Bøger af Slavoj Zizek

Looks at the question of human agency in a postmodern world. This book explores the ideological fantasies of wholeness and exclusion which make up human society.

Den slovenske filosof Slavoj Žižek fortsætter sine betragtninger om COVID-19-pandemien efter den internationalt roste corona-pamflet Pandemi! 1. I denne nye udvidede bog kommer han ind på de forandringer og psykologiske udfordringer, der har præget alle menneskers dagligdag i nu mere end et år, og som trods vacciner og tests vil præge os i lang tid endnu.Blandt andet berøres problemer for den globale fødevareforsyning på grund af mangel på arbejdskraft, især høstarbejdere i landbruget. Men også det ekstremt øgede pres på sundheds- og alt andet servicepersonale, som er en forudsætning for at vi kan opretholde en ‘hverdag’, får ord med på vejen.Altid åben for nye erkendelser viser Žižek via kritisk teori, pop-kultur og psykoanalyse, hvordan en foruroligende dynamik mellem viden og magt manifesterer sig i vor tids virusramte kapitalistiske system.

Den verdenskendte slovenske filosof Slavoj Žižek beskæftiger sig gerne med store emner og nu også med den globale pandemi. I denne helt aktuelle corona-pamflet, fuld af bemærkelsesværdige iagttagelser og kommentarer til den nye krise verden står i, forudsiger han udover almindelig solidaritet et fremtidigt behov for en ny slags kommunisme – forudsat, at vi mennesker kan blive klogere og lære af historien.“Žižek har en en teori om et hvilket som helst socialt eller kulturelt fænomen i vores tid og er en mester i kontraintuitive iagttagelser.” – The New Yorker“Vestens farligste filosof.” – The New RepublicSlavoj Žižek er en af verdens mest markante nulevende filosoffer og kulturteoretikere. Hans originale og ofte provokerende meninger og optræden udfordrer gængs tænkning og verdensforståelse på både højre- og venstrefløj. Žižek er erklæret marxist og lader sig inspirere af alle tidens kulturelle fænomener, ikke mindst film og medier – samt af den franske psykoanalytiker Jacques Lacan.

'These [How to Read] books let you encounter thinkers eyeball to eyeball by analysing passages from their work' Terry Eagleton, New Statesman

Den slovenske filosof og sociolog Slavoj Žižek er en af vor tids mest markante intellektuelle og en iøjnefaldende skikkelse i såvel akademiske kredse som i offentligheden. Han er forfatter til en lang række bøger og artikler, hvor analyser af populærkultur og politik blandes med teoretiske landvindinger - ofte med fokus på den franske psykoanalytiker Jacques Lacan. Ideologiens sublime objekt udkom første gang i 1988 og er Žižeks gennembrudsværk. Bogen er et af Žižeks absolutte hovedværker og sætter fokus på ideologi - de ofte skjulte og automatiserede regler for, hvad der anses for godt og normalt. Žižek sætter sig for at analysere, ikke alene hvordan ideologier virker, men også hvorfor de virker. Det giver anledning til en række banebrydende analyser af, hvorfor mennesker har en tendens til at tilslutte sig normer, uanset hvor ubehagelige de måtte forekomme - hele tiden med Žižeks karakteristiske sans for hverdagsfænomener som film og litteratur.Ideologiens sublime objekt er oversat fra engelsk af Morten Visby.Slavoj Žižek er seniorforsker på Institut for Sociologi, Ljubljana Universitet. Desuden er han tilknyttet en lang række førende universiteter verden over.

If we want to be true atheists, do we have to begin with a religious edifice and undermine it from within?Slavoj Zizek has long been a commentator on, and critic of, Christian theology. His preoccupation with Badiou's concept of 'the event' alongside the Pauline thought of the New Testament has led to a decidedly theological turn in his thinking. Drawing on traditions and subjects as broad as Buddhist thought, dialectical materialism, political subjectivity, quantum physics, AI and chatbots, this book articulates Zizek's idea of a religious life for the first time. Christian Atheism is a unique insight into Zizek's theological project and the first book-length exploration of his religious thinking. In his own words, "to become a true dialectical materialist, one should go through the Christian experience." Crucial to his whole conception of 'experience' is not some kind of spiritual revelation but rather the logic of materialistic thought. This affirmation of Christian theology whilst simultaneously deconstructing it is a familiar Zizekian move, but one that holds deep-seated political, philosophical and, in the end, personal import for him.Here is Zizek's most extensive treatment of theology and religion to date.

