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Ko je glasba hrana misli

5. januar 2008 ob 9:30 | Slavoj Žižek |

Od nekdaj se mi je zdelo, da bi bilo potrebno popraviti tisto znamenito vrstico iz Shakespearjeve Dvanajste noči: glasba je hrana misli, ne ljubezni.

Kako lahko torej mislimo z glasbo – ali, še bolje, v njej? Ena najboljših preizkušenj takega premišljanja so Klavierwerke Roberta Schumanna. Izzivam vse, naj poskusijo ne misliti med poslušanjem enkratne verzije Wilhelma Kempffa! Osredotočimo se na Humoresko, Schumannovo mojstrovino, ki ni navadno klavirsko delo, ampak pesem brez vokalne linije, z vokalno linijo, reducirano na tišino - tako da je vse, kar dejansko slišimo, le klavirska spremljava. Tako moramo brati slavno “innere Stimme“, ki jo je Schumman (v napisani partituri) vrinil kot tretjo vrstico med dvema klavirskima vrsticama, višjo in nižjo. Kar dejansko slišimo, je “variacija, a ne na temo”: serija variacij brez teme, spremljava brez glavne melodične linije (ki obstaja le kot Augenmusik, v preobleki napisanih not). To odsotno melodijo je potrebno rekonstruirati na temelju dejstva, da se prvi in tretji nivo (klavirske linije desne in leve roke) ne nanašata neposredno drug na drugega: da bi lahko upoštevali njuno medsebojno povezanost, je potrebno (re)konstruirati tretji, “virtualni” nivo (melodično linijo), ki se ga ne da zaigrati. Njen status je status nemogočega-realnega, ki ne obstaja, vendar lahko samo vztraja kot odsotni duh – kot v Freudovi fantaziji “Ein Kind wird geschlagen“, v kateri osrednji prizor ni bil nikoli zavesten in ga je potrebno rekonstruirati kot manjkajočo povezavo med prvim in zadnjim prizorom.

Schumann prižene stvari do očitno absurdnega samo-nanašanja, ko ponovi to pasažo tako, da napisana partitura ne vsebuje nobene tretje odsotne melodične linije, nobenega notranjega glasu. Kar tukaj manjka, je odsotna melodija, torej ravno odsotnost sama. Kako naj igramo te note, ko pa na nivoju tega, kar je dejansko treba zaigrati, natančno ponavljajo prejšnje note? Dejansko zaigranim notam je odvzeto tisto, česar tod itak ni, oziroma, če se sklicujemo na Biblijo, izgubijo tisto, česar nikoli niso imele.

Ta paradoks nas pripelje do moderne subjektivnosti: moderni subjekt se pojavi, ko njegov objektni protipol (v tem primeru melodija) izgine, a ostaja prisoten (učinkovit) prav v svoji odsotnosti – skratka, subjekt je korelativen z »nemogočim« objektom, katerega obstoj je izključno virtualen. Šele ko imamo variacije brez melodije, serijo gub brez čvrste substancialne vsebine, subjekt ni več (druga) Substanca. V tradicionalni romantični pesmi je subjekt še vedno definiran s substancialno vsebino notranjega bogastva, ki mu ga daje njegov glas, klavir pa mu zagotavlja le gubo ozadja. Vse, kar ostane pri Schumannu, je ravno guba sama, ki ji je odvzeta melodija, zavrnjena kot preveč “substancialna”, da bi lahko ustrezno podala votlost subjektivnosti. Edini način, kako primerno priklicati subjekte, je ta, da ga predstavimo kot praznino, okoli katere kroži guba “variacij brez teme”.

Povedano drugače, Schumann je prvi “anti-humanist” v glasbi: dosežek njegove glasbene prakse je prehod od “človeške osebe” (ki izraža bogastvo substancialnih emocij z melodijo) k subjektu kot votli negativnosti. V filozofiji je ta prehod izpeljal Kant, ko je prvi vpeljal razcep med subjektom in osebo. Humanizem je pred-moderen, pred-kartezijanski, reducira človeka na vrhunec stvarjenja, namesto da bi ga pojmoval kot subjekta, ki stoji izven kreacije. Zato trdim, da prav formalna struktura Schummanove glasbe predstavlja paradoks modernega subjektivizma: uprizarja zapreko, oviro – nezmožnost “postati nekdo” uresničiti svojo identiteto – po zaslugi katere ravno “neskončno hrepenenje” konstituira subjektivnost.

