Artykuły w czasopismach: „Zizek Slavoj”

1

Breger, Claudia. "Response to Slavoj Zizek". diacritics 31, nr 1 (2001): 105–8. http://dx.doi.org/10.1353/dia.2003.0004.

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Parker, Ian. "Slavoj Zizek: Live Theory". Contemporary Political Theory 5, nr 3 (27.07.2006): 348–49. http://dx.doi.org/10.1057/palgrave.cpt.9300242.

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Polack, Jean-Claude. "Que faire avec Slavoj Zizek ?" Chimères 70, nr 2 (2009): 195. http://dx.doi.org/10.3917/chime.070.0195.

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Silva, Leonardo Domingos Braga da. "O ACONTECIMENTO POR SLAVOJ ZIZEK". Revista Dialectus - Revista de Filosofia, nr 23 (28.08.2021): 415–18. http://dx.doi.org/10.30611/2021n23id71867.

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Slavoj Zizek tem sido um autor de destaque na discussão filosófica e política contemporânea. Na obra O acontecimento o autor atualiza suas ideais em relação ao ponto central da noção de acontecimento, passando pela compreensão mais cotidiana até chegar à refinada filosoficamente, expondo os impasses de cada abordagem da noção. Como primeira definição, temos: “um acontecimento é, assim, o efeito que parece exceder suas causas – e o espaço de um acontecimento é aquele que é aberto pela brecha que separa o efeito das causas” (p.9). Assim, essa concepção vem romper com a metafísica tradicional segundo a qual tudo o que acontece deve estar vinculado a cadeias causais e razões suficientes sugerindo algo que acontece a partir do nada, tema já elaborado pelo autor na sua obra Menos que nada; (boitempo, 2013). O acontecimento é uma mudança no enquadramento pelo qual percebemos o mundo. [...]

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Mazauric, Claude. "Slavoj Zizek (ed.), Robespierre, Virtue and Terror". Annales historiques de la Révolution française, nr 352 (1.06.2008): 287–89. http://dx.doi.org/10.4000/ahrf.11028.

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Karnas, Todd. "Slavoj Zizek: Rat Man and Wolf-Man". symploke 10, nr 1 (2002): 186–95. http://dx.doi.org/10.1353/sym.2002.0016.

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Shammas, Victor Lund. "Slavoj Zizek: The Year of Dreaming Dangerously". Agora 30, nr 02-03 (20.12.2012): 327–32. http://dx.doi.org/10.18261/issn1500-1571-2012-02-03-14.

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Amri, Siti Hardiyanti. "SUBJEKTIVITAS EKA KURNIAWAN MELALUI NOVEL LELAKI HARIMAU". TELAGA BAHASA 7, nr 1 (15.01.2020): 83–96. http://dx.doi.org/10.36843/tb.v7i1.63.

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Paradigma humanis dalam kajian sastra memposisikan manusia sebagai pusat. Penelitian ini mengkaji subjektivitas tokoh dan pengarang dalam semesta novel Lelaki Harimau karya Eka Kurniawan menggunakan teori subjektivitas Slavoj Zizek. Zizek memfokuskan pemikirannya pada tatanan riil dan simbolik dalam kehidupan manusia. Menurutnya, manusia mampu meraih kebebasan dan keotentikan dirinya selama ia bertindak melampaui norma-norma simbolik dan bergerak menuju dimensi riil dalam kehidupannya. Sebaliknya, manusia akan tetap terpenjara dalam dimensi simbolik, selama ia membiarkan dirinya tetap hanyut dalam kesadaran palsu ideologi. Penelitian ini menunjukkan bahwa ada upaya radikal yang dilakukan oleh tokoh utama untuk mencapai kondisi riil melalui tindakan sadis dan tak berkeprimanusiaan yang melanggar aspek normatif dalam lingkaran simbolik. Akan tetapi, peristiwa yang dihadapi oleh tokoh tersebut berlawanan dengan diri pengarang sebagai subjek. Pengarang justru tidak menunjukkan adanya upaya radikal dalam kehidupannya sehingga ia tetap berada dalam fantasi ideologis.Kata Kunci:Subjektivitas, Slavoj Zizek, Eka Kurniawan, Tindakan Radikal, Fantasi ideologis. The humanist paradigm in literature study assigns humans as the center. This research examines the subjectivity of the characters and the author in Lelaki Harimau novel by Eka Kurniawan using Slavoj Zizek's theory of subjectivity. Zizek focused his thoughts on the real and symbolic order in human life. According to him, humans are able to achieve freedom and authenticity as long as they act beyond the symbolic norms and move towards the real dimension in their life. On the contrary, humans will remain imprisoned in a symbolic dimension as long as they allowed themselves drifted away on a false consciousness of ideology. This research indicates that there are radical efforts made by the main characters to achieve the real conditions through sadistic and inhumane actions that violate the normative aspects in a symbolic circle. However, the events faced by these characters are opposite to the author as the subject. In fact, the author does not perform any radical efforts in his life so that he remains in ideological fantasies.Keywords: subjectivity, Slavoj Zizek, Eka Kurniawan, radical act, ideological fantasy

