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Slavoj Zizek

Edited by Geoffrey Pfeifer (Worcester Polytechnic Institute)
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Summary Slavoj Žižek (1949-) is a Slovenian Philosopher and cultural critic. He holds appointments at the Institute for Sociology and Philosophy at the University of Ljubljana, Slovenia, The Birkbeck Institute for the Humanities, and the European Graduate School (among others). He has published widely on many figures in the history of philosophy, psychoanalysis, and politics/political theory. In addition to this, he is also a widely read film and media critic. The primary orientation of his work can be found at the intersection of German Idealism (especially Hegel), Lacanian Psychoanalysis, and Marxism.  
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  1. Ž, I.ž, Slavoj ek & Glyn Daly (2013). Conversations with Zizek. Polity.
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  2. Ž, I.ž, Slavoj ek & Glyn Daly (2013). Conversations with Zizek. Polity.
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  3. Thomas Brockleman (2003). The Failure of the Radical Democratic Imaginary: I Ek Versus Laclau and Mouffe on Vestigial Utopia. Philosophy and Social Criticism 29 (2):183-208.
    Starting from the author’s critique of Ernesto Laclau and Chantal Mouffe, this essay offers a comprehensive interpretation of Slavoj Žižek’s political theory. ŽiŽek’s position drives a wedge between two concepts foundational to Laclau and Mouffe’s ‘radical democratic theory’, namely ‘antagonism’ and ‘anti-essentialism’. Anti-essentialism, it is argued, carries with it a residual utopianism - i.e. a view of political theory as offering a vision of a desirable radicalized society or a ‘radical democratic imaginary’ - that the more radical concept of antagonism (...)
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  4. Michael Fagenblat (2013). The Monstrosity of Christ: Paradox or Dialectic? Common Knowledge 19 (1):136-137.
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  5. Megan Flocken & Rebecca Weisman (2015). Glitch. International Journal of Žižek Studies 9.
    A ‘glitch’, the parallax gap brokered by communication technologies, is a hiccough in smooth technological operation, one that is both undeniable and unresolvable. The glitch draws attention to the inherent contradictions of the technological proffer to seamlessly augment and enhance a life unaided by technology. There is no life unaided by technology, and the glitch is what introduces to life the gap between failure and fantasy, self and other, individual and community, inside and outside, representation and nature. Communication technologies attempt (...)
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  6. Roberto Follari (2012). Ernesto Laclau: entre política y Estado: pervivencia del populismo. Utopía y Praxis Latinoamericana 17 (58):85-88.
    Toda política contiene una dimensión agonística, por lo cual tiene un rasgo populista; pero es notorio que algunas políticas contienen fuertemente ese rasgo y otras no, por lo cual no toda política podría ser tildada de populista. A su vez, el populismo es deconstructor de las instituciones previas,..
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  7. Gregory Fried (2007). Where’s the Point?: Slavoj Žižek and the Broken Sword. International Journal of Žižek Studies 1 (4).
    While Žižek is right to assert both that Heidegger’s political engagement must be confronted as a genuine philosophical challenge and that our modern predicament demands new thinking, I argue that Žižek is wrong to claim that Heidegger made the right step in 1933, even if in the wrong direction. Using the same story as Žižek, G. K. Chesterton’s “The Sign of the Broken Sword,” I argue that Žižek’s sword is also broken, because in the absence of a “big Other,” it (...)
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  8. Peter Gratton (2010). Change We Can’T Believe In: Adrian Johnston on Badiou, Žižek, & Political Transformation. International Journal of Žižek Studies 4 (3).
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  9. Alex Grünenfelder (2015). Cube Living 221A: The Parallax of Spatial Commodities. International Journal of Žižek Studies 9.
    Cube Living 221A is the most recent iteration of the Cube Living project, initiated in 2008. It appropriates the language, media and social practices of real estate development campaigns to engage in speculation about spatial ontologies, examining how social, legal and financial conventions determine the creation of space in our cities.This paper describes the staging and production process by which Cube Living 221A performs the creation of a spatial commodity. Drawing on the concepts presented in Žižek’s 2009 talk “Architectural Parallax: (...)
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  10. A. Hadfield (forthcoming). Narratives of Home and Displacement Ernesto Laclau, Ed., The Making of Political Identities. Radical Philosophy.