Še eno lekcijo bi se lahko naučili iz Humoreske. Pravi pianist bi moral znati igrati pozitivne note tako, da bi zmogli ločiti odmev spremljajočih neodigranih virtualnih not, torej njihovo odsotnost … Mar ni to ravno način, kako deluje ideologija? Sleherni eksplicitni ideološki tekst (ali prakso) vzdržuje serija “nezaigranih” obscenih dodatkov nadjaza. Spomnite se filma Roba Reinerja A Few Good Men, sodne drame o dveh ameriških marincih, ki ju obtožijo umora enega od kolegov vojakov. Vojaški tožilec trdi, da je šlo za naklepni umor, medtem ko obrambi uspe dokazati, da sta obtožena sledila tako imenovanemu “Code Red,” nenapisani normi vojaške skupnosti, ki dovoljuje skrivno nočno pretepanje kolegov vojakov, ki so prekršili etične standarde marincev. Takšna norma mora ostati v tajnosti noči, nepriznana, neizrekljiva – v javnosti se vsi pretvarjajo, da ne vedo nič o njej ali celo zanikajo njen obstoj. S tem, ko krši izrecna pravila skupnosti, takšna norma predstavlja “duh skupnosti” v najčistejši obliki, saj najmočneje sili posameznike v skupinsko identifikacijo.

In ali številni primeri pedofilije, ki so pretresli katoliško cerkev, ne kažejo ravno tega, da gre v tem primeru za cerkveni Code Red? Pedofilija katoliških duhovnikov ni nekaj, kar bi zadevalo samo osebe, ki so zaradi naključnih razlogov zasebne zgodovine, brez povezave s Cerkvijo kot institucijo, izbrali poklic duhovnika. Nasprotno, je fenomen, ki zadeva katoliško Cerkev kot tako in je vpisan v njeno delovanje kot socio-simbolne inštitucije. Ne zadeva ‘zasebnega’ nezavednega posameznikov, temveč ‘nezavedno’ inštitucije same: ni nekaj, kar se dogaja zato, ker bi se morala ustanova prilagoditi patološkim realnostim libidinalnega življenja, zato da bi preživela, temveč nekaj, kar sama ustanova potrebuje za to, da se lahko reproducira.

To je tisto, kar acheronta movebo – premikanje podzemlja – pomeni kot praksa kritike ideologije, Ideologiekritik: ne neposredne spremembe izrecnega ideološkega besedila, temveč prej poseg v njegov obsceni virtualni dodatek. Spomnite se, kako odnos do homoseksualnosti v vojaških skupnostih deluje na dveh različnih nivojih: eksplicitna homoseksualnost je brutalno napadena, tisti, ki so identificirani kot geji, so izobčeni in pretepani vsako noč. Vendar to neposredno homofobijo spremlja presežni niz implicitne mreže homoseksualnih namigovanj, internih šal, obscenih praks, itd. Res radikalen poseg v vojaško homofobnost se torej ne bi smel osredotočiti predvsem na eksplicitno represijo homoseksualnosti, ampak bi moral “premakniti podzemlje,” zmotiti implicitno homoseksualne prakse, ki vzdržujejo eksplicitno homofobijo.

Najučinkovitejša Ideologiekritik ni v tem, da kršimo eksplicitno ideološko melodijo, ampak v tem, da tistim na oblasti igramo njihovo lastno melodijo brez tretje vrste nemih not. Tako kot je Lenin dejal, da kdor ni prebral celotne Heglove logike, ne more razumeti Marxovega Kapitala, me mika reči, da se nihče, ki ni večkrat zapored poslušal Schumannovih Klavierwerke, danes ne more zares lotiti Ideologiekritik.

Slavoj Žižek

Robert Schumann: Klavierwerke (Ga), Wilhelm Kempff,
Deutsche G (Universal)

Prevedel Jani Sever, opremil Jonas Žnidaršič

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Komentarji - 216 x komentirano
  1. Maatjazh pravi:

    “Osredotočimo se na Humoresko, Schumannovo mojstrovino, ki ni navadno klavirsko delo, ampak pesem brez vokalne linije, z vokalno linijo, reducirano na tišino - tako da je vse, kar dejansko slišimo, le klavirska spremljava.”

    Seveda ne gre le za spremljavo: v klavirskem delu je jasno prisotna tema, ki je med drugim tudi melodična. “Manjkajočo” vokalno linijo zlahka pogrešimo. Njena prisotnost, pa čeprav na način odsotnosti, bi bila lahko celo moteča. In zavajujoča. Norma “Code Red” namreč na ideološki platformi mirno zavozi med principe vaških straž, na nivoju morale pa vrne pedofilijo v območje sprejemljivega.