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Almeyda Sarmiento, Juan David. "Zizek, Slavoj, Antígona. Madrid, Akal, 2017, pp. 99." Anales del Seminario de Historia de la Filosofía 37, nr 1 (23.04.2020): 179. http://dx.doi.org/10.5209/ashf.65519.

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Estrach, Núria. "Zizek, Slavoj (2015). Islam y modernidad: Reflexiones blasfemas". Enrahonar. Quaderns de filosofia 57 (30.09.2016): 169. http://dx.doi.org/10.5565/rev/enrahonar.1014.

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Niculet, Loredana. "Slavoj ZIZEK, En defensa de la intolerancia. 2008". Enrahonar. Quaderns de filosofia 40 (7.07.2008): 201. http://dx.doi.org/10.5565/rev/enrahonar.316.

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Else, Liz. "Slavoj Zizek: Wake up and smell the Apocalypse". New Scientist 207, nr 2775 (sierpień 2010): 28–29. http://dx.doi.org/10.1016/s0262-4079(10)62090-8.

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Cordua, Carla. "Slavoj Zizek. Sobre la violencia, Seis reflexiones marginales". Revista de filosofía 68 (2012): 205–6. http://dx.doi.org/10.4067/s0718-43602012000100015.

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Dews, Peter. "Hegel in Analysis: Slavoj Zizek's Lacanian Dialectics". Hegel Bulletin 11, nr 1-2 (1990): 1–18. http://dx.doi.org/10.1017/s0263523200004687.

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In the following paper I shall be developing a critical discussion of the contemporary interpretation of Hegel proposed by a Yugoslavian, and more specifically Slovenian, philosopher named Slavoj Zizek, whose principal theoretical allegiance is to the thought of the French psychoanalyst Jacques Lacan. The very existence of this body of work raises many intriguing questions about the theoretical, cultural, and political context from which it has arisen. Why, for example, should the notoriously obscure and difficult thought of a Parisian psychoanalyst be of such interest not just to Zizek, but indeed to a whole circle of Slovenian intellectuals? Furthermore, why should a Lacanian approach be considered the most promising way to unlock the ‘secret of Hegel’? And why should Zizek and his fellow thinkers insist on the convergence of the thought of Hegel and Lacan, even in defiance of many of Lacan's own pronouncements on the matter?In a sense, the answer to the first of these questions already provides the answers to the other two. It is necessary to bear in mind that, for the most part, Yugoslavian philosophical life since the Revolution has been dominated not by the creaking orthodoxies of Soviet-style dialectical materialism, but by the far more plausible and congenial positions of what has come to be known as the Praxis School. The Marxism of the Praxis School, whose tradition still lives on, in the form of the journal Praxis International, is much closer, indeed can be seen as part of the philosophical current known in the other half of Europe as ‘Western Marxism’.

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Mikulic, Borislav. "Perversion and method. Zizek’s "platonic love" for film, dialectics of exemplification and the catastrophe of psychoanalysis in the cinematic discourse of philosophy". Filozofija i drustvo 24, nr 1 (2013): 381–422. http://dx.doi.org/10.2298/fid1301381m.

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The article discusses the relation between the paradigmatic status of film and use of film analogies in the psychoanalytic discourse on society and culture by Slavoj Zizek, which represents the very ground of his philosophical discourse in general. In the first part, starting with a recent discussion by different English and American scholars on controversial aspects of Slavoj Zizek?s activity in academia and on a broader public scene, the paper discusses on some parallel examples and inherent motivators of the form-content controversy in philosophy and pop-culture as well as Zizek?s interpretation of his position. In the second part, the article discusses Zizek?s sporadic meta-reflection on exemplification and provides arguments for the thesis that, in Zizek, on the ground of his ontology of the virtual, one encounters a double conception of ?inherence? (paradigmatic and analogical) between instance and principle, its consequence is a shift in the use of film examples from analogy of objects to analogy of analyses, which invents a typical conflict between the metonymic and metaphorical evasion of discourse. On this background, the article reexamines the general contention against Zizek of a ?virtual totalitarianism? without contingency of meaning and sense, and points to the position of the subject without discourse as another ground for the condition of analysis of truth. In the third part, the paper analyses and evaluates Zizek?s own understanding of his cinematographic illustrations and his peculiar, performing and self-referential, method of resolving the epistemological problem of film interpretation through imaginary identification or ?empathy? with film objects. In the fourth part, the paper discusses the apparent asymmetry between Zizek?s application of psychoanalytic doctrines onto film criticism, on one side, and, on the other, his little elaborated apotheosis of so-called ?cinematic materialism?. It is argued that this asymmetry ultimately causes what Zizek rejects in principle: a substitution of materialism and contingency of truth-search for a holism of sense. Consequently this seems to turn the psychoanalytic discourse on cinematography into a hermeneutic one.