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  11. Harry Harootunian (2004). Karatani's Marxian Parallax. Radical Philosophy 127:29-34.
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  12. Oskar Hauser (2009). Slavoj i ek: Violencia y acontecimiento. Logos. Anales Del Seminario de Metafísica 42:343-354.
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  13. Peter Hitchcock (2012). Revolutionary Violence: A Critique. Symploke 20 (1):9-19.
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  14. Kristopher Holland & Hallie Jones (2015). Epilogue. International Journal of Žižek Studies 9.
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  15. Kristopher Holland & Hallie De Catherine Jones (2015). INTRODUCTION - On Reading Parallax: Four Introductions to Arts-Based Philosophy. International Journal of Žižek Studies 9.
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  16. Reinhard Hütter (2007). Desiderium Naturale Visionis Dei—Est Autem Duplex Hominis Beatitudo Sive Felicitas: Some Observations About Lawrence Feingold's and John Milbank's Recent Interventions in the Debate Over the Natural Desire to See God. Nova Et Vetera 5:81-131.
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  17. Andy Ingamells (2015). Why That Monkey Washes His Balls in My Whisky. International Journal of Žižek Studies 9.
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  18. Rahel Jaeggi (2008). Qu'est-ce que la critique de l'idéologie? Actuel Marx 1 (1):96-108.
    What is the critique of ideology ? Two paradoxes seem to characterise the method of the critique of ideology. The first has to do with the fact that ideologies are “both true and false” . The second has to do with the fact that the critique of ideology seems to carry both a normative and a descriptive dimension. The article argues that these two paradoxes disappear when the critique of ideology is addressed by way of a Hegelian mode of immanent (...)
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  19. Konrad H. Jarausch (2006). The Collapse of Communism and the Search for Master Narratives: Interpretative Implications of German Unification. Telos 2006 (136):59-75.
    After decades of Cold War stability, most participants experienced the collapse of communism in 1989-90 as an unforeseen “return of history.”1 The deep freeze of the Cold War made it seem that the East-West division had become permanent and that the best one could hope for was a gradual softening of the iron curtain. Repeated suppression of East European revolts by Soviet tanks and the failure of the communist parties in the West appeared to indicate that the domestic order of (...)
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  20. Adrian Johnston (2010). A Letter To Žižek Regarding In Defense Of Lost Causes. International Journal of Žižek Studies 4 (2).
    This is a letter written in January 2008 by Adrian Johnston to Slavoj Žižek after the former had read a pre-publication draft version of the manuscript of In Defense of Lost Causes. Herein, Johnston outlines a series of his responses to various lines of argumentation contained in In Defense of Lost Causes.
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  21. Adrian Johnston (2010). Meta-Dialectics and the Balancing Acts of Žižekianism: A Response to Fabio Vighi. International Journal of Žižek Studies 4 (1).
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  22. Adrian Johnston (2007). Addendum: ‘Let a Thousand Flowers Bloom!’ - Some Brief Remarks on and Responses to Žižek’s ‘Badiou: Notes From an Ongoing Debate’. International Journal of Žižek Studies 1 (2).
    In this article Adrian Johnston replies to Žižek's account of his interpretation of Badiou's notion of the event.
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  23. Adrian Johnston (2007). From the Spectacular Act to the Vanishing Act: Badiou, Žižek, and the Politics of Lacanian Theory. International Journal of Žižek Studies 1.
    This article is a chapter in Did Somebody Say Ideology?: Slavoj Žižek in a Post-Ideological Universe, Fabio Vighi and Heiko Feldner [ed.], Basingstoke: Palgrave-Macmillan, 2007.
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  24. Adrian Johnston (2007). The Cynic’s Fetish: Slavoj Žižek and the Dynamics of Belief. International Journal of Žižek Studies 1.
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  25. Adrian Johnston (2007). There is Truth, and Then There Are Truths—or, Slavoj Žižek as a Reader of Alain Badiou. International Journal of Žižek Studies 1.
    The paper was first published in -turn: A Journal of Lacanian Studies, vol. 2, Spring 2005, pp. 85-141.
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  26. Adrian Johnston (2007). The Quick and the Dead: Alain Badiou and the Split Speeds of Transformation. International Journal of Žižek Studies 1 (2).