    Zato priporočam poslušanje brez prisluškovanja “odsotni” temi. Avtor je že vedel, zakaj jo je reduciral.

  2. Tomaž Štih pravi:

    Ko omenja inercijo pesmi človeka resnično sili k razmišljanju. Ko govori o presežnem nizu implicitne mreže namigovanj, internih šal, obscenih praks; se nehote spomnim na način obračunavanja njegovih kolegov z ne- levo razmišljujočimi po medijih, do katerih imajo dostop, njihove žrtve pa ne. Uradno se to ne dogaja; neuradno pa je to čisto res duh skupnosti v najčistejši obliki. Ne razumem le, čemu tolikšen, skoraj baročni, presežek besed za tako preprosto misel?

  3. Neja pravi:

    Spoštovani g. Žižek, prepametni ste zame. Ali se ne bi dalo napisati krajše in bolj preprosto?

  4. Neja pravi:

    Včasih se sprašujem, če se (nekateri) filozofi v resnici bojijo življenja, svojega aktivnega pristopa v njem. Potem pa vso stvarnost za nazaj in za naprej do najmanjših delcev secirajo in secirajo in secirajo. Opisujejo svoj miselni tok, ki lahko opleta sem in tja, ter pri tem opsesivno-kompulzivno nabirajo besede. Bralci (poslušalci) se morajo uglasiti z njim, da mu vsaj malo sledijo in na koncu…Na koncu se vsi lahko počutijo malo nad “povprečnimi ljudmi”.

  5. šajn pravi:

    ja, kakšna pa je definicija “povprečnega človeka”?

    “malo nad” = več kot “malo pod” ?

    lp,
    i na tri pod

  6. pika pravi:

    SAMONAPIHOVANJE (ali prevedeno . kak sem jaz inteligenten).

    poraja pa se samo eno vprašanje: gospod Žižek česa (ali koga) se tako bojite?

  7. ojh pravi:

    @Neja: Filozofija ni aktivizem, ampak kritično razmišljanje o njem oz. o življenju v najširšem smislu. To pa pomeni natanko to, kar si napisala: racionalno in predvsem dosledno seciranje stvarnosti. Če je to zate pretežko (tj. če se ti ne ljubi razmišljati ob tem ko bereš in se nekoliko potruditi, da dojameš), pač ne prebiraj filozofskih člankov (s tem, da je zgornji članek napisan zelo poljudno). Veliko več je na voljo trivialne literature. Postrezi si z njo, ne zahtevaj pa, naj bo vse, kar se napiše, trivialno in lahko prebavljivo. Zaenkrat, hvala bogu, še nismo Amerika, da bi bilo to potrebno.

  8. ervinator pravi:

    @šajn, ,e bi Žižku namerili pištolo v čelu, bi dobili naslednji odgovor:

    Povprečni volijo za stranke SD, LDS, SLS, SNS, SMS
    Podpovprečni volijo za SDS, NSi
    Nadpovprečni?

  9. Neja pravi:

    Me je prav zanimalo, v kaj bom dregnila s svojimi besedami. V “filozofsko” Code Red?
    @Šajn, saj veš, Gaussova krivulja.
    @ojh, ali je vse, kar ni filozofsko, trivialno?Je to morda potrditev tega “nad”…. Sem pa prepričana, da se dajo tudi filozofske teme razlagati na različne načine, in s tem prav nič ne želim žaliti našega slavnega filozofa.

  10. Neja pravi:

    P.S.: Aktiven odnos do življenja ni aktivizem, ampak “polno živeti svoje življenje”.

  11. Tomaž Štih pravi:

    Tole zgoraj je razmišljanje v zelo zoženem smislu; to lepo kažejo uporabljeni simboli - homoseksualci, cerkev, itn. Za Slovenijo je npr. mnogo aktualnejši medijski umor ne- levičarskega politika, kot disciplinski ukrep ki ni uraden je pa bistvo delovanja družbe. Ampak Slavoju to pač ne paše in zato si ob šibki vsebini izdatno pomaga z baročno formo. Slavoj je kot posh spice.

