By Fabio Vighi, Heiko Feldner
In Slavoj Zizek and Michel Foucault, this publication brings jointly of the main widespread thinkers in modern serious concept. ranging from a serious evaluation of the Foucauldian paradigm of discourse research, it explores the theoretical scope and political effects of Zizek's combination of Lacanian psychoanalysis, Hegelian philosophy and Marxist politics. The comparability among the 2 thinkers throws into aid the commonalities and irreconcilable ameliorations in their respective techniques to severe concept. by means of unmasking fact as contingent symbolic fiction, the authors argue, Foucauldian feedback has purely deconstructed the realm in numerous methods; the purpose, despite the fact that, is `to realize the true in what seems to be mere symbolic fiction' (Zizek) and to alter it.
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Additional info for Žižek: Beyond Foucault
The real question for critical theory, therefore, would be how to locate and disengage from this disavowed belief in belief. Zˇizˇek is aware of the fact that, if on the one hand the status of ideology in our postmodern times is founded upon the displacement of belief (liberal multiculturalism), on the other hand it is also clearly linked to forms of direct belief (fundamentalist populism). The difference between the two modes of identification is that the cynical liberal multiculturalist mocks the very notion of ‘direct knowledge’, whereas the fundamentalist accepts it ‘at face value’.
The cunning significance of this movement of externalisation can be appreciated through a reference to contemporary politics. ), we could argue that he performed the ideological move par excellence, since his claim was aimed at displacing the internal and all-pervasive contradiction of contemporary capitalism onto an external and contingent event (or series of events). From Zˇizˇek’s Hegelian angle, ‘the stepping out of (what we experience as) ideology is the very form of our enslavement to it’ (Zˇizˇek, 1994b, 6).
While in The Order of Things it had still been possible to evade the question of how to account for historical change – Foucault acknowledged that for the time being he was incapable of offering a satisfactory explanation (Foucault, 1970, xiii) – this was no longer an option in his genealogical studies of the 1970s which were explicitly designed to overcome these shortcomings and to account for the (trans)formation of regimes of power and knowledge. However, in his endeavour to put an end to historical meta-narratives, Foucault eventually abandoned any explanation based on principles that would exceed the regimes under scrutiny.