The feature which distinguishes the great works of materialist thought, from Lucretius De rerum natura through Capital to the writings of Lacan, is their unfinished character: again and again they tackle their chosen problem. Schelling s Weltalter drafts belong to this same series, with their repeated attempt at the formulation of the beginning of the world, of the passage from...
The feature which distinguishes the great works of materialist thought, from Lucretius De rerum natura through Capital to the writings of Lacan, is their unfinished character: again and again they tackle their chosen problem. Schelling s Weltalter drafts belong to this same series, with their repeated attempt at the formulation of the beginning of the world, of the passage from the pre-symbolic pulsation of the Real to the universe of logos. F.W.J. Schelling, the German idealist who for too long dwelled in the shadow of Kant and Hegel, was the first to formulate the post-idealist motifs of finitude, contingency and temporality. His unique work announces Marx's critique of speculative idealism, as well as the properly Freudian notion of drive, of a blind compulsion to repeat which can never be sublated in the ideal medium of language. The Indivisible Remainder begins with a detailed examination of the two works in which Schelling's speculative audacity reached its peak: his essay on human freedom and his drafts on the Ages of the World. After reconstituting their line of argumentation, Slavoj Zizek confronts Schelling with Hegel, and concludes by throwing a Schellingian light on some related matters: the consequences of the computerization of daily life for sexual experience; cynicism as today's predominant form of ideology; the epistemological deadlocks of quantum physics. Although the book is packed with examples from politics and popular culture the unmistakable token of Zizek s style from Speed and Groundhog Day to Forrest Gump, it signals a major shift towards a systematic concern with the basic questions of philosophy and the roots of the crisis of our late-capitalist universe, centred around the enigma of modern subjectivity.
With the emergence of man, the first cycle of creation is concluded, since in man, as we have just seen, freedom is posited as such - we are thereby again at the origins, in the absolute indifference: that is, the deepest essence of man is the abyss of freedom as pure indifference, as a willing which wants nothing. This means that - in so far as the universe qua multitude of entities effectively exists - the Absoute(God) Himself had to accomplish an analogous act on Himself: He had to disengage Himself from the primordial indifference and to posit the universe, reality. Man's act of decision, his step from the pure potentiality-essentiality of a will which wants nothing to an actual will, is therefore a repetition of God's act: in a primordial act, God Himself had to 'choose Himself', His ... (查看原文)