  12. Tomaž Štih pravi:

    neja: Seveda se da zgornja misel zreducirati na en stavek, ampak potem je prebanalna (beri: ljudje se pretirano osredotočijo na vsebino) in preočiten politični aktivizem. Tega statusa pa nočemo ne - politični aktivist levilce. Želimo si status “neodvisni kritični mislec” ali kaj podobnega. :)

  13. homme politicien pravi:

    @ Štih: Bolje je skromnost ene misli prikriti z uporabo baročnega jezika, kot pa odsotnost vsakega razmišljanja prikriti s kritiko (kot v tvojem primeru). Veliko lažje kot graditi, je namreč podirati in na tem mestu si enak človeku čez katerega imaš sicer toliko za povedati - tudi Marxov miselni prispevek je bil večinoma negativen: kritika idealistov (Hegla, Feuerbacha, Bauerja,…) in liberalnih ekonomistov (Smitha, Ricarda,…). Njegove pozitivne teorije so veliko bolj pomanjkljive (sploh v očeh raznih libertarcev, ki ga ne razumejo ali pa njegovo teorijo iščejo v Leninu, Stalinu in gulagih).

  14. Tomaž Štih pravi:

    jaz sem Slavojevo “misel” razširil na praktično področje in pokazal njeno aplikabilnost in to je konstruktiven prispevek. Le omenil sem, da je njegova misel v osnovi nekam “levičarska”.

    Eno področje, kjer je aplikabilna je npr. mehanizem horizontalnega nasilja s strani katerega izmed “poltiičnih razredov”. S horizontalnim nasiljem se mimo pravne države dosega svoje cilje. Npr. zaprtje cest s strani avtoprevozniškega sindikata.

    Druga metoda je opravičevanje medvrstniškega nasilja v osnovnih šolah, kjer so nasilneži iz socialno šibkih družin.

    Če razmišljaš široko, potem bodi pripravljen na širino. :) Smack my ass and call me Lucy, ampak če sem s tem destruktiven, potem morda enačiš konstruktivno z levičarstvom?

  15. homme politicien pravi:

    Ker nimam ne časa ne volje za prepire s kvazi-intelektualci, se bom osredotočil le na eno tvojo izjavo (to pa še zdaleč ne pomeni, da glede ostalih soglašam s tabo):

    “Druga metoda je opravičevanje medvrstniškega nasilja v osnovnih šolah, kjer so nasilneži iz socialno šibkih družin.”

    1. nasilneži niso samo iz socialno šibkih družin
    2. ko najdeš primer konkretne raziskave, ki je metodološko nesporna in potrjuje tezo, da nasilneži večinoma prihajajo iz socialno šibkih družin, potem je mogoča nadaljna razprava
    3. Tudi če nasilneži pretežno prihajajo iz socialno šibkih družin (in ta hipoteza mora biti še empirično dokazana), je to predvsem zaradi tega, ker jim država ne omogoči dostojne eksistence, kaj šele uspeha. Mit o self-made men je utopija, kdor vanj verjame pa ujetnik vladajoče ideologije.
    4. Če tako vehementno trdiš, da nasilneži prihajajo iz socialno šibkejših družin, zakaj ne bi šel še dlje in trdil, da naslineži prihajajo iz romskih, ‘južnjaških’ ter drugih etničnih, rasnih in verskih manjšin? Konec koncev so raziskave v ZDA iz 20-ih let (ki so bile seveda “povsem objektivne”) potrdile ravno to.
    5. Gledanje na družbene probleme, kot je nasilje v šolah, le skozi optiko socialne šibkosti oz. upoštevanje le dejavnika ekonomskega položaja družine je navadno diletantstvo. Zanimivo je, da se tudi v tem aspektu povsem skladaš z Marxom. Sicer pa sta tvoj pivski diskurz in intelektualni bricolage dokaj blizu tudi Slavojevi popfilozofiji (le v formalnem smislu, da ne bo pomote), tako, da res ne vem zakaj se pritožuješ.

  16. optimatus pravi:

    URS
    77. člen
    (pravica do stavke)
    Delavci imajo pravico do stavke.
    Če to zahteva javna korist, se lahko pravica do stavke,
    upoštevajoč vrsto in naravo dejavnosti, z zakonom omeji.