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Alvares, Cristina. "Overproximity. L’inconsistance de la frontière entre protagoniste et prochain dans les romans d’Amélie Nothomb". Revue Romane / Langue et littérature. International Journal of Romance Languages and Literatures 50, nr 1 (10.09.2015): 99–113. http://dx.doi.org/10.1075/rro.50.1.11alv.

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The paper focus on the ‘scénario-type’ of Amélie Nothomb’s novels, which consists in a dialectic confrontation between the Protagonist and the Neighbor. This confrontation dramatizes what Slavoj Zizek calls overproximity which is the effect and the sign of the inconsistency of the symbolic order in contemporary societies. In Nothomb’s novels, the Protagonist has to handle the massive and unbearable presence of the Neighbor threatening its subjective structure. With Jacques Lacan, Slavoj Zizek and René Girard, we propose an interpretation of the ontological and ethical meanings of the necessary border between the Protagonist and the Neighbor in the novels of the most popular Belgian writer. The suppression and the resurgence of the border are understood in the larger framework of the antinomic tension between desire and enjoyment (jouisance), which affects the stability of the subjective and social structures.

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Boer, Roland. "The search for redemption: Julia Kristeva and Slavoj Zizek on Marx, psychoanalysis and religion". Filozofija i drustvo 18, nr 1 (2007): 153–76. http://dx.doi.org/10.2298/fid0732153b.

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Slavoj Zizek and Julia Kristeva have followed strikingly similar paths in their intellectual and political development, moving from Marxism through psychoanalysis to Christianity. This article traces the way they have distanced themselves from Marxism and taken up psychoanalysis, of either the Freudian or Lacanian variety. For Kristeva, psychoanalysis provides the therapeutic solution to individual and at times social problems, whereas for Zizek it is the best description of those problems without necessarily providing answers. However, through psychoanalysis, they have gone a step further and become enamoured with Christianity, especially Paul?s letters in the New Testament and the doctrine of love. Paul provides for Kristeva another and earlier version of psychoanalytic solutions, but he enables Zizek to find the social and political answers for which he seeks. By connecting these intellectual moves with their own departures from Eastern Europe, one from Yugoslavia (and then Slovenia) and the other from Bulgaria, I argue that their search for redemption, of both personal and social forms, betrays a residual socialism. In fact, their moves into psychoanalysis and Christianity may be read as compensations for a lost socialism, so much so that Zizek at least makes a belated recovery of Marx through Christianity and Kristeva can never quite excise Marx from her thought.

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Noted, Author Not. "Slavoj Zizek , Organs Without Bodies: On Deleuze and Consequences". Journal of French and Francophone Philosophy 15, nr 1 (16.02.2005): 113–15. http://dx.doi.org/10.5195/jffp.2005.255.

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Rossholm, Anna Sofia. "Michael Haneke och Slavoj Zizek om våldets två ansikten". HumaNetten, nr 27 (27.11.2015): 49–52. http://dx.doi.org/10.15626/hn.20112702.

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Hollander, Paul. "Slavoj Zizek and the Rise of the Celebrity Intellectual". Society 47, nr 4 (8.05.2010): 358–60. http://dx.doi.org/10.1007/s12115-010-9329-z.

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Alves, J. A. Lindgren. "O contrário dos direitos humanos". Lua Nova: Revista de Cultura e Política, nr 55-56 (2002): 105–32. http://dx.doi.org/10.1590/s0102-64452002000100005.

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Tomando como referência uma afirmação de Slavoj Zizek ("a nova normatividade emergente para os 'direitos humanos' é a forma em que aparece o seu exato oposto") examina-se essa nova forma e delineia-se o seu contorno e os seus limites.

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Alves, J. A. Lindgren. "O contrário dos direitos humanos (explicitando Zizek)". Revista Brasileira de Política Internacional 45, nr 1 (czerwiec 2002): 92–116. http://dx.doi.org/10.1590/s0034-73292002000100004.

