Welcome to the True Desert is a 2002 book by Slavoj? i? oak. A Marxist and Lacanian analysis of the ideological and political responses to the terrorist attacks of September 11, 2001, Zizek's study combines the psychoanalytic, postmodernist, biopoletic and (Christian) universalist influences into the Marxist dialectical framework.
Video Welcome to the Desert of the Real
Etimologi
The title of the book comes from a quote cited by Morpheus's character in 1999 The Matrix : "Welcome to the real desert". The second title and the line from The Matrix refer to the phrase in Jean Baudrillard Simulacra and Simulation . Part of this phrase appears in the context of the following book:
If in the past we could have seen the Borges font in which the Imperial cartographers compiled a very detailed map so that it eventually covered the area right [...] this fable has now become a full circle for us, and has nothing but the strange charm of a second-order simulacrum [...] This is real, and not a map, whose remains remain here and there in the desert that is no longer the property of the Empire, but ours. The original desert.
At the beginning of The Matrix Neo uses a hole book titled Simulacra and Simulation to hide the illegal data disks that appear in the movie's initial scene. Later in the film, Morpheus speaks these words after the main character Neo wakes up from the virtual reality his computer generates, experiencing Real as a geography that is destroyed, devastated by war, yet spectacular. For? I? Ek, this is a prime example of the "passion for Real" of the 20th century, where the 9/11 terrorist attacks are the highest artistic expression. The argument is that because this desire is sublimated into the "passion for postmodern resemblance", Americans experience the "return of Real" in exactly the same way that Neo did in the film, that is, as a dreadful virtual landscape or "reality" last. "
Maps Welcome to the Desert of the Real
Overview
? i? ek argues that global capitalism and fundamentalism are two parts of the same whole: in the end, their opposition in political and everyday discourse is a false ideological conflict in Marxian and psychoanalytic terms. This is only a continuation of earlier cultural logic in which fascism serves as an "indecent superego supplement" or a fantasy for the reality of liberal democracy. ? I? oak shows how today fundamentalist terrorists play an analog symbolic role for Jews during the Holocaust, the excluded "others" whose alien existence legitimizes the size of internal discipline. Although Americans are victims, so are the terrorists who attack, and therefore no party is justified in their violent acts. In fact, these attacks are libidinally invested by a series of Hollywood disaster films, showing that that is what Americans want in secret, a spectacular spectacular experience. The false perception of pure external threats allows the global capitalist system to be essentially unmatched, serving to delay the discussion of an alternative socioeconomic future. The only "other" for global capitalism is the renewed form of socialism, since the "others" of capitalism (excluded from the advantages of capitalism) are almost all, even though they all formally extend the promise of liberal rights. While the United States claims to stand for the rights and principles of democracy, it actually suspends these same rights at home and legitimizes torture to fight the war on terror. Rather than seeing this as a real exception, "I" identifies them as a central tendency in liberal democracy, a system that is inherently vulnerable to corruption and unable to universalize its own rights. The changing conditions of war further erode any difference that can be made between the state of war or the exclusion and state of peace, the central difference in democratic ideology. Because the democratic system always produces new emergencies to justify the negation of its ethical principles, the emancipatory political future can not be contained within the framework of liberal democracy (including the notion of human rights, rule of law, and constitutionality). As an ethical act like the solidarity of the Israeli "peacenic" army with their Palestinian neighbors, there is another alternative to capitalism than fundamentalism or fascism; However, the current paradigm of the "end of history" and "clash of civilizations" confines real cultural or ethnic/religious conflicts, concealing something more basic, like an economic conflict. The displacement of the same socio-economic conflicts occurring under fascism is reflected in the Israeli-Palestinian conflict, the "symptom of symptom" of all contemporary economic and cultural logic. In his rejection of binary ethical choices and predictive certainty, "certainly postmodernist, but the substance of his criticism of the response to 9/11 is primarily Marxian and Lacanian the latter."
Reception
Loren Glass argues from a materialist and autonomic perspective that historical criticism i? Ek is stronger than other critical theoretical responses (as did Jean Baudrillard and Paul Virilio) because he is "very optimistic" about the possibility of ethical action, while others remain pessimistic. In his view, "a larger political program, a kind of geopolitical rejection act," at least presents practical possibilities for 21st-century activists. However, Glass criticized? I? Ek for (like Baudrillard and Virillo) reflects Rightist apocalyptic rhetoric by focusing on "luxury" events rather than sluggish historical processes. And further, he argues against the use of the concept of "placeholder" from Real as it represents a "retreat from earlier materialist beliefs in the methodological accessibility of historical experience," and against the use of elements of Christianity (eg the command to "love your neighbor" embodied in ethical action peaceniks, which Glass considers unnecessary in Marxist praxis.
See also
- About Accuracy in Science
Note
Source
- Loren Glass. "The Spirit of Terrorism Ground Zero Welcome to the Real American Cultural Terrorism Desert: Violence, Capitalism, and Written Words of Power Generated: Capital and the Watch in the New Era of Real Porten War: A Primer for Post-9/11.." Historical Materialism 16, no. 2 (06, 2008): 217-229, http://search.ebscohost.com/login.aspx?direct=true&db=aph&AN=32778511&site=ehost-live.
- Slavoj? I? oak. Welcome to the Real Desert , London and New York: Verso, October 2002.
- Lana and Andy Wachowski (Dir.). Matrix. 1999.
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