Argues that the physical violence we see is often generated by the systemic violence that sustains our political and economic systems. With the help of eminent philosophers and frequent references to popular culture, this title examines the causes of violent outbreaks like those seen in Israel and Palestine and in terrorist acts around the world.

In a characteristically explosive barrage, Ljubljana's most famous philosopher takes a passionate stance on the war in Ukraine, surveys the latest Hollywood blockbusters, and delivers detonations into a range of contemporary issues, from sexual politics in India to the prospects for a new Cold War. Ever attentive to moments where the bizarre and the epic join forces, among the questions Žižek considers here are: Is the giant orgy, planned to take place in Ukraine in the event of a Russian nuclear attack, really all that morbid? And what should society do, whether on the big screen or the battlefield, in preparation for the end of the world?Agree with him or not, Žižek rarely fails to provoke in a productive fashion. By examining matters through a lens that is bold and original, and often joyfully outlandish, Žižek helps us to better grasp a world in which, increasingly, the dominant motif is one of madness.

We hear all the time that we're moments from doomsday. Around us, crises interlock and escalate, threatening our collective survival: Russia's invasion of Ukraine, with its rising risk of nuclear warfare, is taking place against a backdrop of global warming, ecological breakdown, and widespread social and economic unrest. Protestors and politicians repeatedly call for action, but still we continue to drift towards disaster. We need to do something. But what if the only way for us to prevent catastrophe is to assume that it has already happened-to accept that we're already five minutes past zero hour?Too Late to Awaken sees Slavoj Žižek forge a vital new space for a radical emancipatory politics that could avert our course to self-destruction. He illuminates why the liberal Left has so far failed to offer this alternative, and exposes the insidious propagandism of the fascist Right, which has appropriated and manipulated once-progressive ideas. Pithy, urgent, gutting and witty, Žižek's diagnosis reveals our current geopolitical nightmare in a startling new light, and shows how, in order to change our future, we must first focus on changing the past.

One hundred years after the Russian Revolution, Zizek shows why Lenin's thought is still important today

The "formidably brilliant" Zizek considers sexuality, ontology, subjectivity, and Marxian critiques of political economy by way of Lacanian psychoanalysis.

One of our best-known living philosophers Guardian How do we respond to the refugee crisis - by opening our doors, or pulling up the drawbridge? Both solutions, argues Slavoj Zizek, offer ideological blackmail, and both are wrong. He proposes that instead we see the crisis as an opportunity: a unique chance for Europe to redefine itself and its future. Zizek identifies the refugee crisis as one of the major global challenges of our time ...he argues for a politics of solidarity The Times Literary Supplement

Liberals and conservatives proclaim the end of the American holiday from history. Now the easy games are over; one should take sides. iek argues this is precisely the temptation to be resisted. In such moments of apparently clear choices, the real alternatives are most hidden. Welcome to the Desert of the Real steps back, complicating the choices imposed on us. It proposes that global capitalism is fundamentalist and that America was complicit in the rise of Muslim fundamentalism. It points to our dreaming about the catastrophe in numerous disaster movies before it happened, and explores the irony that the tragedy has been used to legitimize torture. Last but not least it analyzes the fiasco of the predominant leftist response to the events.

De seneste årtier har Slavoj Zizek slået sit navn fast som en af verdens mest fremtrædende filosoffer, og hans mangesidede forfatterskab har berørt alt fra film og tegneserier til politisk tænkning og Hegel-studier. Zizeks værker er oftest mangfoldige ekskurser, der peger i mange retninger. Denne bog samler centrale tekster og bidrag med fokus på ét centralt emne: ideologikritik.Hvor ideologikritikken hos bl.a. Marx havde til formål at gå bag om den sociale overflade og analysere grundlæggende økonomiske og klassemæssige mekanismer, der former samfundet, er Zizeks ideologikritik rettet mod dynamikker, der går på tværs af hele menneskelivet.Han tager den sociale overflade alvorligt som en vigtig komponent i en samlet social helhed, og ideologikritik bliver her en disciplin, der analyserer dynamikker, der rækker fra kulturelle, sproglige og adfærdsmæssige former til ubevidste og dybereliggende mekanismer.Bogen er redigeret af lektor Henrik Jøker Bjerre, Center for Anvendt Filosofi, AAU, og lektor Carsten Bagge Laustsen, Institut for Statskundskab, AU.