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O presente artigo analisa a situação atual dos direitos humanos, guiado pelas afirmações críticas do autor esloveno Slavoj Zizek, quando defende que a nova normatividade emergente para os direitos humanos acaba por ser a forma em que aparece o seu exato oposto. Abarcando os atentados de 11 de setembro, sem que isso se constitua o foco central do estudo, o artigo avalia a validade dessa afirmação ante as vicissitudes empíricas com que os direitos humanos vêm se defrontando nos últimos anos.

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McGeoch, Graham. "Pussies Rioting and Indecent Praying: Transforming Orthodoxy in the Company of Marcella Althaus-Reid". Feminist Theology 26, nr 3 (20.04.2018): 297–307. http://dx.doi.org/10.1177/0966735018759453.

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This article proposes to engage Pussy Riot’s Punk Prayer in light of Marcella Althaus-Reid’s Indecent Theology and in dialogue with Orthodox theology and the prison letters exchanged by Nadhezhda Tolokonnikova, and Slavoj Zizek. First, there is a discussion of aspects of Althaus-Reid’s theology: caminata, libertinaje, and la vida loca. Second, the Punk Prayer – what I will call an Indecent Prayer – is presented in dialogue with Althaus-Reid’s theology and Orthodox theology. Third, the prison letters between Nadya and Slavoj are discussed in light of Althaus-Reid’s Indecent theology and Nadya Tolokonnikova’s Sly Christianity.

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Hanlon, Christopher, i Slavoj Zizek. "Psychoanalysis and the Post-Political: An Interview with Slavoj Zizek". New Literary History 32, nr 1 (2001): 1–21. http://dx.doi.org/10.1353/nlh.2001.0004.

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Zizek, Slavoj. "“. . . I will move the underground”: Slavoj Zizek on Udi Aloni'sForgiveness". International Journal of Applied Psychoanalytic Studies 6, nr 1 (styczeń 2009): 80–83. http://dx.doi.org/10.1002/aps.184.

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Foss, Torberg. "Fra divan til lerret – Slavoj Zizek går til filmen". Agora 30, nr 02-03 (20.12.2012): 163–79. http://dx.doi.org/10.18261/issn1500-1571-2012-02-03-08.

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Cano, Germán. "Zizek y el “regreso” de la negatividad". Res Publica. Revista de Historia de las Ideas Políticas 23, nr 3 (13.10.2020): 319–30. http://dx.doi.org/10.5209/rpub.70778.

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Si no reconocemos ya en Slavoj Žižek al “intelectual universal” sartreano ni al “específico” foucaultiano, ni al “orgánico” gramsciano ni al militante autonomista receloso de toda vanguardia teórica, ¿quién es exactamente? ¿Alguien que ocupa, en nuestra sociedad contemporánea, cierta posición de “analista” desencadenando operaciones de “transferencia”, invitando a “atravesar los fantasmas”? ¿Pero no es este “enfant terrible”, a raíz de su popularidad, el filósofo actual que, a pesar de sus invectivas contra la posmodernidad, mejor ha sabido adaptarse al ecosistema posmoderno? En este artículo buscaremos analizar el significado de su figura a la luz de un diagnóstico sobre lo que aún significa para nosotros el siglo veinte.

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Tavares, Ane Carolina Randig. "Interpassividade e anonimato: o caso dos pasquins em "La Mala Hora"". Boletim de Pesquisa NELIC 19, nr 30 (13.05.2020): 87–99. http://dx.doi.org/10.5007/1984-784x.2019v19n30p87.

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Neste artigo, pretende-se discutir sobre a função temática e estética dos pasquins (bilhetes anônimos) presentes na composição da narrativa de La mala hora (1962), romance escrito por Gabriel García Márquez. Para isso, será realizada uma aproximação entre literatura e psicanálise, considerando as ideias apresentadas por Slavoj Zizek, no capítulo II, em seu livro Como ler Lacan (2010). Ao relacionar as reflexões de Zizek sobre o coro grego (artifício teatral) e o ciberespaço (artifício virtual) com os pasquins (artifício literário), tem-se o objetivo de averiguar o que esses meios – enquanto espaços de representação – têm em comum, para então compreender os efeitos de sentido dos pasquins na narrativa.

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Millán, Juan David. "Islam y modernidad. Reflexiones blasfemas". Revista Guillermo de Ockham 13, nr 2 (1.12.2015): 139. http://dx.doi.org/10.21500/22563202.2265.

