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141564 2007 年 06 月 23 日 15:24 Reading (loading. ..) Comments (0) Category: Personal Diary
; The theory of risk society and its global reflexivization is right in its emphasis one how, today, we are at the opposite end if the classical Enlightenment universalist ideology which presupposed that, in the long run,
new balance 574, the fundamental questions can be resolved by way of the reference to the \And the point is not simply that the real issues are blurred because science is corrupted through financial dependence on large corporations and state agencies - even in themselves, sciences cannot provide the answer. Ecologists predicted 15 years ago the death of our forrests - the problem is now a too large increasee of wood ... Where this theory of risk society is too short is in emphasizing the irrational predicament into which this puts us, common subjects: we are again and again compelled to decide,
new balance outlet, although we are well aware that we are in no position to decide, that our decision will be arbitrary. Ulrich Beck and his followers refer here to the democratic discussion of all options and consensus-building; however, this does not resolve the immobilizing dilemma: why should the democratic discussion in which the majority participates lead to better result, when, cognitively, the ignorance of the majority remains. The political frustration of the majority is thus understandable: they are called to decide, while,
new new balance shoes, at the same time, receiving the message that they are in no position effectively to decide, ie to objectively weigh the pros and cons. The recourse to \; Jodi Dean (3) drew attention to a curious phenomenon clearly observable in the \to those who want to decipher the secrets of the pyramids: one cannot but be struck by how it is the oficial scientists who proceed in a dogmatic dismissive way, while the pseudo-scientists refer to facts and argumentation deprived of the common prejudices. Of course , the answer will be here that established scientists speak with the authority of the big Other of the scientific Institution; but the problem is that, precisely, this scientific big Other is again and again revealed as a consensual symbolic fiction. So when we are confronted with conspiracy theories, we should proceed in a strict homology to the proper reading of Henry James \way, to the \notion still relies on the \conspiracy theorists regress to a paranoiac attitude unable to accept (social) reality; the problem is that this reality itself is becoming paranoiac. Contemporary experience again and again confronts us with situations in which we are compelled to take note of how our sense of reality and normal attitude towards it is grounded in a symbolic fiction,
new balance mens, ie how the \rendered by the scientific \as \madman, being excluded from the social big Other, effectively EQUALS being mad. \are, since he is caught in his hallucinatory projections), but only with regard to the way an individual relates to the \is a king, but also a king who thinks he is a king,
new balance shoes, \husband is pathologically jealous, obsessed by the idea that his wife sleeps with other men, his obsession remains a pathological feature even if it is proven that he is right and that his wife effectively sleeps with other men. The lesson of such paradoxes is clear: pathological jealously is not a matters of getting the facts false, but of the way these facts are integrated into the subject \direction: the society (its socio-symbolic field, the big Other) is \he effectively was psychotic insofar as it was not possible to integrate his discourse into the field of the big Other.)
One is tempted to claim, in the Kantian mode, that the mistake of the conspiracy theory is somehow homologous to the \explaining global para-theory.
Screening the Real
From another standpoint, the Matrix also functions as the \However, it is here that we should not forget the radical ambiguity of the Lacanian Real: it is not the ultimate referent to be covered / gentrified / domesticated by the screen of fantasy - the Real is also and primarily the screen itself as the obstacle that always-already distorts our perception of the referent, of the reality out there. In philosophical terms, therein resides the difference between Kant and Hegel: for Kant,
Becoming Christian, the Real is the noumenal domain that we perceive \; for Hegel, on the contrary,
经常挂在嘴边但不明真相的一些小名词 - Qzone日志, as he asserts exemplarily in the Introduction to his Phenomenology, this Kantian gap is false. Hegel introduces here THREE terms: when a screen intervenes between ourselves and the Real, it always generates a notion of what is In -itself, beyond the screen (of the appearance),
new balance sneakers, so that the gap between appearance and the In-itself is always-already \itself (in religious terms, the death of Christ is the death of the God in himself, not only of his human embodiment) - which is why, for Lacan, who follows here Hegel, the Thing in itself is ultimately the gaze, not the perceived object. So,
Do not feel equal to the love - Qzone log, back to the Matrix: the Matrix itself is the Real that distorts our perception of reality ..
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