Slavoj Žižek

In an extraordinary exchange of letters, Nadezhda Tolokonnikova, imprisoned for taking part in Pussy Riot’s anti-Putin performance, and Slovenian philosopher Slavoj Žižek discuss artistic subversion, political activism, and the future of democracy via the ideas of Hegel, Deleuze, Nietzsche, and even Laurie Anderson. Two radicals, one in a Russian forced labor camp, the other writing to her from far outside its walls, show passionately – across linguistic and generational divides – that “there is still a common cause worth fighting for.” Touching, erudite, and worldly, their correspondence unfolds with poetic urgency.

Slavoj Žižek responds to critiques of his stance on immigration and leftist strategy, arguing that while grassroots, cross-border solidarity networks are valuable, they are insufficient in the face of rising right-wing populism, social fragmentation, and systemic instability. He contends that the global system is already breaking its own limits, making purely radical demands less effective today. Žižek defends the need for stronger state intervention—including law enforcement—to preserve social cohesion, rejecting the view that “law and order” is inherently oppressive. He also criticizes idealized views of migrants and points to integration tensions in Europe. Using examples of nationalist mobilization, he argues that right-wing identity politics now offers a powerful sense of belonging. Ultimately, Žižek warns that the erosion of a unified European political and moral framework risks a descent into global relativism and disorder, where “everything is allowed.”

The Parallax View is Slavoj Zizek's most substantial theoretical work to appear in many years; Zizek 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. Zizek 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, Zizek 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, Zizek, 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 ; and the political parallax, the social antagonism that allows for no common ground. Between his discussions of these three modes, Zizek 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 Zizek's Lacanian-Hegelian approach to new domains 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.

Robert Pippin was for decades among the most outspoken American Hegelians, defending Hegel’s idealist legacy not only against the post-Hegelian turn towards non-discursive or non-notional reality but also rejecting Heidegger’s treatment of Hegel. So it comes as a shock when,in his new book The Culmination (Pippin, 2024), he endorses Heidegger’s characterization of Hegel’s thought as the culmination of Western metaphysics, as the full deployment of its basic premise that being equals logos, i.e., that the truth of everything that exists (or that can exist) can be articulated in the form of discursive judgments, so that the full system of logic is at the same time a full ontology, the description of conditions that everything that exists should meet. In all probability, Heidegger’s answer would have been that capitalism is just one among ontic organizations of the technological disclosure of Being – as he put it, Soviet Union and the US are “metaphysically the same.” To this we should insist that capitalism is not simply an ontic phenomenon, one of the possible versions of technological attunement: capitalism is not just a social phenomenon, it also has a transcendental-ontological status. It is not modern science and technology as such which push us to continuous domination over and exploitation of nature – they function like this only within the frame of capitalism with its permanent propensity towards expanded self-reproduction. So, Pippin is right here: it is not enough to mention technological disponibility as the source of the disappearance of Meaningfulness – one should add the word “capitalism” never used by Heidegger. Here Marx surprisingly meets radical conservatives: Patrick Buisson, the French ultra-conservative, was right in claiming that “le grand deconstructeur, c’est le capitalisme.”

En el contexto político global contemporáneo, las diversas luchas sociales se están alienando entre sí hasta elpunto de que la ilusión del capitalismo como único sistema socioeconómico posible está difuminando todos los horizontesdel cambio social. En este artículo, trataremos de redefinir las causas comunes de las luchas sociales, demostrando su interseccionalidad e interdependencia. Para ello, nos ocuparemos de una serie de conceptos de la filosofía de Marx. En la introducción, examinaremos la noción de valor, afirmando que la teoría del valor de Marx no es simplemente una teoría laboral del valor, sino que más bien refleja la estructura paralela de la producción y la circulación, cristalizada en la forma de valor última del dinero. Una vez obtenidas estas ideas preliminares, volveremos al fenómeno del trabajo en el capitalismo, para reinterpretar, en la primera sección del artículo, la distinción marxiana entre trabajo productivo e improductivo. A partir de ahí, se darán los primeros ejemplos concretos de la interseccionalidad de las luchas sociales contra la abstracción del capital: a saber, mostrar que las luchas de género y las raciales tienen ciertas causas comunes, enraizadas en la hegemonía gramsciana. En la segunda sección, examinaremos la distinción que Marx establece entre la subsunción formal y la real. Esta última, afirmaremos, es decisiva para entender cómo el capital estructura la cuasi-totalidad de nuestras relaciones sociales. Tras una interpretación de la película Toni Erdmann de Maren Ade, propondremos algunos medios posibles de lucha interseccional contra la subsunción real, que encontrarán su respaldo teórico en el concepto de universales subversivos. Las observaciones finales abordarán la lógica nuclear de la distribución y la acumulación del capital, un síntoma que pervive a lo largo de la historia preservado e impulsado por la omnipresencia de la ideología, y subrayarán de nuevo implícitamente la importancia de la lucha común en el descongelamiento de la emergencia de un nuevo sujeto revolucionario.

In this provocative and original work, Slavoj Zizek takes a look at the question of human agency in a postmodern world. From the sinking of the Titanic to Hitchcock's Rear Window, from the operas of Wagner to science fiction, from Alien to the Jewish Joke, the author's acute analyses explore the ideological fantasies of wholeness and exclusion which make up human society. Linking key psychoanalytical and philosophical concepts to social phenomena such as totalitarianism and racism, the book explores the political significance of these fantasies of control. In so doing, The Sublime Object of Ideology represents a powerful contribution to a psychoanalytical theory of ideology, as well as offering persuasive interpretations of a number of contemporary cultural formations. -- Back cover.