  17. ED pravi:

    Še enkrat malo mešano na Žižkov način… Človek primerja ‘neprimerljivo’, in sicer ‘premikanje podzemlja’ na cerkven način in na vojaški način, v prvem primeru je case o pedofiliji, v drugem pa o ‘ciljno inhibirani’ moški erotiki, tj. homoseksualnosti. V čem je težava? Vojaško množico drži skupaj identifikacija z isto idejo in/ali institucijo (npr. Legia – patria nostra!) ter iz te ’simptomske’ identifikacije izpeljana identifikacija med samimi pripadniki vojaške množice. Identifikacija nastane pri vsaki na novo odkriti skupni točki z osebo, ki ni objekt direktne zadovoljitve seksualnih gonov – bolj ko je skupna točka (Ideja, vodja, institucija) pomenljiva, uspešnejša je lahko delna identifikacija, točka utegne postati začetek nove vezi. Gre za identifikacijo preko pomembne afektivne skupne točke – ta skupna točka je način vezi z (vodilno) idejo, institucijo, poveljnikom, vodjo. Tako kot v Freudovi ‘just so story’ o pra-hordi in Pra-očetu, ko slednji odigra vlogo tiste ‘institucije’ (in afektivne točke), ki na brutalen način (tj. preko potlačitve njih gonov) prisili ’sinove’, da preko negativne identifikacije (sovražijo diktatorskega Pra-očeta) padejo v ‘psihologijo množice’. Tj. tvorijo množico, utemeljeno na negativni identifikaciji (identifikacija je po definiciji najprvotnejša oblika čustvene vezanosti na nek objekt). V primeru vojske je lahko ta identifikacija negativna, ali pozitivna, to je dejansko vseeno, fakt pa je, da iz potlačitve gonskih potreb, ki jo ‘zahteva’ vojaška ideja, vodja, institucija (zato nasprotovanje explicitni homosekualnosti v vojski) vznikne – nečutna ljubezen med vojaki. Torej ta homo-erotika je del ‘libidalnih struktur’ vojaške množice, ki pomaga, da množica sploh obstane množica.

    Zadeva pa je bistveno drugačna v primeru pedofilije in RKC. Namreč v tem primeru nadlegovani otroci niso del ‘libidalnih struktur’ cerkvene množice. Otroci so ‘outsiderji’. Kot taki niso konstitutivni za Cerkev. Torej ni res, da bi bila pedofilija nezavedno RKC, kakor tudi ne, da bi cerkvena ustanova potrebovala pedofilijo za to, da se lahko reproducira, kar piše Žižek.
    ______________

    Naj dodam še nekaj misli o pojmu ‘pedofilije’… Dandanes vsi počez, celo ‘globokumni ‘psiho-misleci’ kot Žižek ponemarnem pismarijo o pedofilji, čim se zgodi neko spolno nadlegovanje otrok. Fakt pa je, da ni vsako spolno nadlegovanje otrok – pedofilija. Namreč psihologija pod tem pojmom razume nagnjenje do spolnih odnosov z otroki. To pomeni, da je nekdo, četudi v življenjnu še ni seksal z otrokom, kljub temu pedofil. Nekdo drug, ki fuka z deco le zato, ker nima priložnosti fukati z odraslimi, pa tem avanturam navkljub, ni pedofil.

  18. Neja pravi:

    Ed, se strinjam s tabo.

  19. nevemnevem pravi:

    tomaž štih je levak

  20. 1tastar pravi:

    Šlavoj, ti ši jih pa tako žamoril,da she vedno niso prishli na tekošče. Ta žajeban Vešt še ni žvedla, da šta še Jelinchčišč in pešče škregala!!!

  21. optimat pravi:

    ….saj, namesto da bi prisluhnili avtoriteti, ponižno, in se skupaj borili za resnico, imate nekateri itak “a priori” zmeraj svojo resnico

    tommy,edie in podobni:vaše kvazi-argumente slavoj zdrobi kot piškave orehe, kaj ste pa vi eni drekci pekci,jao….

  22. pika pravi:

    “bi bilo potrebno popraviti tisto znamenito vrstico iz Shakespearjeve” naj gre pravit take neumnosti v Anglijo, bomo videli, če ga bodo tam čislali kot intelektualca ali pa bodo poklicali rešilca?

  23. zirosi pravi:

    ED

    Brcnil si v meglo!

    Cerkveni pedofili pedofilirajo svoje otroke: za RKC lahko celo rečemo, da je pedofilska po svojem bistvu, saj si otroke prilasti s krstom kar čim prej po rojstvu in potem teh svojih subjektov ne spusti do smrti. In pomisli na vso to krščanarsko govorjenje o božjih otrocih: zato nikakor ne moremo reči, da so “outsiderji” temveč so konstitutivni element RKC: pedofilija pa je samo podzemni način poglabljanja vere (”code red”). Brez najzgodnejše indoktrinacije bi večina religij že zdavnaj izvenelo in odšlo na police s pravljicami in ideologijami; tu po moje vidi Slavoj cerkveno potrebo po pedofiliji kot načinu reproduciranja. Moč vere se namreč najlepše izkaže v tem, koliko jebanja v glavo in drugam je človek še zmožen prenesti.