Slavoj Zizek (f. 1949) er en af verdens fremmeste intellektuelle. Han er filosof, psykoanalytiker og samfundsrevser, han er tidligere præsidentkandidat i Slovenien og udgav sin første bog som 22-årig. Han synes altid at være ét skridt foran sine læsere og modstandere og sparker konstant døren ind til nye overraskende indsigter i vores postmoderne kultur. Hans karismatiske og udfordrende stil - han taler lige så gerne om Kant, Kierkegaard og Lacan, som om toiletkultur og Hollywood-film - har gjort ham til en dansende stjerne på den akademiske himmel.I bogen Vold udfordrer Zizek vores forståelse af voldens væsen og opfordrer os til at kigge bag om den umiddelbare vold, som vi møder til daglig. Den umiddelbare vold kalder han for subjektiv vold. Den vold, som udgør baggrunden for denne subjektive vold, og som faktisk har et meget større omfang, kalder han for objektiv vold. Med dette analytiske våben går Zizek nu i kødet på de nyeste repræsentanter for skrupelløs, kapitalistisk udbytning, nemlig 'de liberale kommunister'. Han fortsætter med en gennemgang af en række fænomener, som på det seneste har rystet den vestlige verden: Oprørene i de parisiske forstæder i 2005, de muslimske fundamentalisters terrorangreb og kaoset efter orkanen Katrinas hærgen i New Orleans. Et særligt kapitel vier han til sagen om de danske Muhammed-karikaturer. Som altid er Zizek forbløffende skarp i sine samtidsdiagnoser og slår eksempelvis hårdt ned på begrebet om 'tolerance'.I de sidste dele af bogen overrasker Zizek endnu en gang i sit forsvar for et begreb om guddommelig vold. Der findes ifølge Zizek en form for vold, som bringer retfærdighed til de millioner af ofre for den objektive vold, som Zizek primært identificerer med kapitalismen og egoismen i de vestlige samfund. Guddommelig vold er ikke terror, simpel hævn eller ideen om Dommedag. Den Franske Revolution er for eksempel et tilfælde af guddommelig vold. I dag kunne guddommelig vold bestå i at trække sig tilbage fra et samfund, som blot bliver mere og mere forskruet.

The "most dangerous philosopher in the West" returns with a rousing and counterintuitive analysis of our global predicament.Žižek's most urgent and accessible book yet asks us all to imagine that catastrophe is a foregone conclusion—so that we can actually save the world.We hear all the time that we're moments from doomsday. Around us, crises interlock and escalate, threatening our collective survival: Russia's invasion of Ukraine, with its rising risk of nuclear warfare, is taking place against a backdrop of global warming, ecological breakdown, and widespread social and economic unrest. Protestors and politicians repeatedly call for action, but still we continue to drift towards disaster. We need to do something. But what if the only way for us to prevent catastrophe is to assume that it has already happened-to accept that we're already five minutes past zero hour?Too Late to Awaken sees Slavoj Žižek forge a vital new space for a radical emancipatory politics that could avert our course to self-destruction. He illuminates why the liberal Left has so far failed to offer this alternative, and exposes the insidious propagandism of the fascist Right, which has appropriated and manipulated once-progressive ideas. Pithy, urgent, gutting and witty Žižek’s diagnosis reveals our current geopolitical nightmare in a startling new light, and shows how, in order to change our future, we must first focus on changing the past.

The most provocative philosopher of our times returns with a rousing and counterintuitive analysis of our global predicamentWe hear all the time that it's five minutes to global doomsday, so now is our last chance to avert disaster. But what if the only way to prevent a catastrophe is to assume that it has already happened - that we're already five minutes past zero hour?Why do we seem unable to avert our course to self-destruction? Too Late to Awaken sees Slavoj Žižek deliver his most forceful, hopeful account of our discontents yet. Surveying the interlocking crises we currently face - global warming, war, famine, disease - he points us towards the radical, emancipatory politics that we need in order to halt our drift towards disaster.Pithy, urgent and witty, Žižek's diagnosis reveals our current geopolitical nightmare in a startling new light, and shows why, in order to change our future, we must reimagine our past.

