By Slavoj Zizek
The concept that of disparity has lengthy been a subject of obsession and argument for philosophers yet Slavoj Žižek might argue that what disparity and negativity may well suggest, may well suggest and will suggest for us and our lives hasn't ever been extra hotly debated.
Disparities explores modern 'negative' philosophies from Catherine Malabou's plasticity, Julia Kristeva's abjection and Robert Pippin's self-consciousness to the God of unfavorable theology, new realisms and post-humanism and attracts an intensive line below them. rather than developing a discussion with those different principles of disparity, Slavoj Žižek desires to identify a distinct departure, a unconditionally varied notion of disparity in accordance with an inventive dialectical materialism. This suggestion of rupturing what has long past sooner than is predicated on a provocative analyzing of ways philosophers can, if they're sincere, interact with one another. Slavoj Žižek borrows Alain Badiou's suggestion real inspiration is the one who divides. noticeably departing from past formulations of negativity and disparity, Žižek employs a brand new type of negativity: particularly positing that once a thinker bargains with one other thinker, his or her stance isn't one in all discussion, yet one among department, of drawing a line that separates fact from falsity.
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The popular expression of this threat is a more or less commonly accepted premonition that today, we (humanity) are approaching a radical mutation, the entry into a ‘posthuman’ mode of being. This mutation is sometimes described as a threat to the very essence of being human, while sometimes it is celebrated as the passage into a new Singularity (collective mind, a new cyborg entity, or another version of the Nietzschean Overman). Furthermore, this mutation is both theoretical and practical, felt by all of us – who can measure the implications and consequences of biogenetics, of new prosthetic implants which will merge with our biological body, of new ways to control and regulate not only our bodily functions but also our mental processes?
If Hegel is not proclaimed dead outright, he is treated as a kind of living dead who continues to haunt us only because he forgot that he is already dead. Perhaps, however, the time has come to do what Adorno suggested half a century ago, namely, to turn this question around and to ask: what if, from an authentic Hegelian standpoint, it is we who are dead, not Hegel? ’ The present book endeavours to provide a kind of Hegelian diagnostic of our present moment; in order to achieve this, it takes as its starting point the concept of disparity, and it deploys figures of disparity in the sense of figurae veneris in erotics: different positions or figurations of disparity.
This is why Christianity is opposed to sexuality, accepting it as a necessary evil only if it serves its natural purpose of procreation – not because in sexuality our lower nature explodes, but precisely because sexuality competes with pure spirituality as the primordial meta-physical activity. The Freudian hypothesis is that the passage from animal instincts (of mating) to sexuality proper (to drives) is the primordial step from physical realm of biological (animal) life to meta-physics, to eternity and immortality, to a level which is heterogeneous with regard to the biological cycle of generation and corruption.
Disparities by Slavoj Zizek