8/3/2019 Hallward. Think Again. Citas
1/3
Hallward, Peter. Think again
to itself. In short, the limit is transposed from exterior to
interior: there ir Reality because and
insofar as the Notion is inconsistent, doesnt coincide with
itself In short, multiple perspectival
inconsistencies between phenomena are not an effect of the
impact of the trascendent Thingon
the contary, the Thing is nothing but the ontologization of the
inconsistency between phenomena.The logic of this revearsal is
ultimately the same as the passage from the special to the
general
theory of relativity in Einstein. While the special theory
already introduces the notion of the
curved space, it conceives of this curvature as the effect of
matter: it is the presence of matter
which curves the space, i.e. only an empty space would have been
non-curved. Whit the passage
to general theory, the causality is reversed: far from causing
the curvature of the space, matter is
its effect. In the same way, the Lacanian Realthe Thing- is not
so much the inert presence whic
curves the symbolic space (introducing gaps and inconsistencies
in it), but, rather, the effect of
these gaps and inconsistencies. So there are two fundamentally
different ways for us to relate to
the Void, best captured by the paradox of Achilles and the
tortoise: while Achiles can esaily
overtake the tortoise, he cannot ever reach her. We either posit
the Void as the impossible-realLimit of the human experience which
we can only indefinitely approach, the absolute Thing
towards which we have to maintain a proper distanceif we get too
close to it, we get burned by
the sun- our attitude towards the Void must then be thoroughly
ambiguous, marked by
simultaneous attraction and repulsion. Or else we posit is as
that through which we should (and, in
a way, even always-already have) pass(ed). Therein resides the
gist of the Hegelian notion of
tarrying with the negative which Lacan rendered in his notion of
the deep connection between
deasth drive and creative sublimation: in order for (symbolic)
creation to take place, the death
drive (the Hegelian self-relating absolute negativity) has to
accomplish its work of, precisely,
emptying the place and thus making it ready for creation.
Instead of the old topic of phenomenal
objects disappearing/dissolving in the vortex of the Thing, we
get objects which are nothing butthe Void of the Thing ebodied, or,
in Hegelese, objects in which negativity assumes possitive
experience (Zizek 167).
In the United States today given the predominance of cognitivism
and neurologically based
studies in philosophy departments- most of Continental
Philosophy takes place in Comparative
Literature, Cultural Studies, English, French and German
departments. (As they are wont to say
these days: if you analyse a rats vertebra you are doing
philosophy, if you analyse Hegel you
belong to Comp. Lit.) (Zizek 169)
Truth procedure:
Setting out from the void which prior to the event remains
indiscernible in the language of
established knowledge, a subjective intervention names the event
which disappears no sooner
than it appear; it faithfully connects as many elements of the
situation as possible to this name
which is the only trace of the vanished event, and subsequently
forces the extended situation
from the bias of the new trith as if the latter were indeed
already generally apllicable (Bosteels en
Zizek 173). Bosteels Alain Badious theory of the subject (Part
II) 196-7.
8/3/2019 Hallward. Think Again. Citas
3/3
becomes necessary to think the being of truths, which is
entirely different from truth as truth,
which is forcing Since, for Badiou, being is at once
indissociablly that which is consistently
presented as multiple (counted-as-one) and that which is
subtracted from presentification, or that
which in-consists (i.e. the void as multiple-of nothing [cf. EE
31-91]), truth manifests the in-
consistency of a situations suture to its being Whereas
Heideggers Being is in trascendent
exception to everything that is because it is more than
anything, Badious void is in immanent
subtraction to everything that is because it is less than
anything (Brassier 243)
Brassier, Ray. Nihil Unbound: Remarks on Subtractive Ontology
and Thinking Capitalism
