Cengiz Erdem has great post on Zizek’s lecture On Melacholy. Well worth a read in that it also brings in Deleuze : “This requires the production of a new mode of being in the world in such a way as to be in relation to the without within this world, to an outside inside this world, a non-correlationist relation to nothing itself. Is it worth mentioning that Deleuze’s “impersonal consciousness” is something akin to that mode of being? It is this transcendental inconsistency itself that regulates, governs and drives the Deleuzean plane of immanence, and precisely for this reason Deleuze calls it the transcendental field of immanence in his last book, Immanence: A Life, where he attempts to clarify his “transcendental empiricism.” He continues saying,

The Deleuzean “univocity of being” is the flow itself, it is the flow of being becoming in-itself, and it is only death that brings about the completion of this process, it is only in death that being becomes in-itself, that is, as nothingness, as a void, as an absence, as non-being. And there, where something is split from nothing, novelty takes place, it takes the place of nothingness and death, hence giving birth to new life, an impersonal life, the life that is not of something, but the life that is non-being itself, the being of death within life which drives it as an undercurrent. And therein also resides the link between Deleuze’s concept of the impersonal consciousness, Jung’s collective unconscious and what Nick Land would later call cosmic schizophrenia.…

Let it suffice for the time being to say that transcendental materialism is repetitively different from transcendental empiricism, in that what’s at stake in transemp is the action of the unconscious upon the subject, whereas in transmat the situation is retroactively reversed in a progressive way; it is the subject’s indiscernibility from the unconscious that’s at stake in transmat. Influenced by and influencing Zizek, Adrian Johnston’s transmat adds to Deleuze’s transemp the role of the external matter itself as internally constituted in the self-constitutive process of the subject. Profoundly Hegelian indeed to say the least…


is there a female genius

In his lecture On Melancholy and an essay entitled Melancholy and the Act, Zizek claims that melancholia occurs not when we lose the object, but rather when the object is still here although we no longer desire it. According to Zizek, melancholia as Freud defines it in Mourning and Melancholia, shouldn’t be interpreted as if it is a product of the failure of mourning, but rather as the premature mourning for an object before it is lost. According to the orthodox interpretation of Freud’s essay, the work of mourning is to symbolize the loss and transcend it, so that one can go on with one’s life as usual. Melancholia takes over the subject if the work of mourning fails in rendering the subject capable of accepting the loss. A melancholic is s/he who cannot come to terms with the loss and turns the lost object into an unattainable object of…

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6 thoughts on “

  1. DAE think Zizek is trapped in his pure negativity? For all the chuckles and jokes, when it comes time for him to actually think, he seems to nonetheless adopt Hegel’s “old man” temperament as if by default. Can we try to think positively for once? This is why I like D&G – they attend to the positivity of creative expression much more appropriately.


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