“one has to reconcile oneself with the excess of negativity as a positive ground or condition of our freedom, to recognize our own substance in what appears to be an obstacle.” – In Kierkegaardian‐Freudian pure repetition, as we have seen, the dialectical movement of sublimation encounters itself, its own core, outside itself, in the guise of a “blind” compulsion to repeat. It is here that we should apply the great Hegelian motto concerning the internalizing of the external obstacle: in fighting its external opposite, blind non‐sublatable repetition, the dialectical movement fights against its own abyssal ground, its own core; in other words, the ultimate gesture of reconciliation is to recognize in this threatening excess of negativity the core of the subject itself. This excess has different names in Hegel: the “night of the world,” the necessity of war, of madness, etc. Perhaps the same holds for the basic opposition between Hegelian and Freudian negativity: precisely insofar as there is an unbridgeable gap between them (Hegelian negativity idealizes and sublates all particular content in the abyss of its universality, while the negativity of the Freudian drive is expressed in its “sticking” to a contingent particular content), Freudian negativity provides (quite literally) the “material basis” for idealizing negativity. To put it in somewhat simplified terms, every idealizing/universalizing negativity has to be attached to a singular, contingent, “pathological” content which serves as its “sinthome” in the Lacanian sense (if the sinthome is unraveled or disintegrated, universality disappears).

(Zizek, 2011)
(via slavoj–zizek) http://ift.tt/1fp2mUs

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