Slavoj Žižek and Srecko Horvat combine their critical clout to emphasize the dangers of ignoring Europe's growing wealth gap and the parallel rise in right-wing nationalism, which is directly tied to the fallout from the ongoing financial crisis and its prescription of imposed austerity. To general observers, the European Union's economic woes appear to be its greatest problem, but the real peril is an ongoing ideological-political crisis that threatens an era of instability and reactionary brutality. The fall of communism in 1989 seemed to end the leftist program of universal emancipation. However, nearly a quarter of a century later, the European Union has failed to produce any coherent vision that can mobilize people to action. Until recently, the only ideology receptive to European workers has been the nationalist call to "defend" against immigrant integration. Today, Europe is focused on regulating the development of capitalism and promoting a reactionary conception of its cultural heritage. Yet staying these courses, Žižek and Horvat show, only strips Europe of its power and stifles its political ingenuity. The best hope is for Europe to revive and defend its legacy of universal egalitarianism, which benefits all parties by preserving the promise of equal representation.

Slavoj Zizek is one of the world's foremost cultural commentators: a prolific writer and thinker, whose vividly adventurous, unorthodox and wide-ranging writings have won him a unique place as one of the most high profile thinkers of our time. Covering psychoanalysis, philosophy and popular culture and drawing on a heady mix of Marxist politics, Hegelian dialectics and Lacanian psychoanalysis, the writings collected in Interrogating the Real reflect not only the remarkable extent of Zizek's varied interests, but also reveal his controversial and dynamic style.

This book opens with a provocation by Slavoj ¿i¿ek to cut ourselves off from the decaying corpse of the old Europe in order to keep the European legacy alive . Which is not an attempt to merely cherry-pick good features over bad ones, but an argument that the main reason to stay with the name Europe , to keep a certain faith in Europe , is the fact the that European legacy provides the best critical instruments to analyze what went wrong, has been going awry, in Europe. It is nothing other than a challenge for us to imagine, perhaps even conceive - give birth to in the precise sense of manifest - the possibility of a Europe that acts in a global way that is not focused on Europe. It is followed by a reading of his manifesto by Jeremy Fernando - who performs a reading which tries never to forget that what is being read is a manifesto, has been called, entitled, is named, A European Manifesto . For, names name possibilities. And a manifesto is a text, and like every text, comes with its particularities, its inherent specificities: and, in its case, foregrounds the fact that it manifests itself, shows itself, stages (theoria) itself. Puts itself on a stage whilst fully aware of the fact that it is staging itself. Thus, always also brings with it the question, what is the effect of a manifesto?, alongside its compendium, how does one read a manifesto? Which is not to say that reading is passive, and that the one who reads has nothing to do with what is being read. For, as Paul de Man continues to teach us, not that the act of reading is innocent: far from it. It is the starting point of all evil ; where, reading not only resounds with echoes of the primordial question, rings with potentially unanswerable questions, but might well be a quest that continually writes itself into us. Nor devoid of risk. For in attempting to attend to a text, in opening oneself to the possibilities of a text, one risks the possibility of falling, along with all the potential disasters this entails, in love; that is, of seeing, of being in, the world no longer from the perspective of the One but from the perspective of Two (Alain Badiou). That in reading, not only is one bringing forth certain potentials of and in a text, but that one opens oneself to the text writing itself onto oneself, manifesting itself in one's very self. And where there is the possibility that an attempt to read Europe , even as one might be trying to be as critical of it as possible, even if one is maintaining a distance from it, keeping a gap from what one has named Europe , in reading one has opened oneself to being called by Europe - summoned by spectres of a Europe that we might not even think, realise, imagine, we are reading - being shaped by Europe into becoming European , whatever that may even begin to mean...

Philosopher, cultural critic, and agent provocateur Slavoj Zizek constructs a fascinating new framework to look at the forces of violence in our world.Using history, philosophy, books, movies, Lacanian psychiatry, and jokes, Slavoj Zizek examines the ways we perceive and misperceive violence. Drawing from his unique cultural vision, Zizek brings new light to the Paris riots of 2005; he questions the permissiveness of violence in philanthropy; in daring terms, he reflects on the powerful image and determination of contemporary terrorists.Violence, Zizek 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 "e;the neighbour"e;? And could the appropriate form of action against violence today simply be to contemplate, to think? Beginning with these and other equally contemplative questions, Zizek 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.