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El horror se apodera de Occidente. París se encuentra conmocionada por los atentados cometidos al semanario satírico Charlie Hebdo. Emerge en el mundo un repudio y un pathos solidario que proclama al unísono un rotundo rechazo al terrorismo. Es en este momento cuando el filósofo esloveno Slavoj Zizek opta por un gesto excesivo: decide pensar y el resultado son estas reflexiones blasfemas

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Subotic, Milan. "Zizek's return to Lenin". Filozofija i drustvo, nr 24 (2004): 71–91. http://dx.doi.org/10.2298/fid0424071s.

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The paper offers a critical discussion of the thesis about the revived philosophical and political significance of Lenin, as recently propounded by Slavoj Zizek. Analyzing Zizek's writings, the author argues that the call for a "return to Lenin" derives from Zizek's strategy of "textual provocation" and the frustrating position of the leftist, radical tradition of political thought after the collapse of communism.

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Henriksen, Jan-Olav. "Christ in Postmodern Philosophy: Gianni Vattimo, René Girard and Slavoj Zizek". Ars Disputandi 10, nr 1 (styczeń 2010): 1–3. http://dx.doi.org/10.1080/15665399.2010.10820009.

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Panayotakis, Costas. "Book Review: Pandemic! Covid-19 Shakes the World by Slavoj Zizek!" Critical Sociology 47, nr 6 (18.08.2021): 1045–47. http://dx.doi.org/10.1177/08969205211034126.

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Pieknik, Matthew. "Nadya Tolokonnikova and Slavoj Zizek, Comradely Greetings: The Prison Letters of Nadya and Slavoj. London: Verso, 2014." PAJ: A Journal of Performance and Art 37, nr 3 (wrzesień 2015): 132–33. http://dx.doi.org/10.1162/pajj_r_00285.

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Sartori, Andrea. "Patire l'individuale Sofferenza come critica in Löwenthal, Zorn e Zizek". SOCIETÀ DEGLI INDIVIDUI (LA), nr 34 (kwiecień 2009): 101–16. http://dx.doi.org/10.3280/las2009-034006.

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- Tramite l'analisi di un testo di Leo Lowenthal (1946) e dell'autobiografia postuma del pressoché sconosciuto Fritz Zorn (1977), l'autore mette in luce come il nesso tra l'individuale e le varie forme del terrore sociale esercitate dal potere, ritragga un individuo che, a fronte della propria sofferenza personale, si sottrae alla subordinazione all'universale. Ripercorrendo alcuni tratti della lettura a cui Slavoj Zizek sottopone il pensiero di Hegel, viene anzi evidenziato come il consueto rapporto fra totalitÀ sociale e accidentalitÀ individuale risulti capovolto, e come questo capovolgimento restituisca la possibilitÀ di un pensiero ancora capace di critica.

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Callinicos, Alex. "Alain Badiou et Slavoj Zizek ou les nouveaux théoriciens de la dialectique ?" Actuel Marx 43, nr 1 (2008): 154. http://dx.doi.org/10.3917/amx.043.0154.

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Perelson, Simone. "Elucubrações sobre um sonho elucidativo: o erro fetichista e o acerto freudiano". Ágora: Estudos em Teoria Psicanalítica 15, nr 1 (czerwiec 2012): 33–45. http://dx.doi.org/10.1590/s1516-14982012000100003.

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A partir da interpretação freudiana de um sonho, da definição freudiana de fetichismo e de alguns comentários de Slavoj Zizek e Wladimir Safatle sobre os mesmos, teceremos algumas considerações sobre: 1. O valor que a interpretação freudiana concede aos conteúdos latentes e à forma manifesta dos sonhos. 2. O estatuto faltoso do objeto do desejo. 3. A relação que a realização do desejo supõe entre desencontro e encontro e entre engano e verdade. 4. O problema do fetichismo.

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Teather-Posadas, Edward Ryan. "To thrive in these times: capabilities, negativity, and the pandemic". KANT Social Sciences & Humanities, nr 7 (lipiec 2021): 4–17. http://dx.doi.org/10.24923/2305-8757.2021-7.1.

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The COVID-19 pandemic has laid bare many of the inadequacies of our capitalist systems, as Zizek extols in Pandemic! COVID-19 Shakes the World (2020). This essay explores how the capabilities approach, as outlined by Amartya Sen and Martha Nussbaum, may be re-examined in the light of this new viral reality by the contributions of Slavoj Zizek and Byung-Chul Han. The capability approach, as it stands, suffers from two missing pieces: that of an acknowledgement of the necessity of negativity as a foil to positivity within the capabilities as articulated by Nussbaum, and the existence of the material root of all capabilities, namely the need to have the capacity to be capable. A "capability for boredom", and a "zeroth capability" are discussed as solutions, means by which to fill these gaps. Finally, an universal basic income is discussed as a means by which to support the functioning of a "zeroth capability", the goal being to avoid a descent into bare life during this time of pandemic capitalism. Teather-Posadas E.R. To thrive in these times: capabilities, negativity, and the pandemic // International Journal of Zizek Stu-dies. 2021. Vol. 15. №1.

