foredrag/130506_faith_zizek.html
LOVE FAITH CHOICE – Kierkegaard in three international conversations
Monday 6 May 2013 at 20:00

Kierkegaard belongs to the world! The Royal Library celebrates him as a living voice amongst us, reaching far beyond the borders of Denmark.
Paul Holdengräber from the New York Public Library’s series ‘Live from the NYPL’ has been asked to select international names for conversations starting from three basic Kierkegaardian concepts: LOVE, FAITH and CHOICE.
Siri Hustvedt (US), Pascal Bruckner (F), Slavoj Žižek (SVN) and René Redzepi (DK/MK) will engage in live conversations on their craft.


Standard 
140 kr.
Student
100 kr.
Diamond Club
110 kr.
Tickets available from 25th of march

The event is held in english.


The event is produced in cooperation with The Programme Council for KIERKEGAARD 2013

The Day That TV News Died



Posted on Mar 24, 2013

By Chris Hedges

I am not sure exactly when the death of television news took place. The descent was gradual—a slide into the tawdry, the trivial and the inane, into the charade on cable news channels such as Fox and MSNBC in which hosts hold up corporate political puppets to laud or ridicule, and treat celebrity foibles as legitimate news. But if I had to pick a date when commercial television decided amassing corporate money and providing entertainment were its central mission, when it consciously chose to become a carnival act, it would probably be Feb. 25, 2003, when MSNBC took Phil Donahue off the air because of his opposition to the calls for war in Iraq.
Donahue and Bill Moyers, the last honest men on national television, were the only two major TV news personalities who presented the viewpoints of those of us who challenged the rush to war in Iraq. General Electric and Microsoft—MSNBC’s founders and defense contractors that went on to make tremendous profits from the war—were not about to tolerate a dissenting voice. Donahue was fired, and at PBS Moyers was subjected to tremendous pressure. An internal MSNBC memo leaked to the press stated that Donahue was hurting the image of the network. He would be a “difficult public face for NBC in a time of war,” the memo read. Donahue never returned to the airwaves.

The celebrity trolls who currently reign on commercial television, who bill themselves as liberal or conservative, read from the same corporate script. They spin the same court gossip. They ignore what the corporate state wants ignored. They champion what the corporate state wants championed. They do not challenge or acknowledge the structures of corporate power. Their role is to funnel viewer energy back into our dead political system—to make us believe that Democrats or Republicans are not corporate pawns. The cable shows, whose hyperbolic hosts work to make us afraid self-identified liberals or self-identified conservatives, are part of a rigged political system, one in which it is impossible to vote against the interests of Goldman Sachs, Bank of America, General Electric or ExxonMobil. These corporations, in return for the fear-based propaganda, pay the lavish salaries of celebrity news people, usually in the millions of dollars. They make their shows profitable. And when there is war these news personalities assume their “patriotic” roles as cheerleaders, as Chris Matthews—who makes an estimated $5 million a year—did, along with the other MSNBC and Fox hosts.

It does not matter that these celebrities and their guests, usually retired generals or government officials, got the war terribly wrong. Just as it does not matter that Francis Fukuyama and Thomas Friedman were wrong on the wonders of unfettered corporate capitalism and globalization. What mattered then and what matters now is likability—known in television and advertising as the Q score—not honesty and truth. Television news celebrities are in the business of sales, not journalism. They peddle the ideology of the corporate state. And too many of us are buying.

The lie of omission is still a lie. It is what these news celebrities do not mention that exposes their complicity with corporate power. They do not speak about Section 1021 of the National Defense Authorization Act, a provision that allows the government to use the military to hold U.S. citizens and strip them of due process. They do not decry the trashing of our most basic civil liberties, allowing acts such as warrantless wiretapping and executive orders for the assassination of U.S. citizens. They do not devote significant time to climate scientists to explain the crisis that is enveloping our planet. They do not confront the reckless assault of the fossil fuel industry on the ecosystem. They very rarely produce long-form documentaries or news reports on our urban and rural poor, who have been rendered invisible, or on the wars in Iraq and Afghanistan or on corporate corruption on Wall Street. That is not why they are paid. They are paid to stymie meaningful debate. They are paid to discredit or ignore the nation’s most astute critics of corporatism, among them Cornel West, Medea Benjamin, Ralph Nader and Noam Chomsky. They are paid to chatter mindlessly, hour after hour, filling our heads with the theater of the absurd. They play clips of their television rivals ridiculing them and ridicule their rivals in return. Television news looks as if it was lifted from Rudyard Kipling’s portrait of the Bandar-log monkeys in “The Jungle Book.” The Bandar-log, considered insane by the other animals in the jungle because of their complete self-absorption, lack of discipline and outsized vanity, chant in unison: “We are great. We are free. We are wonderful. We are the most wonderful people in all the jungle! We all say so, and so it must be true.”

When I reached him by phone recently in New York, Donahue said of the pressure the network put on him near the end, “It evolved into an absurdity.” He continued: “We were told we had to have two conservatives for every liberal on the show. I was considered a liberal. I could have Richard Perle on alone but not Dennis Kucinich. You felt the tremendous fear corporate media had for being on an unpopular side during the ramp-up for a war. And let’s not forget that General Electric’s biggest customer at the time was Donald Rumsfeld [then the secretary of defense]. Elite media features elite power. No other voices are heard.”

Donahue spent four years after leaving MSNBC making the movie documentary “Body of War” with fellow director/producer Ellen Spiro, about the paralyzed Iraq War veteran Tomas Young. The film, which Donahue funded himself, began when he accompanied Nader to visit Young in the Walter Reed National Military Medical Center in Washington, D.C.

“Here is this kid lying there whacked on morphine,” Donahue said. “His mother, as we are standing by the bed looking down, explained his injuries. ‘He is a T-4. The bullet came through the collarbone and exited between the shoulder blades. He is paralyzed from the nipples down.’ He was emaciated. His cheekbones were sticking out. He was as white as the sheets he was lying on. He was 24 years old. … I thought, ‘People should see this. This is awful.’ ”

Donahue noted that only a very small percentage of Americans have a close relative who fought in Iraq or Afghanistan and an even smaller number make the personal sacrifice of a Tomas Young. “Nobody sees the pain,” he said. “The war is sanitized.”

“I said, ‘Tomas, I want to make a movie that shows the pain, I want to make a movie that shows up close what war really means, but I can’t do it without your permission,’ ” Donahue remembered. “Tomas said, ‘I do too.’ ”

But once again Donahue ran into the corporate monolith: Commercial distributors proved reluctant to pick up the film. Donahue was told that the film, although it had received great critical acclaim, was too depressing and not uplifting. Distributors asked him who would go to see a film about someone in a wheelchair. Donahue managed to get openings in Chicago, Seattle, Palm Springs, New York, Washington and Boston, but the runs were painfully brief.

“I didn’t have the money to run full-page ads,” he said. “Hollywood often spends more on promotion than it does on the movie. And so we died. What happens now is that peace groups are showing it. We opened the Veterans for Peace convention in Miami. Failure is not unfamiliar to me. And yet, I am stunned at how many Americans stand mute.”

Thursday, March 21, 2013

Lacan Miami Symposium



FLASH!!!
We are proud to announce that:
Jacques Alain Miller
confirmed his presence at the Miami symposium.
He agreed to give the closing conference and will be part of the ongoing debates.





  
Jacques_Alain_Miller[1].jpg




Wednesday, March 20, 2013