  24. Tomaž Štih pravi:

    Ker nimam ne časa ne volje za prepire s kvazi-intelektualci, se bom osredotočil le na eno tvojo izjavo (to pa še zdaleč ne pomeni, da glede ostalih soglašam s tabo):
    “Druga metoda je opravičevanje medvrstniškega nasilja v osnovnih šolah, kjer so nasilneži iz socialno šibkih družin.”
    1. nasilneži niso samo iz socialno šibkih družin
    —–
    Tudi jaz nimam ravno veliko časa, ampak k sreči si celotno svojo klobaso utemeljil le na predpostavki (1), kar je nekaj, česar jaz nisem trdil. Jaz sem tisto nasilništvo, ki ga zagrešijo storilci iz socialno šibkih družin in njegovo obravnavo postavil kot primer, ki se potem skozi življenje manifestira na številne druge načine (npr. kot dopuščanje “umetniškega” skvoterstva, kot zapiranje ulic s strani sindikatov, in druge kršitve človekovih pravic) in dejansko izraža resnični duh plenilske veliko-socialne družbe.

    Zato nima smisla polemizirati z vsem ostalim, kar si utemeljil na napačni predpostavki.

  25. Tomaž Štih pravi:

    Omenjene metode horizontalnega nasilja so mehanizem družbene kontrole. In obsežnejši kot je politični razred, ki mu je to dopuščeno, lažje se vrši želeno družbeno kontrolo nad posameznikom na tovrstne neformalne načine, medtem ko se je na formalne ne. To je tudi eden izmed razlogov, da je levičarstvo totalitarizem in da ne more biti takšne stvari, kot je levi liberalec.

  26. Neja pravi:

    Tomaž, če malo karikiram : Kako lahko socialno šibki branijo svoje človekove pravice? Tako, da mirno, vdano služijo kapitalistom, ki preko politike vplivajo na sprejem njim zaželjenih zakonov? Kako si lahko povrnejo vsaj malo družbene kontrole? Družba bi pač morala biti bolj pravično urejena.

  27. Drago2 pravi:

    Bodite pametni, pustite Štiha pri miru, ker boleha za antilevičarstvom. Še jogurta ne more kupiti, da ne bi v njem videl levičarske zarote.

  28. mr_m pravi:

    No pa smo spet pri Leninu in Marxu. Leta 2008 na Vest.si od gospoda Žižka. Hehe….

    Od komentarjev se lahko strinjam kvečjemu s Tomaževim.

  29. Tomaž Štih pravi:

    @Drago: zavedam se, da sem neizmerno zanimiva tema, toda v osnovi pogovor teče o nečem drugem. Hvala za pozornost.
    @Neja: človekove pravice socialno šibkih niso pomembnejše od človekovih pravic vseh drugih državljank in državljanov in ne potrebujejo nobene posebne obravnave; podarjena jim je volilna pravica in prakticiranje horizontalnega nasilja za nadgradnjo te pravice je želja po Orwelovski, bolj enakopravni obravnavi od drugih

  30. Vest pravi:

    Komentar je bil izbrisan zaradi osebnih žalitev in/ali ekstremnega idiotizma.

  31. gnoj pravi:

    Tomaž Štih je naredil v zadnjih dveh letih velik intelektualni napredek, česar za marsikoga ne bi mogel reči. Kot popoln fahidiot, ki se je norčeval iz Foucaulta in Derridaja, zdaj resno prebira dela teh velikih teoretikov in podobno idiotsko kot levakarji njune koncepte kvasi v diagnozo tega, kar ga najbolj muči: svojih frustriranih publicističnih ambicij.

  32. marjeto pravi:

    pozdravljeni!
    nisem vedel, da na vesti obstaja cenzura !
    res je torej cel svet kontroliran ….

  33. dr.Mockba pravi:

    “Od nekdaj se mi je zdelo, da bi bilo potrebno popraviti tisto znamenito vrstico iz Shakespearjeve Dvanajste noči: glasba je hrana misli, ne ljubezni.”

    Spostovani g. Slavoj. Resnicno ste me zmedli. Trikrat sem prebral vas komentar in nekako mi ni jasno- se strinjate s zgoraj navedeno tezo, ali ne.