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Treviño Ronzón, Ernesto. "La importancia de hacer historia conceptual de lo político". Clivajes. Revista de Ciencias Sociales, nr 13 (21.09.2020): 210. http://dx.doi.org/10.25009/clivajes-rcs.v0i13.2655.

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En Una arqueología de lo político. Regímenes de poder desde el Siglo XXI (Buenos Aires: Fondo de Cultura Económica), Elías J. Palti (2018) se propone contar una historia de lo político, una empresa original e interesante que él titula “arqueología”, siguiendo en buena medida la forma de pensamiento inaugurada por Michel Foucault. Su investigación de varios años, resumida en el libro, dialoga con algunos de los principales pensadores, actuales y extintos, en este campo, como Carl Schmitt, Hanna Arendt, Reinhart Koselleck, Ernesto Laclau, Jacques Rancière, Claude Lefort, Alain Badiou, Slavoj Zizek, Roberto Esposito, Chantal Mouffe, Giorgio Agamben, entre otros interesados, directa o indirectamente, en cómo el poder se crea, se transforma, se disputa y ayuda a la creación de sistemas de representación simbólica de lo político.The importance of making conceptual history of the politicalAbstractIn An Archeology of the Political. Regimes of power since the 21st century (Buenos Aires: Fondo de Cultura Económica), Elias J. Palti (2018) intends to tell a story of the political, an original and interesting undertaking that he titled “archeology”, largely following the way of thinking inaugurated by Michel Foucault. His multi-year research, summarized in the book, dialogues with some of the leading thinkers, current and extinct, in this field, such as Carl Schmitt, Hanna Arendt, Reinhart Koselleck, Ernesto Laclau, Jacques Rancière, Claude Lefort, Alain Badiou, Slavoj Zizek, Roberto Esposito, Chantal Mouffe, Giorgio Agamben, among others interested, directly or indirectly, in how power is created, transformed, disputed and helps to create systems of symbolic representation of the political.L’importance de marquer l’histoire conceptuelle du politique RésuméDans Una arqueología de lo político. Regímenes de poder desde el Siglo XXI (Buenos Aires: Fondo de Cultura Económica), Elias J. Palti (2018) propose de raconter une histoire du politique, un projet original et intéressant qu’il appelle « arquéologie », en poursuivant, d’une certaine manière, la forme de la pensée inaugurée par Michel Foucault. Sa recherche de plusieurs années, résumée dans le livre, dialogue avec quelques-uns des principaux penseurs, actuels et défunts dans ce champ, comme Carl Schmitt, Hanna Arendt, Reinhart Koselleck, Ernesto Laclau, Jacques Rancière, Claude Lefort, Alain Badiou, Slavoj Zizek, Roberto Esposito, Chantal Mouffe, Giorgio Agamben, entre autres intéressés directement et indirectement, à savoir comment le pouvoir est créé, transformé, disputé et comment il aide à la création des systèmes de représentation symbolique du politique.

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Cerón Silva, Jaime. "El arte como investigación". Praxis & Saber 3, nr 6 (18.06.2012): 231. http://dx.doi.org/10.19053/22160159.2011.

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“Si el placer de la interpretación modernista consisteen el efecto del reconocimiento que “educa y refina”el carácter inquietante de su objeto […] la meta deltratamiento posmodernista es separarlo de su carácterfamiliar”(Zizek, 1994, p. 8) Dentro del célebre libro Todo lo que usted siempre quiso saber sobre Lacan y nunca se atrevió a preguntarle a Hitchcock, Slavoj Zizek se pregunta acerca de las transformaciones que involucra la noción de interpretación en el paso del modernismo al posmodernismo. Si ambos periodos parten de concebir un objeto como inseparable de su interpretación, en el primer caso ésta nos llevará a una familiarización con el carácter inquietante de su objeto, mientras que en el segundo a una separación de cualquier posible familiaridad frente a él. Ante la más simple estructura, por digerible y banal que parezca, el posmodernismo siempre encontrará un hecho siniestro, que encierre algo inquietante, extraño o misterioso. Una especie de retorno de lo reprimido.