Žižek argues that in Christian theology, the notion of Eternity is homologous to the Lacanian Real. Eternity is the inconceivable “Event” or “cut” that opens up and sustains temporality. Like the Real, Eternity is excluded so that temporal reality maintains consistency: “If then, we claim that each concrete historical constellation generates its own eternity, this does not simply mean that Eternity is the ideological myth generated by historical reality: Eternity is, rather, that which is excluded so that historical reality can maintain its consistency” (Fragile, p. 96).
……
The “good news” of Christianity is that a conversion experience is an act which breaks through the symbolic texture of reality in a way which can even alter the effects of the nontemporal Real: a genuine conversion ex... (查看原文)
Radical Thinkers (Verso)(共140册)，
这套丛书还有
《The Cultural Turn》《The Return of the Political》《Read My Desire》《Critique of Economic Reason (Second Edition) (Radical Thinkers)》《Emancipation(s)》
等
。
补标。首先，齐泽克拒绝将根据解读为某种坚固的背景，而是将其解读为作为前主体深渊的纯粹自由。在这个意义上，启示就可以被理解为从自由深渊向“仅在某种决定中实存的自由主体”(后一种自由是黑格尔式的与自身保持一个反思性距离的自由)的过渡。此外，齐泽克还强调谢林的出发点应是一个既予的视域，故而这个过渡(决断)是总是—已经完成了的，被包含于时间的回环结构中(用齐泽克的话概括："what is done ete...补标。首先，齐泽克拒绝将根据解读为某种坚固的背景，而是将其解读为作为前主体深渊的纯粹自由。在这个意义上，启示就可以被理解为从自由深渊向“仅在某种决定中实存的自由主体”(后一种自由是黑格尔式的与自身保持一个反思性距离的自由)的过渡。此外，齐泽克还强调谢林的出发点应是一个既予的视域，故而这个过渡(决断)是总是—已经完成了的，被包含于时间的回环结构中(用齐泽克的话概括："what is done eternally is eternally done")。最后，特别要注意的是，这个决断—行动是受迫的，由此才能避免设置某一元层面上的“自由原初行动者”——而这正是晚期谢林positive philosophy所面临的窘境。(展开)
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斯拉沃热·齐泽克 作者
4 有用 xu4nz 2023-06-27 20:56:03 浙江
读完也翻译完了。
4 有用 Ludwigsama 2020-07-11 20:47:05
补标。首先，齐泽克拒绝将根据解读为某种坚固的背景，而是将其解读为作为前主体深渊的纯粹自由。在这个意义上，启示就可以被理解为从自由深渊向“仅在某种决定中实存的自由主体”(后一种自由是黑格尔式的与自身保持一个反思性距离的自由)的过渡。此外，齐泽克还强调谢林的出发点应是一个既予的视域，故而这个过渡(决断)是总是—已经完成了的，被包含于时间的回环结构中(用齐泽克的话概括："what is done ete... 补标。首先，齐泽克拒绝将根据解读为某种坚固的背景，而是将其解读为作为前主体深渊的纯粹自由。在这个意义上，启示就可以被理解为从自由深渊向“仅在某种决定中实存的自由主体”(后一种自由是黑格尔式的与自身保持一个反思性距离的自由)的过渡。此外，齐泽克还强调谢林的出发点应是一个既予的视域，故而这个过渡(决断)是总是—已经完成了的，被包含于时间的回环结构中(用齐泽克的话概括："what is done eternally is eternally done")。最后，特别要注意的是，这个决断—行动是受迫的，由此才能避免设置某一元层面上的“自由原初行动者”——而这正是晚期谢林positive philosophy所面临的窘境。 (展开)
3 有用 Walt 2015-07-23 22:29:44
学术方面当然非常hardcore 但是当成小说来读亦可 而且是一等一的小说
5 有用 路觉今天睡大觉 2022-01-28 14:02:16
尽管齐泽克对我而言，是理解黑格尔的一个帮手，但我还是对齐泽克对马克思的解读、以及齐泽克本人的政治观念，保持很大的警惕。他对马克思的“普遍性”的批判，我并不认同。当然，问题不在于每一个普遍自身的东西都具有特殊的差异性的质性，问题在于特殊的差异性东西之间为什么可以交互地构建出一种普遍的吸引力、主体性。所以，我们也要提问，一个“中立的、原初的”普遍概念如何以及在何种历史条件下才能产生？并且这种所谓“普遍... 尽管齐泽克对我而言，是理解黑格尔的一个帮手，但我还是对齐泽克对马克思的解读、以及齐泽克本人的政治观念，保持很大的警惕。他对马克思的“普遍性”的批判，我并不认同。当然，问题不在于每一个普遍自身的东西都具有特殊的差异性的质性，问题在于特殊的差异性东西之间为什么可以交互地构建出一种普遍的吸引力、主体性。所以，我们也要提问，一个“中立的、原初的”普遍概念如何以及在何种历史条件下才能产生？并且这种所谓“普遍”究竟是一种真正的“具体普遍性”之建构，还是一种启蒙主义式的“抽象普遍性”的赤裸欺诈？这些都是意识形态批判所要揭示的。 (展开)
0 有用 LadyMistake 2024-02-22 18:01:53 福建
费希特plus版本的谢林 实在难合我胃口
0 有用 -H- 2024-03-31 13:57:38 广东
第一部分主要以拉黑解谢林，不过基本在《自由的深渊》中被复读（此书写于后者之前），后两部分反过来偏向以谢林解拉康及以拉黑化的谢林解量子物理，有些环节的联系确实很新颖与深入。 但总要插入小说、电影、音乐这些屌东西，读来跟他妈在吃混着屎的巧克力一样。
0 有用 Wittgel 2024-03-11 19:52:53 北京
正是谢林从纯粹的哲学观念论向前现代神学问题的"倒退"，使他能够超越现代性本身
0 有用 LadyMistake 2024-02-22 18:01:53 福建
费希特plus版本的谢林 实在难合我胃口
0 有用 Partial 2024-01-17 10:08:50 福建
就着大佬的翻译慢慢啃完了，为什么他能写得这么好，最想叫一声“齐老师”的一集ww
4 有用 xu4nz 2023-06-27 20:56:03 浙江
读完也翻译完了。