    Although not mentioning Žižek specifically, Adrian Johnston's "The Quick and the Dead: Alain Badiou and the Split Speeds of Transformation" is referred to in detail by Žižek in this Issue's opening article and so is included for the sake of completeness and as a useful resource for scholars of both Žižek and Badioiu.
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  27. Henry Krips (2007). A Mass Media Cure For Auschwitz: Adorno, Kafka and Zizek. International Journal of Žižek Studies 1 (4).
    Adorno, it is generally assumed, took a negative attitude to the radical political potential of the mass media. Yet, through his regular radio broadcasts, he engaged in a vigorous program of reforming the German people, with a view to inter alia avoiding the possibility of another Auschwitz. I look to Adorno’s later work, especially his Aesthetic Theory and “Notes on Kafka,” for a new radical politics that underwrites his engagement with the mass media – a politics that, I argue, falls (...)
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  28. Neil Levy (2002). Terry Eagleton, The Idea of Culture. [REVIEW] Philosophy in Review 22:28-30.
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  29. Luis Felip López-Espinosa (2007). Slavoj i ek: Visión de paralaje. A Parte Rei: Revista de Filosofía 51:12.
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  30. Jorge Lucero (2015). Žižek Conference: I Made It. International Journal of Žižek Studies 9.
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  31. Lyman Lundeen (1992). God, Christ, Church. Process Studies 21 (1):62-62.
  32. Thomas Lynch (2010). Religion and Revolution: Slavoj Žižek’s Challenge to Liberation Theology. International Journal of Žižek Studies 4 (4).
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  33. Tommy Mayberry, Daniel Oliver, Mira Gerard & Ilya Merlin (2015). Žižekian Performances”: A Group’s Self-Interview. International Journal of Žižek Studies 9.
    This self-interview is the responsive document coming forth from the post-conference camaraderie. The four “Žižekian Performers” – found with themselves personally, creatively, and academically following the 2014 International Žižek Studies Conference. As a self-interview document that mimics the gameplay of Žižek himself in his own self-interview from his The Metastases of Enjoyment where he puts on the guise of the “big Other” to examine himself, we four performers here examine ourselves, each other, our work, and each other’s work to produce (...)
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  34. Todd Mcgowan (2010). The Necessity of Belief, Or, The Trouble with Atheism. International Journal of Žižek Studies 4 (1).
    This article argues that despite Slavoj Zizek's public embrace of atheism, his philosophy shows us that religious belief is actually necessary. Rather than fighting against religious belief in the manner of the new atheists , we should work to reveal how belief follows from a structural necessity instead of an act of faith. This is the proper task for the critique of ideology, and showing the necessity of belief strips belief of its psychic power.
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  35. Todd Mcgowan (2007). Introduction: Enjoying the Cinema. International Journal of Žižek Studies 1 (3).
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  36. Todd Mcgowan (2007). Serious Theory. International Journal of Žižek Studies 1 (1).
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  37. Todd Mcgowan (2007). The Violence of Creation in "The Prestige". International Journal of Žižek Studies 1 (3).
    One of the central ideas of Slavoj Žižek’s recent work is that liberation never occurs without some form of sacrifice. As he puts it, “liberation hurts.” Through its account of the intertwined lives of two magicians competing to outdo each other, Christopher Nolan’s The Prestige explores this idea by emphasizing the necessary role that sacrifice and loss play in the act of artistic creation and in all production of the new. By doing so, it points toward an alternative form of (...)
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  38. John Mcsweeney (2011). The Cold Cruelty of Ethics: Žižek, Kristof and Reflexive Subjectivization. International Journal of Žižek Studies 5 (4).
    In The Monstrosity of Christ, Slavoj Žižek cites the twins Claus and Lucas, from Agota Kristof’s The Notebook, as exemplars of the simultaneously naive and reflexive stance, which he considers to be crucial to a materialist ethics. This article argues, however, that the twins’ stance suffers from a ‘blindness’ as to the ethicality of their acts, shared by Žižek’s own ethics. It proposes that, by situating their actions within the trilogy to which The Notebook belongs, a richer three-fold ethics of (...)
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  39. Andrea Milanko (2011). Poredak Realnog u lakanovskoj psihoanalizi. Filozofska Istrazivanja 31 (2):407-416.