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Acevedo Pineda, José Miguel. "Escenarios para la Convivencia con el Covid-19: Reflexiones sobre el Impacto Socioeconómico en Latinoamérica". Journal of Latin American Science 5, nr 1 (23.06.2021): 113–25. http://dx.doi.org/10.46785/lasjournal.v5i1.69.

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Esta investigación muestra un contraste entre las posiciones expuestas por los filósofos Slavoj Zizek y Byung Chul-Han frente al COVID-19 desde una perspectiva eurocéntrica, dando paso a una hipótesis sobre los posibles resultados en Latinoamérica. Se ha identificado como aspecto clave que la política y la economía neoliberalista que hoy en día rigen a gran parte de Latinoamérica, probablemente, conducirán a la destrucción de la sociedad como conjunto; de hecho, se pasarán a tomar actitudes de un capitalismo voraz e individualista, como lo describe Chul- Han en su tesis. Solo aquellos países que se sirvan de la democracia social y representativa para combatir la exclusión sistemática de las personas que no forman parte del gran mercado, serán capaces de lidiar con solidaridad sin necesidad de que esto sea confundido con el comunismo marxista-leninista que se aterriza a la economía, sino que se lleven a cabo los valores solidarios sobre los que esta ideología fue fundada como lo indica Zizek.

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Carrasco, Nemrod. "RESEÑA de: Badiou, Alain ; Zizek, Slavoj. Filosofía y actualidad : el debate. Amorrortu, 2011." ENDOXA 1, nr 31 (1.06.2013): 415. http://dx.doi.org/10.5944/endoxa.31.2013.9385.

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Reyes, Luis Gerardo, i Alex Rigoberto Casco. "Contrastes: Byun-Chul Han y Slavoj Zizek y los escenarios de la postpandemia". Innovare: Revista de ciencia y tecnología 9, nr 1 (30.04.2020): 46–50. http://dx.doi.org/10.5377/innovare.v9i1.9660.

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Introducción: El momento actual se ve afectado por la pandemia SARS-CoV-2, por lo que se hace el ejercicio de evaluar los potenciales daños y las alternativas emergentes desde la mirada de los teóricos de la modernidad Byung-Chul Han y Slavoj Zizek. Presentación de experiencia: Se hizo un ejercicio de contraste teórico haciendo acopio de artículos de noticia, obras escritas recientemente por ambos autores y consultando fuentes secundarias disponibles en los portales web de organismo internacionales. Discusión: Los contrastes teóricos por ambos autores plantean varias implicaciones de orden social, económico y político, pero pasando por el surgimiento de nuevas tendencias vinculadas al colectivismo y al comunitarismo como posibles ejes del actuar humano, que se verá reinventando el ciclo de producción y consumo que ha imperado tradicionalmente. Conclusión: El ejercicio permitió una valoración de la vida humana por sobre la economía. La política cruzará por mecanismos de decisión que implicarán un futuro con colectivismo y comunitarismo como clave para el equilibrio y como opción para afrontar los escenarios postpandemia.

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Orozco Garibay, José Manuel. "Zizek Slavoj, La nueva lucha de clases : los refugiados y el terror: [reseña]". Estudios: filosofía, historia, letras 15, nr 120 (2017): 140. http://dx.doi.org/10.5347/01856383.0120.000274875.

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França Neto, Oswaldo. "Verdade e ideologia na psicanálise e no capitalismo". Ágora: Estudos em Teoria Psicanalítica 17, nr 2 (grudzień 2014): 187–99. http://dx.doi.org/10.1590/s1516-14982014000200002.

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Tendo como referência algumas discussões levantadas por Alain Badiou e Slavoj Zizek, este texto se propõe a trabalhar a questão da verdade e da ideologia no capitalismo e para a psicanálise. A democracia representativa capitalista, na forma como hoje se operacionaliza quase que hegemonicamente no Ocidente, tem como ideologia o repúdio à verdade e ao sujeito que lhe corresponde, o que se manifesta em termos clínicos por depressão e ansiedade. A psicanálise, ao se propor a resgatar a verdade do sujeito, se coloca como obstáculo à hegemonia capitalista.

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Crutcher, Paul A. "“This is Not How They Are”". Cultural and Pedagogical Inquiry 11, nr 2 (18.09.2019): 78–89. http://dx.doi.org/10.18733/cpi29486.

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The quote from Jhumpa Lahiri’s novel The Namesake prompts a discussion and argument about how education, particularly education in the liberal arts, is impacted in a contemporary culture of political correctness, international competition, Millennial and Generation Z sensibilities, pervasive technology, and ongoing, entertained tension. Lahiri, Neil Gaiman, Junot Diaz, Shakespeare, Mark Twain, Chris Rock, Trey Parker, Slavoj Zizek, Donald Trump, and others are brought into an article that began with a student refusing to read profanity, and that asserts teachers and professors should refuse to strip literature, art, and history of its essence, however unsettling.

