““My life had changed. Lacan never knew it. And yet I believe that with his animal flair for devouring souls he had understood that in speaking of something else it is about myself that I was speaking”.” – UMBERTO ECO ON MEETING LACAN https://twitter.com/sevelaurent/status/604605139568181248 http://ift.tt/1QhE1Bg

Zizek on Agamben:
If the founding move that establishes a symbolic universe is the empty gesture, how is a gesture emptied? How is its content neutralized? Through repetition. Giorgio Agamben tried to indicate this process with the notion of profanation: in the opposition between sacred and secular, profanation of the secular does not equal secularization; profanation puts the sacred text or practice into a different context, it subtracts it from its proper context and functioning. As such, profanation remains in the domain of the non-utility, merely enacting a “perverted” non-utility. To profanate a mass is to perform a black mass, not to study the mass as object of the psychology of religion. In Kafka’s The Trial, the weird extended debate between Joseph K. and the Priest about the Law (which follows the parable of the Door of the Law) is deeply profanatory – one can even say that Kafka is the greatest profanator of the Jewish Law. As such, profanation – not secularization – is the true materialist undermining of the Sacred: secularization always relies on its disavowed sacred foundation, which survives either as exception or as a formal structure. Protestantism realizes this split between the Sacred and the secular at its most radical: it secularizes the material world, but keeps religion apart, plus it introduces the formal religious principle into the very capitalist economy. (Mutatis mutandis, the same goes for the Stalinist Communism – it is secularized, not profaned religion.)

Zizek writes:
Fantasy provides an answer to the enigma of Other’s desire. Fantasy teaches us how to desire: fantasy does not mean that, when I desire a strawberry cake and cannot get it in reality, I fantasize about eating it; the problem is rather, how do I know that I desire a strawberry cake in the first place? This is what fantasy tells me. … There is no universal guarantee of a harmonious sexual relationship with one’s partner. Every subject has to invent a fantasy of his or her own, a “private” formula for the sexual relationship – the relationship with a woman is possible only inasmuch as the partner fits this formula.