    Ovaj rad razmatra jedan problematičan i osporavan, ali ključan psihoanalitički pojam, pojam Realnog poretka i njegov odnos prema Simboličkome poretku. Nakon pregleda dviju načelnih perspektiva iz kojih se pristupa Realnome , analizira se utjecaj strukturalizma na kasniju Lacanovu fazu, koju dalje razrađuje Žižek. Razmatrajući operativnost pojma Realnog u Žižekovim radovima te njegov političkoetički potencijal, poredak Realnog razumijeva se kao praznina.This paper discusses a highly debatable and problematic, yet a key psychoanalytic concept, the Real, and its relation to the Symbolic order. (...)
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  40. Christian Moraru (2001). The Ticklish Subject: The Absent Centre of Political Ontology, And: The Fragile Absolute, or, Why is the Christian Legacy Worth Fighting For?, And: Contingency, Hegemony, Universality: Contemporary Dialogues on the Left, And: Cosmopolitanism (Review). Symploke 9 (1):205-207.
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  41. Maciej Nowicki & Slavoj Žižek (2008). Jeżeli Boga nie ma, wszystko jest zakazane. International Journal of Žižek Studies 2.
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  42. Sasha Opeiko & Martin Stevens (2015). Third Line. International Journal of Žižek Studies 9.
    Third Line is an installation of video projections and selected artefacts presented at the 2014 International Žižek Studies Conference: Parallax Future in Art and Design, Ideology, and Philosophy, with the support of the Ontario Arts Council. Third Line represents a self-referential and speculative study of haiku structure, in conjunction with the idea of optical interference and parallax. The title refers to Žižek’s explanation of the haiku function: the third line of haiku stands for the momentary event where reality loses its (...)
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  43. Ian Parker (2012). Žižek, NSK, Marxism, Psychoanalysis and the State: Cynicism and Resistance to Capitalism and Bureaucracy in Europe. International Journal of Žižek Studies 6 (1).
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  44. Ian Parker (2010). Psychoanalysis and Politics: Connections and Disjunctions in Žižek’s Defence of Lost Causes. International Journal of Žižek Studies 4 (2).
    Žižek’s work brings to the surface an important question bubbling away in the Left in many parts of the world for many years concerning the role of psychoanalysis in political theory, particularly revolutionary Marxist political theory which is at one and the same time designed to interpret and change the world. His In Defence of Lost Causes is one of the strongest texts and test cases in this respect, for it elaborates connections between psychoanalysis and politics while embedding the political (...)
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  45. Ian Parker (2009). Ian Parker’s Preface to the Slovenian Edition of Slavoj Žižek: A Critical Introduction. International Journal of Žižek Studies 3 (2).
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  46. Ian Parker (2008). Conversation with Slavoj Žižek About "Slavoj Žižek : A Critical Introduction". International Journal of Žižek Studies 2 (3).
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  47. Ian Parker (2008). ‘Preface To Slovene Edition’ Of Ian Parker's Slavoj Žižek: A Critical Introduction. International Journal of Žižek Studies 2 (3).
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  48. Guillermo Pereyra (2012). Límites y posibilidades del discurso populista. Utopía y Praxis Latinoamericana 17 (58):11-26.
    Este trabajo discute las posibilidades y los límites de la teoría del populismo de Ernesto Laclau. En primer lugar, reconstruyo la lógica específica del populismo, la cual se expresa en la articulación de dos dimensiones contradictorias, a saber: la complejidad y la simplificación de lo social. En s..
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  49. Robert Pippin (unknown). Back to Hegel? Mediations 26 (1-2).
    Robert Pippin reviews Slavoj Žižek’s Less than Nothing, a serious attempt to re-actualize Hegel in the light of Lacanian metapsychology. But does Žižek’s attempt to think Hegel with Lacan produce, as Žižek hopes, a political figuration adequate to the present? Or does it land us rather in the Hegelian zoo, along with such well-known specimens as the Beautiful Soul, the Unhappy Consciousness, and The Knight of Virtue?
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  50. Ed Pluth (2007). Against Spontaneity: The Act as Over-Censorship in Badiou, Lacan, and Žižek. International Journal of Žižek Studies 1 (2).
    Recent discussions of the notion of the act in Lacan and Žižek have made the act out to be something like a stand in for the old idea of freedom. And so, the debate tends to be about whether acts are spontaneous or not, whether they result from decisions coming from a conscious subject or not, and what relation acts have to the circumstances that precede them. But much of this debate may be a red herring. I will be taking (...)
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