    Kaj je zame glasba. Umetnina- sodi v kategorijo umetnosti in lepota umetnosti je ravno v tem, da hrani cloveka kot on sam hoce oz. cuti. To je odvisno od njegovega sprejemanja zivljenja. Cutni tip bo ob/v glasbi cutil, filozofski tip bo ob/v glasbi filozofiral,.. Ker glasba ni samo klasika, naj vzamem za primer mojstrovino Barta Howarda- Fly me to the moon, v interpretaciji Franka Sinatre- Vi g. Slavoj bi ob tem razmisljali in nasli nove poti transporta na luno in kaksno bo zivljenje, ko bo clovestvo zivelo med zvezdami, meni, pa ko jo slisim enostavno gredo mravljinci po telesu. In tako je prav-vsi smo si razlicni. Na tej tocki bi se vrnil na moje vprasanje- vaso zgornjo trditev si interpretiram kot nestrinjanje s Shakespearom- torej trdite, da je glasba hrana ljubezni. Zakaj potem vso to razmisljanje, ki temu sledi..

    p.s. sprejel sem vas izziv- ta komentar sem poskusil pisati pod spremljavo Schumanna, a sem ga zal moral izkljuciti, ker me je motil pri mojem razmisljanju..

  34. Neja pravi:

    @dr Mockba, ali morda veste, kako se glasi “tista znamenita Shakespearova vrstica”? Glasba je hrana misli, ne ljubezni…..ali: Glasba je hrana ljubezni? Je mogoče prva “trditev” že tista, ki jo je bil Žižek popravil? Sicer se popolnoma strinjam z vami.

  35. dr.Mockba pravi:

    DUKE.
    If music be the food of love, play on;
    Give me excess of it, that, surfeiting,
    The appetite may sicken and so die.
    That strain again! It had a dying fall;
    O, it came o’er my ear like the sweet sound
    That breathes upon a bank of violets,
    Stealing and giving odour! Enough; no more;
    ‘T is not so sweet now as it was before.
    O spirit of love, how quick and fresh art thou!
    That, notwithstanding thy capacity
    Receiveth as the sea, nought enters there,
    Of what validity and pitch soe’er,
    But falls into abatement and low price,
    Even in a minute! so full of shapes is fancy
    That it alone is high fantastical.

    Neja hvala..moja napaka.napacno sem interpretiral..res je tezko razumeti brainstorming g. Zhizhka, saj se stavki napisani po dvopicju obicajno nanasajo na predhodne..

  36. Izmet Fekali pravi:

    @marjeto

    Med cenzuro in brisanjem dreka s stene je razlika.

  37. Scandals Of The Deer pravi:

    ŽiŽek, sploh ne bom brala članka.

  38. Scandals Of The Deer pravi:

    oz. Jonas: slaba izbira…

  39. a n a n pravi:

    “Povedano drugače, Schumann je prvi “anti-humanist” v glasbi: dosežek njegove glasbene prakse je prehod od “človeške osebe” (ki izraža bogastvo substancialnih emocij z melodijo) k subjektu kot votli negativnosti. V filozofiji je ta prehod izpeljal Kant, ko je prvi vpeljal razcep med subjektom in osebo. Humanizem je pred-moderen, pred-kartezijanski, reducira človeka na vrhunec stvarjenja, namesto da bi ga pojmoval kot subjekta, ki stoji izven kreacije. Zato trdim, da prav formalna struktura Schummanove glasbe predstavlja paradoks modernega subjektivizma: uprizarja zapreko, oviro – nezmožnost “postati nekdo” uresničiti svojo identiteto – po zaslugi katere ravno “neskončno hrepenenje” konstituira subjektivnost.”

    The Girl© a n a n
    … Her mother waited for the girl in the kitchen. “You naughty girl,” she said. “You disappeared from home without saying a word. Go to your corner and stay there. Your father will chain you up like a dog for the punishment, so you will remember that this is not the way to go from home,” said her mother. The girl knelt in the corner and in her head there was a great confusion. “But the aunts told her, they invited her, and they forgot. And they would be happy if she… My mother is sad. Probably I have done something horrible. I am really a very naughty girl,” thought the girl. Her mother absently walked up and down in the kitchen and she was very sad because of the words her sister-in-law said about her girl. “What a snake I fed on my breast,” she suddenly uttered. The girl heard her mother’s lament and she realized, “I am that snake.” The girl’s world collapsed and she fell into a black hole.