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Callinicos, Alex. "The Ticklish Subject: The Absent Centre of Political Ontology Slavoj Zizek London: Verso, 1999/Contingency, Hegemony, Universality: Contemporary Dialogues on the Left Judith Butler, Ernesto Laclau, Slavoj Zizek London: Verso, 2000". Historical Materialism 8, nr 1 (2.03.2001): 373–403. http://dx.doi.org/10.1163/1569206x-00801016.

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Salam, Aprinus. "The Hoax Phenomenon in Indonesian Society: Observing Anti-Diversity Memes since 2014". Jurnal Humaniora 30, nr 3 (2.10.2018): 315. http://dx.doi.org/10.22146/jh.38891.

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This article seeks to explain whether anti-diversity hoaxes that become viral on mass media disrupt the institutional memory of kebhinekaan (diversity) in Indonesian society. The spreading of hoaxes is a phenomenon of postmodern society, and thus this study uses a post-structural approach, in this case, using the theory of Slavoj Zizek. Memes used as data mostly deal with themes of nationality, ethnicity, and religion. The results of this study show that anti-diversity hoaxes are used for short-term purposes (power politics), so they do not intervene the institutional memory of Indonesian society and its belief in diversity.

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Salam, Aprinus. "The Hoax Phenomenon in Indonesian Society: Observing Anti-Diversity Memes since 2014". Jurnal Humaniora 30, nr 3 (2.10.2018): 315. http://dx.doi.org/10.22146/jh.v30i3.38891.

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This article seeks to explain whether anti-diversity hoaxes that become viral on mass media disrupt the institutional memory of kebhinekaan (diversity) in Indonesian society. The spreading of hoaxes is a phenomenon of postmodern society, and thus this study uses a post-structural approach, in this case, using the theory of Slavoj Zizek. Memes used as data mostly deal with themes of nationality, ethnicity, and religion. The results of this study show that anti-diversity hoaxes are used for short-term purposes (power politics), so they do not intervene the institutional memory of Indonesian society and its belief in diversity.

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Bezerra, Cicero Cunha, i Ricardo Itaboraí Andrade de Oliveira. "Acontecimento e resistência em a Peste de Albert Camus". Griot : Revista de Filosofia 20, nr 3 (20.10.2020): 39–52. http://dx.doi.org/10.31977/grirfi.v20i3.1825.

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A presença dos acontecimentos enquanto fenômeno, e seu contraponto, o hábito, ecoam numa inter-relação contínua ao longo de todo o enredo do romance A Peste (1947) de Albert Camus. O presente artigo consiste na investigação do conceito de acontecimento e suas relações com a noção mediadora de linguagem - do mesmo modo que a ideia de resistência - à luz de uma leitura das reflexões de Gilles Deleuze, Slavoj Zizek e John Caputo acerca desse tema. Para tanto, estarão expostas correlações possíveis entre construção ficcional e filosofia na análise desta obra que é considerada uma das mais simbólicas do século XX.

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Neves, Tiago Iwasasa, Andreza Silva Dos Santos i Inácio Antônio Silva De Mariz. "A Violência e o seu Real: Zizek e a Psicanálise". Revista Subjetividades 17, nr 1 (23.08.2017): 45. http://dx.doi.org/10.5020/23590777.rs.v17i1.5148.

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A violência é a principal causa de angústia na sociedade atual. Ela representa um mal-estar social e é apontada como protagonista na pauta política brasileira. Neste artigo, tomamos a violência como objeto de nossa discussão, mas nos propomos a apresenta-la para além de sua fenomenologia cotidiana. Nossa intenção consiste em lançar um olhar sobre a violência, ou seja, pretendemos problematizar o Real que irrompe através das fissuras na teia social, tomando como principal referência a leitura psicanalítica realizada por Slavoj Zizek. Sua tese sobre a violência denuncia o engodo subjetivista de entendê-la apenas como uma expressão do embate entre agentes sociais e questiona o seu sentido naquilo que nela há de mais Real, isto é, naquilo que se inscreve no cerne de sua condição traumática e que se instala nas exigências da linguagem, enquanto modo de articulação em torno do vazio. Nesse contexto, o verdadeiro ato político surge como uma aposta, um apelo violento ao impossível de realizar-se e um abalo nas fantasias naturalizadas que se proliferam no laço que o sujeito estabelece com o outro.

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