God in Pain: Inversions of Apocalypse

God in Pain: Inversions of Apocalypse

Language: English

Pages: 288

ISBN: 1609803698

Format: PDF / Kindle (mobi) / ePub

A brilliant dissection and reconstruction of the three major faith-based systems of belief in the world today, from one of the world's most articulate intellectuals, Slavoj Zizek, in conversation with Croatian philosopher Boris Gunjevic. In six chapters that describe Christianity, Islam, and Judaism in fresh ways using the tools of Hegelian and Lacanian analysis, God in Pain: Inversions of Apocalypse shows how each faith understands humanity and divinity--and how the differences between the faiths may be far stranger than they may at first seem. 

Chapters include (by Zizek) (1) "Christianity Against Sacred," (2) "Glance into the Archives of Islam," (3) "Only Suffering God Can Save Us," (4) "Animal Gaze," (5) "For the Theologico-Political Suspension of the Ethical," (by Gunjevic) (1) "Mistagogy of Revolution," (2) "Virtues of Empire," (3) "Every Book Is Like Fortress," (4) "Radical Orthodoxy," (5) "Prayer and Wake."
















poor Ivan Ivanovich? In other words, what if the spectacle of the “shameless truthfulness” of the living corpses is only a fantasy of the listener—and of a religious listener, at that? We should not forget that the scene Dostoyevsky paints is not that of a godless universe. What the talking corpses experience is life after (biological) death, which is in itself a proof of God’s existence—God is there, keeping them alive after death, which is why they can say everything. What Dostoyevsky stages

your eyes. I called to you and you rejected me. You went to Amina and she has taken away the light.” The official wife gets the child, the other knows—she sees in Abdallah more than Abdallah himself, the “light,” something he has without knowing it, something that is in him more than himself (the sperm that would beget the Prophet), and it is this objet a that generates her desire. Abdallah’s position is like the one of the hero in a detective novel who all of a sudden finds himself persecuted,

does not permit entering into competition with established structural, axiomatic, or legal opinions. For the truth process to be universal it must be supported by an immediate subjective consciousness of its own singularity through an operation which Badiou defines as fidelity, perseverance, and love—nothing more than a materialistic interpretation of faith, hope, and charity. Paul, according to Badiou, established the Christian discourse by criticizing Greek and Jewish discourses, pursuing a

is considered the relevant mode for passing on social knowledge. Mark’s story of Jesus—which was, at first, only memorized—was the first text in Antiquity written by someone from the margins about someone on the margins and for a marginalized readership. The manner in which the text is written and the period in which it originates point to the theopolitical, subversive nature of the story, and the question of the “Messianic secret” runs through the sub-text. “Let him that readeth understand,”

nearby hills. This did not, however, sway him from his violent attempt at conquest and forming a provisional government. In a move of political intrigue he proclaimed an end to slavery and indebtedness and in so doing drew a powerful army and began to comport himself in a royal fashion. He consolidated his ranks, and with a relatively large and well-supplied army, he captured Idumea and Judea without a fight (which served him as a robust logistical support for food, weapons, and troops), but lost

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