    -0-

    The girl was in the black hole. “How awful,” mourned her family. “How awful, our girl fell into the black hole.” They fed her and lived their lives. The voice that the girl fell into the black hole spread all over the world. They were coming and trying to rescue her. They came and looked into the hole. “It must be awful to be in the black hole,” they said. “Become a shoemaker,” said a shoemaker. “I make shoes and I am not in the black hole.” “Become a beauty queen,” said a beauty. “Everybody is staring at me and it is so boring.” “Become a doctor,” said a physician. “You will cure people and you will forget that you are in the black hole.” And they were coming, people of different occupations. The girl tried to become all these, but the result was that she only more or less extended herself. Animals were coming, too. A goat told her, “Become a goat. I pasture and jump in the meadow. The sun makes me warm, the rain washes me, the wind caresses me and I don’t want to be anything but a goat.” “She is right. She doesn’t want to be anything but a goat. That is it. Be what you are.” The girl tried to be a goat, but she again extended a little and nothing else happened. “It doesn’t work this way,” said the girl. “I have tried to be everything,” she mourned, “except the sky. The sky.” From the black hole she saw a piece of the blue sky high above herself. “If I become the sky, I would certainly come out of the black hole,” she concluded. More and more she became the sky. But the more she became the sky the more she was being extended. She was almost like an infinite sphagetti string. “This is not the way. I must stay what I am: the girl in the black hole,” and she was pulled back.

    The girl grew up. Young men came and asked her to become their wife. “I can’t,” said the girl. “I’ve been trying to become everything and it hasn’t worked. I am the girl in the black hole, I can’t be your wife.”

    Then came a young man who was not of this world. He saw the black hole. “What is this,” he said. He leaned over the hole and looked in it. In the black hole there was the girl. “Oh,” he said, “what are you doing inside there? Come out, I want to see you. ”I can’t,” answered the girl. “Is that so,” said the young man and jumped into the black hole. Then the black hole disappeared and there were only the girl and the young man.

    -0-

    The girl was in the black hole. “How awful,” mourned her family. “How awful, our girl fell into the black hole.” They fed her and lived their lives. The voice that the girl fell into the black hole spread all over the world. They were coming and trying to rescue her. They came and looked into the hole. “It must be awful to be in the black hole,” they said. “Become a shoemaker,” said a shoemaker. “I make shoes and I am not in the black hole.” “Become a beauty queen,” said a beauty. “Everybody is staring at me and it is so boring.” “Become a doctor,” said a physician. “You will cure people and you will forget that you are in the black hole.” And they were coming, people of different occupations. The girl tried to become all these, but the result was that she only more or less extended herself. Animals were coming, too. A goat told her, “Become a goat. I pasture and jump in the meadow. The sun makes me warm, the rain washes me, the wind caresses me and I don’t want to be anything but a goat.” “She is right. She doesn’t want to be anything but a goat. That is it. Be what you are.” The girl tried to be a goat, but she again extended a little and nothing else happened. “It doesn’t work this way,” said the girl. “I have tried to be everything,” she mourned, “except the sky. The sky.” From the black hole she saw a piece of the blue sky high above herself. “If I become the sky, I would certainly come out of the black hole,” she concluded. More and more she became the sky. But the more she became the sky the more she was being extended. She was almost like an infinite sphagetti string. “This is not the way. I must stay what I am: the girl in the black hole,” and she was pulled back.

    The girl grew up. Young men came and asked her to become their wife. “I can’t,” said the girl. “I’ve been trying to become everything and it hasn’t worked. I am the girl in the black hole, I can’t be your wife.”

    Then came a young man who was not of this world. He saw the black hole. “What is this,” he said. He leaned over the hole and looked in it. In the black hole there was the girl. “Oh,” he said, “what are you doing inside there? Come out, I want to see you. ”I can’t,” answered the girl. “Is that so,” said the young man and jumped into the black hole. Then the black hole disappeared and there were only the girl and the young man.
    The End

  40. a n a n pravi:

    a n a n
    The Girl: Opravičilo za tehnično napako: dvakrat “zadnja scena”, bo pa bolj držalo .. he-he

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  119. 인천출장마사지 pravi:

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  120. 인천출장안마 pravi:

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  133. 서울출장마사지 pravi:

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  141. 출장샵 pravi:

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  145. 출장안마 pravi:

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  150. 인천출장샵 pravi:

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  168. 서울출장마사지 pravi:

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  171. 출장마사지 pravi:

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  176. 서울출장마사지 pravi:

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  179. 인천출장샵 pravi:

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  181. 출장안마 pravi:

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  183. 서울출장안마 pravi:

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  186. 인천출장샵 pravi:

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