With irrepressible humor, Slavoj Žižek dissects our current political and social climate, discussing everything from Jordan Peterson and sex “unicorns” to Greta Thunberg and Chairman Mao. Taking aim at his enemies on the Left, Right, and Center, he argues that contemporary society can only be properly understood from a communist standpoint. Why communism? The greater the triumph of global capitalism, the more its dangerous antagonisms multiply: climate collapse, the digital manipulation of our lives, the explosion in refugee numbers – all need a radical solution. That solution is a Left that dares to speak its name, to get its hands dirty in the real world of contemporary politics, not to sling its insults from the sidelines or to fight a culture war that is merely a fig leaf covering its political and economic failures. As the crises caused by contemporary capitalism accumulate at an alarming rate, the Left finds itself in crisis too, beset with competing ideologies and prone to populism, racism, and conspiracy theories. _A Left that Dares to Speak Its Name_ is Žižek’s attempt to elucidate the major political issues of the day from a truly radical Leftist position. The first three parts explore the global political situation and the final part focuses on contemporary Western culture, as Žižek directs his polemic to topics such as wellness, Wikileaks, and the rights of sexbots. This wide-ranging collection of essays provides the perfect insight into the ideas of one of the most influential radical thinkers of our time.

What do sex doll sales, locust swarms and a wired-brain pig have to do with the coronavirus pandemic? Everything—according to that “Giant of Lubliana,” the inimitable Slovenian philosopher Slavoj Žižek. In this exhilarating sequel to his acclaimed _Pandemic!: COVID-19 Shakes the World_, Žižek delves into some of the more surprising dimensions of lockdowns, quarantines, and social distancing—and the increasingly unruly opposition to them by “response fatigued” publics around the world. Žižek examines the ripple effects on the food supply of harvest failures caused by labor shortages and the hyper-exploitation of the global class of care workers, without whose labor daily life would be impossible. Through such examples he pinpoints the inability of contemporary capitalism to safeguard effectively the public in times of crisis. Writing with characteristic daring and zeal, Žižek ranges across critical theory, pop-culture, and psychoanalysis to reveal the troubling dynamics of knowledge and power emerging in these viral times.

No other Marxist text has come close to achieving the fame and influence of _The Communist Manifesto_. Translated into over 100 languages, this clarion call to the workers of the world radically shaped the events of the twentieth century. But what relevance does it have for us today? In this slim book Slavoj Zizek argues that, while exploitation no longer occurs the way Marx described it, it has by no means disappeared; on the contrary, the profit once generated through the exploitation of workers has been transformed into rent appropriated through the privatization of the ‘general intellect’. Entrepreneurs like Bill Gates and Mark Zuckerberg have become extremely wealthy not because they are exploiting their workers but because they are appropriating the rent for allowing millions of people to participate in the new form of the ‘general intellect’ that they own and control. But, even if Marx’s analysis can no longer be applied to our contemporary world of global capitalism without significant revision, the fundamental problem with which he was concerned, the problem of the commons in all its dimensions – the commons of nature, the cultural commons, and the commons as the universal space of humanity from which no one should be excluded – remains as relevant as ever. This timely reflection on the enduring relevance of _The Communist Manifesto_ will be of great value to everyone interested in the key questions of radical politics today.

In this new book, Slavoj Žižek and Glyn Daly engage in a series of entertaining conversations which illustrate the originality of Žižek’s thinking on psychoanalysis, philosophy, multiculturalism, popular/cyber culture, totalitarianism, ethics and politics. An excellent introduction to one of the most engaging and controversial cultural theorists writing today. Žižek is a Slovenian sociologist who trained as a Lacanian and uses Lacan to analyse popular culture and politics. Illustrates the originality of Žižek’s thinking on psychoanalysis, philosophy, multi-culturalism, popular/cyber culture, totalitarianism, ethics and politics. Provides a unique glimpse of Žižek’s humour and character and offers new material and fresh perspectives which will be of interest to followers of Žižek’s writings.

What do we know about Hegel? What do we know about Marx? What do we know about democracy and totalitarianism? Communism and psychoanalysis? What do we know that isn't a platitude that we've heard a thousand times - or a self-satisfied certainty? Through his brilliant reading of Hegel, Slavoj Zizek - one of the most provocative and widely-read thinkers of our time - upends our traditional understanding, dynamites every cliché and undermines every conviction in order to clear the ground for new ways of answering these questions. When Lacan described Hegel as the ‘most sublime hysteric’, he was referring to the way that the hysteric asks questions because he experiences his own desire as if it were the Other's desire. In the dialectical process, the question asked of the Other is resolved through a reflexive turn in which the question begins to function as its own answer. We had made Hegel into the theorist of abstraction and reaction, but by reading Hegel with Lacan, Zizek unveils a Hegel of the concrete and of revolution - his own, and the one to come. This early and dazzlingly original work by Zizek offers a unique insight into the ideas which have since become hallmarks of his mature thought. It will be of great interest to anyone interested in critical theory, philosophy and contemporary social thought.