scholarly journals O espectro fantasmático da desigualdade social no conto “O outro”, de Rubem Fonseca

Rafael Lucas Santos da Silva ◽  
Marisa Corrêa da Silva

O artigo propõe uma hipótese de leitura da narrativa “O Outro”, do escritor Rubem Fonseca (1925-2020), a partir do Materialismo Lacaniano. Com base, especialmente, na noção de “espectro fantasmático”, conforme estudada pelo filósofo Slavoj Žižek (1996a, 2014, 2011a, 2017), focaliza-se o narrador e suas relações com a matéria ficcional da pobreza, buscando esclarecer o significado do artifício narrativo empregado referente à insólita e contraditória formalização das relações de classe dos personagens. Acredita-se que a temática elaborada na narrativa em questão possui lastro histórico com longo percurso de sedimentação no processo histórico-social, especialmente no que tange à figura do “homem livre pobre” (SCHWARZ, 1990, 2000), fazendo ser necessário levar em consideração o binômio exclusão/representação das classes marginalizadas na produção literária brasileira, cuja reflexão estará atrelada à noção do Real lacaniano.

Robert Pfaller

Starting from a passage from Slavoj Žižek`s brilliant book The Sublime Object of Ideology, the very passage on canned laughter that gave such precious support for the development of the theory of interpassivity, this chapter examines a question that has proved indispensable for the study of interpassivity: namely, what does it mean for a theory to proceed by examples? What is the specific role of the example in certain example-friendly theories, for example in Žižek’s philosophy?

2020 ◽  
Hyun Kang Kim ◽  
Ansgar Lorenz ◽  
Ansgar Lorenz

2018 ◽  
Vol 13 (3-4) ◽  
pp. 108-117
Anna G. Bodrova

Ivan Cankar (1876–1918), who occupies an honorable place in the Slovenian cultural canon, once changed the course of development of Slovenian literature and influenced the formation of national identity. The national narrative of Cankar was based on contradictions: living far from his people, he sometimes glorified them and sometimes attacked them with heavy criticism; he correlated his homeland with his mother, the mother though being dead. Cankar’s concentration on the subject of mother and homeland is interpreted here in the framework of psychoanalysis. Following Slavoj Žižek, the author develops the idea that it was the mother who became the Symbolic Order representative or Super-Ego for the writer. The concept of “Cankar’s mother”, which became a symbol of self-sacrifice and at the same time repressiveness in the Slovenian cultural space, is considered.

Hani Kim ◽  
Uros Novakovic

The function of ideology is to naturalize and maintain unequal relations of power. Making visible how ideology operates is necessary for solving health inequities grounded in inequities of resources and power. However, discerning ideology is difficult because it operates implicitly. It is not necessarily explicit in one’s stated aims or beliefs. Philosopher Slavoj Žižek conceptualizes ideology as a belief in overarching unity or harmony that obfuscates immanent tension within a system. Drawing from Žižek’s conceptualization of ideology, we identify what may be considered as ‘symptoms’ of ideological practice: (1) the recurrent nature of a problem, and (2) the implicit externalization of the cause. Our aim is to illustrate a method to identify ideological operation in health programs on the basis of its symptoms, using three case studies of persistent global health problems: inequitable access to vaccines, antimicrobial resistance, and health inequities across racialized communities. Our proposed approach for identifying ideology allows one to identify ideological practices that could not be identified by particular ideological contents. It also safeguards us from an illusory search for an emancipatory content. Critiquing ideology in general reveals possibilities that are otherwise kept invisible and unimaginable, and may help us solve recalcitrant problems such as health inequities.

Slavic Review ◽  
2008 ◽  
Vol 67 (1) ◽  
pp. 19-34 ◽  
Steven S. Lee

In this article, Sacha Baron Cohen'sBoratappears as just the latest in a decades- long exchange between American and Soviet models of minority uplift: on the one side, civil rights and multiculturalism; on the other,druzhba narodov(the friendship of peoples) andmnogonatsional'nost’(multi-national- ness). Steven S. Lee argues diat, with Borat, multiculturalism seems to have emerged as the victor in this exchange, but that the film also hearkens to a not-too-distant Soviet alternative. Part 1 shows how Borat gels with recent leftist critiques of multiculturalism, spearheaded by Slovenian philosopher Slavoj żižek. Part 2 relates Borat to a largely submerged history of American minorities drawing hope from mnogonatsional'nost', as celebrated in Grigorii Aleksandrov's 1936 filmCircus.The final part presents Borat as choosing neither multiculturalism nor mnogonatsional'nost', but rather the continued opposition of the two, if not a “third way.” For a glimpse of what this might look like, the paper concludes with a discussion ofAbsurdistan(2006) by Soviet Jewish American novelist Gary Shteyngart.

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