These essays, some of which are appearing in English for the first time, bring Lenin face-to-face with the problems of today, including war, imperialism, the imperative to build an intelligentsia of wage earners, the need to embrace the achievements of bourgeois society and modernity, and the widespread failure of social democracy. Lenin Reloaded demonstrates that truth and partisanship are not mutually exclusive as is often suggested. Quite the opposite—in the present, truth can be articulated only from a thoroughly partisan position.
Contributors. Kevin B. Anderson, Alain Badiou, Etienne Balibar, Daniel Bensaïd, Sebastian Budgen, Alex Callinicos, Terry Eagleton, Fredric Jameson, Stathis Kouvelakis, Georges Labica, Sylvain Lazarus, Jean-Jacques Lecercle, Lars T. Lih, Domenico Losurdo, Savas Michael-Matsas, Antonio Negri, Alan Shandro, Slavoj Žižek
Sebastian Budgen is a member of the editorial board of the journal Historical Materialism and a coeditor (with Chiara Bonfiglioli) of La planete altermondialiste.
Stathis Kouvelakis teaches political theory at King’s College London. His books include Philosophy and Revolution: From Kant to Marx and Dictionnaire Marx Contemporain (coedited with J. Bidet). He is an editor of the French journal Contretemps.
Slavoj Žižek is Senior Researcher at the Institute for Social Studies in Ljubljana, Slovenia. His many books include Theology and the Political: The New Debate (coedited with Creston Davis and John Milbank), Cogito and the Unconscious, and Tarrying with the Negative: Kant, Hegel, and the Critique of Ideology, all also published by Duke University Press.
Contributors. Miran Bozovic, Mladen Dolar, Alain Grosrichard, Marc de Kessel, Robert Pfaller, Renata Salecl, Slavoj Žižek, Alenka Zupancic
Contributors. Alain Badiou, Elizabeth Bronfen, Darian Leader, Jacques Alain Miller, Genevieve Morel, Renata Salecl, Eric L. Santner, Colette Soler, Paul Verhaeghe, Slavoj Žižek, Alenka Zupancic
By focusing on perversion as a psychic structure rather than as aberrant behavior, the contributors provide an alternative to models of social interpretation based on classical Oedipal models of maturation and desire. At the same time, they critique claims that the perverse is necessarily subversive or liberating. In their lucid introduction, the editors explain that while fixation at the stage of the perverse can result in considerable suffering for the individual and others, perversion motivates social relations by providing pleasure and fulfilling the psychological need to put something in the place of the Father. The contributors draw on a variety of psychoanalytic perspectives—Freudian and Lacanian—as well as anthropology, history, literature, and film. From Slavoj Žižek's meditation on “the politics of masochism” in David Fincher's movie Fight Club through readings of works including William Styron's The Confessions of Nat Turner, Don DeLillo’s White Noise, and William Burroughs's Cities of the Red Night, the essays collected here illuminate perversion's necessary role in social relations.
Contributors. Michael P. Bibler, Dennis A. Foster, Bruce Fink, Octave Mannoni, E. L. McCallum, James Penney, Molly Anne Rothenberg, Nina Schwartz, Slavoj Žižek
Despite the fact that autobiography is frequently dismissed for its Western, masculine bias, David Huddart argues for its continued relevance as a central explanatory category in understanding postcolonial theory and its relation to subjectivity. Focusing on the influence of post-structuralist theory on postcolonial theory and vice versa, this study suggests that autobiography constitutes a general philosophical resistance to universal concepts and theories.
Offering a fresh perspective on familiar critical figures like Edward W. Said and Gayatri Chakravorty Spivak, by putting them in the context of readings of the work of Jacques Derrida, Gilles Deleuze, and Alain Badiou, this book relates the theory of autobiography to expressions of new universalisms that, together with postcolonial theory, rethink and extend norms of experience, investigation, and knowledge.
Anticipation of the potential for the confessional text to say what Augustine calls "the secret I do not know," the secret of death, engages the autothanatographical subject in a dynamic, inventive, and open-ended process of identification. The subject presented in these texts is not one that has already evolved an interior life that it seeks to reveal to others, but one that speaks to us as still in process. Through its exorbitant response, it gives intimations of an interiority and an ethical existence to come.
Baudelaire emerges as a central figure for this understanding of autobiography as autothanatography through his critique of the narcissism of a certain Rousseau, his translation of De Quincey's confessions, with their vertiginously ungrounded subject-in-construction, his artistic practice of self-conscious, thorough-going doubleness, and his service to Wilde as model for an aporetic secrecy.
The author discusses the interruption of narrative that must be central to the writing of one's death and addresses the I's dealings with the aporias of such structuring principles as secrecy, Levinasian hospitality, or interiorization as translation. The book makes a strong intervention in the debate over one of the most-read genres of our time.
Violence, Žižek states, takes three forms--subjective (crime, terror), objective (racism, hate-speech, discrimination), and systemic (the catastrophic effects of economic and political systems)--and often one form of violence blunts our ability to see the others, raising complicated questions.
Does the advent of capitalism and, indeed, civilization cause more violence than it prevents? Is there violence in the simple idea of "the neighbour"? And could the appropriate form of action against violence today simply be to contemplate, to think?
Beginning with these and other equally contemplative questions, Žižek discusses the inherent violence of globalization, capitalism, fundamentalism, and language, in a work that will confirm his standing as one of our most erudite and incendiary modern thinkers.
The Parallax View is Slavoj Žižek's most substantial theoretical work to appear in many years; Žižek himself describes it as his magnum opus. Parallax can be defined as the apparent displacement of an object, caused by a change in observational position. Žižek is interested in the "parallax gap" separating two points between which no synthesis or mediation is possible, linked by an "impossible short circuit" of levels that can never meet. From this consideration of parallax, Žižek begins a rehabilitation of dialectical materialism.
Modes of parallax can be seen in different domains of today's theory, from the wave-particle duality in quantum physics to the parallax of the unconscious in Freudian psychoanalysis between interpretations of the formation of the unconscious and theories of drives. In The Parallax View, Žižek, with his usual astonishing erudition, focuses on three main modes of parallax: the ontological difference, the ultimate parallax that conditions our very access to reality; the scientific parallax, the irreducible gap between the phenomenal experience of reality and its scientific explanation, which reaches its apogee in today's brain sciences (according to which "nobody is home" in the skull, just stacks of brain meat—a condition Žižek calls "the unbearable lightness of being no one"); and the political parallax, the social antagonism that allows for no common ground. Between his discussions of these three modes, Žižek offers interludes that deal with more specific topics—including an ethical act in a novel by Henry James and anti-anti-Semitism.
The Parallax View not only expands Žižek's Lacanian-Hegelian approach to new domains (notably cognitive brain sciences) but also provides the systematic exposition of the conceptual framework that underlies his entire work. Philosophical and theological analysis, detailed readings of literature, cinema, and music coexist with lively anecdotes and obscene jokes.