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432 pages, Hardcover
First published January 1, 2010
If, then, ‘it is only as a result of itself that it is spirit’, this means that the standard discourse of Hegelian Spirit which alienates itself, and then recognises itself in its otherness and thus reappropriates its content, is deeply misleading: the self to which Spirit returns is produced in the very movement of this return, or, in other words, that to which the process of returning is returning is produced by the very process of returning.
We should add here that, in our everyday lives, ideology is at work especially in the apparently innocent reference to pure utility - one should never forget that, in the symbolic universe, ‘utility’ functions as a reflexive notion, that is, it always involves the assertion of utility as meaning.
Freudian ‘sexuality’ designates not merely a constrained content (sexual practices), but the very formal structure of the relationship between Outside and Inside, between the external incident/accident and its Aufhebung/integration into the internal libidinal process it triggers.
Civility stands for custom (or rather, what remains of custom) after the fall of the big Other: it assumes key role when subjects encounter a lack of substantial ethics, in other words when they find themselves in predicaments which cannot be resolved by way of relying on the existing ethical substance. [...] The more the ‘deep’ substantial ethical background is missing, the more a ‘superficial’ civility is needed.
The problem is rather that we are forced to choose without having at our disposal the kind of knowledge that would enable us to make a proper choice - more precisely, what renders us unable to act is not the fact that we ‘don’t yet know enough’ (about whether, say, human industry is responsible for global warming, and so on) but, on the contrary, the fact that we know too much while not knowing what to do with this mass of inconsistent knowledge, not knowing how to subordinate it to a Master-Signifier.