Zizek analyzes the end of the world at the hands of the “four riders of the apocalypse.” There should no longer be any doubt: global capitalism is fast approaching its terminal crisis. Slavoj Zizek has identified the four horsemen of this coming apocalypse: the worldwide ecological crisis; imbalances within the economic system; the biogenetic revolution; and exploding social di...
Zizek analyzes the end of the world at the hands of the “four riders of the apocalypse.” There should no longer be any doubt: global capitalism is fast approaching its terminal crisis. Slavoj Zizek has identified the four horsemen of this coming apocalypse: the worldwide ecological crisis; imbalances within the economic system; the biogenetic revolution; and exploding social divisions and ruptures. But, he asks, if the end of capitalism seems to many like the end of the world, how is it possible for Western society to face up to the end times? In a major new analysis of our global situation, Slavok Zizek argues that our collective responses to economic Armageddon correspond to the stages of grief: ideological denial, explosions of anger and attempts at bargaining, followed by depression and withdrawal.
After passing through this zero-point, we can begin to perceive the crisis as a chance for a new beginning. Or, as Mao Zedong put it, “There is great disorder under heaven, the situation is excellent.” Slavoj Zizek shows the cultural and political forms of these stages of ideological avoidance and political protest, from New Age obscurantism to violent religious fundamentalism. Concluding with a compelling argument for the return of a Marxian critique of political economy, Zizek also divines the wellsprings of a potentially communist culture—from literary utopias like Kafka’s community of mice to the collective of freak outcasts in the TV series Heroes.
The political Right insists on the market economy, the politically correct culturalized Left insists on the defense of' human rights—often its sole remaining raison d'eltre. Although the tension between these two aspects of liberalism is irreducible, they are nonetheless inextricably linked, like the two sides of the same coin. Today, the meaning of "liberalism" moves between two opposed poles: economic liberalism (free market individualism, opposition to strong state regulation, etc.) and political liberalism (with an accent on equality, social solidarity, permissiveness, etc.). In the US, Republicans are more liberal in the first sense and Democrats in the second.
政治上的右派坚持市场经济，政治上正确的文化左派坚持捍卫 "人权"--这是它唯一存在的理由。虽然这者呈现紧张关系，但在这两种自由主义的对抗是不可消减的，但它们之间却有着千丝万缕的联系，就像是一枚硬币的两面。今天，"自由主义 "的含义在两个对立的两极之... (查看原文)
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0 有用 讨厌电影的番茄 2020-05-14 10:02:09
读了半个多月，终于差不多算读完了。听说这本书是曾经在2010年世博会作为斯洛文尼亚的最近成过展出过，当然齐泽克也被邀请到上海做了演讲。所以书里面有很多对中国当时现状的讨论，尤其是它对于“公民社会”的主张，我觉得在现在也同时受用。只是大部分齐泽克的书更像是对社会现实新闻的讨论，以及夹带着新书书评。。。虽然有对于“自由”“暴力”的归纳，甚至对于儒家思想等中国古代哲学甚至印度古代哲学的（欧洲中心论式）的... 读了半个多月，终于差不多算读完了。听说这本书是曾经在2010年世博会作为斯洛文尼亚的最近成过展出过，当然齐泽克也被邀请到上海做了演讲。所以书里面有很多对中国当时现状的讨论，尤其是它对于“公民社会”的主张，我觉得在现在也同时受用。只是大部分齐泽克的书更像是对社会现实新闻的讨论，以及夹带着新书书评。。。虽然有对于“自由”“暴力”的归纳，甚至对于儒家思想等中国古代哲学甚至印度古代哲学的（欧洲中心论式）的分析，就是太杂了。书中让我比较感兴趣的就是Kubler-Ross的创伤五部曲，以及“历史的重复性以及通用性等话题的探讨。 (展开)
0 有用 momo 2022-09-20 10:51:18 中国香港
intro
0 有用 momo 2022-09-20 10:51:18 中国香港
intro
0 有用 讨厌电影的番茄 2020-05-14 10:02:09
读了半个多月，终于差不多算读完了。听说这本书是曾经在2010年世博会作为斯洛文尼亚的最近成过展出过，当然齐泽克也被邀请到上海做了演讲。所以书里面有很多对中国当时现状的讨论，尤其是它对于“公民社会”的主张，我觉得在现在也同时受用。只是大部分齐泽克的书更像是对社会现实新闻的讨论，以及夹带着新书书评。。。虽然有对于“自由”“暴力”的归纳，甚至对于儒家思想等中国古代哲学甚至印度古代哲学的（欧洲中心论式）的... 读了半个多月，终于差不多算读完了。听说这本书是曾经在2010年世博会作为斯洛文尼亚的最近成过展出过，当然齐泽克也被邀请到上海做了演讲。所以书里面有很多对中国当时现状的讨论，尤其是它对于“公民社会”的主张，我觉得在现在也同时受用。只是大部分齐泽克的书更像是对社会现实新闻的讨论，以及夹带着新书书评。。。虽然有对于“自由”“暴力”的归纳，甚至对于儒家思想等中国古代哲学甚至印度古代哲学的（欧洲中心论式）的分析，就是太杂了。书中让我比较感兴趣的就是Kubler-Ross的创伤五部曲，以及“历史的重复性以及通用性等话题的探讨。 (展开)