{"id":9461,"date":"2025-08-09T08:00:00","date_gmt":"2025-08-09T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=9461"},"modified":"2025-05-04T19:48:33","modified_gmt":"2025-05-04T19:48:33","slug":"looking-at-slavoj-zizeks-book-2024-christian-atheism-part-20-of-33","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=9461","title":{"rendered":"Looking at Slavoj Zizek’s Book (2024) “Christian Atheism” (Part 20 of 33)"},"content":{"rendered":"\n

0212 Once the perspective, the symbolic, and the model2c<\/sub> constellates, then BOOM!<\/p>\n\n\n\n

In a flash of… um… illuminatingling… discharge, the believers speak<\/em> in the tongues of disciplinary languages<\/em>.<\/p>\n\n\n\n

Here is the previous diagram<\/em> at the moment when the tension <\/em>between the perspective and content levels cracks down<\/em>.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

The form of a mathematical or mechanical model2c<\/sub><\/em> instantiates the achose2<\/sub>, a representation of the thing itself2a<\/sub>.<\/em><\/p>\n\n\n\n

0213 The transmigration of the symbolic into the imaginary<\/em> is what every ambitious scientist<\/em> dreams of. <\/p>\n\n\n\n

Ferdinand de Saussure’s model of language<\/em> as two arbitrarily related systems of differences<\/em> shocks the discipline of linguistics, then begins to seep into the content-level of psychology, sociology, anthropology and various humanities.<\/p>\n\n\n\n

Albert Einstein’s model of relativity <\/em>shocks the science of physics, then permeates into the content levels of a diversity of disciplines unrelated to physics, as if what it is3a<\/sub><\/em> and the possibilities of ‘the thing itself’1a<\/sub><\/em> have changed.<\/p>\n\n\n\n

0214 It happens in all sorts of sciences.  The model<\/em> transmigrates into the slot for the noumenon,<\/em> constituting an imaginary noumenon that can be objectified as its phenomena<\/em>.  Here, the term, “imaginary”, does not comport with common use.  “Imaginary” is technically a Lacanian label for a psychological being<\/em>.<\/p>\n\n\n\n

Here, the psychological being<\/em> is the content-level of the above interscope<\/em>.<\/p>\n\n\n\n

The achose<\/em> corresponds to the content-level actuality2a<\/sub><\/em>.<\/p>\n\n\n\n

0215 “Imaginary” overlays the level containing the noumenon<\/em>.<\/p>\n\n\n\n

The other two overlays are “real” and “symbolic”.<\/p>\n\n\n\n

If I add Peirce to the mix, “imaginary” associates to the category of firstness, “real” to secondness, and “symbolic” to thirdness.  The symbolic<\/em> virtually brings the real<\/em> into relation with the possibilities of the imaginary<\/em>.<\/p>\n\n\n\n

The following figure compares the content-level that is disregarded by Copenhagen orthodoxy<\/em> and the content-level that is electrified by scientists who triumphantly place their model2c<\/sub> into the slot for the noumenon2a<\/sub><\/em>. <\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0216 I immediately notice that the actuality2a<\/sub> in the content-level disregarded by Copenhagen orthodoxy<\/em> is already tracing upwards towards a quantum mechanical model2c<\/sub><\/em>.  It is only a matter of opportunity for the normal context of what it is3a<\/sub> and the potential of ‘the thing itself’1a<\/sub><\/em> to feel the impact of a symbolic discharge<\/em>.<\/p>\n\n\n\n

0217 What does this imply?<\/p>\n\n\n\n

Does this imply that Lacan’s theoretical configuration of one particular level in an interscope<\/em> fractally scales to the entire interscope?<\/em><\/p>\n\n\n\n

Say what?<\/p>\n\n\n\n

0218 Here is a picture containing both Lacan’s and Hegel’s terminology.  It applies to all levels, but most boldly to the perspective level (and Zizek’s configuration).<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0219 Now, consider the thunderstruck three-level interscope,<\/em> where triumphalist science has covered the noumenon2a<\/sub>over with its model, so that the model (in the slot for noumenon) [can be objectified as] its phenomena<\/em>.<\/p>\n\n\n\n

What if the model2c<\/sub> and model2a<\/sub> correspond to an objet a writ large?<\/em><\/p>\n\n\n\n

With that question in mind, consider the following figure.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

Red denotes the objet a writ large<\/em>.<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

0212 Once the perspective, the symbolic, and the model2c constellates, then BOOM! In a flash of… um… illuminatingling… discharge, the believers speak in the tongues of disciplinary languages. Here is the previous diagram at the moment when the tension between the perspective and content levels cracks down. The form of a mathematical or mechanical model2c instantiates the achose2, a representation of the thing itself2a. 0213 The transmigration […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9461","post","type-post","status-publish","format-standard","hentry","category-unveiling-words"],"yoast_head":"\nLooking at Slavoj Zizek's Book (2024) "Christian Atheism" (Part 20 of 33) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=9461\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Slavoj Zizek's Book (2024) "Christian Atheism" (Part 20 of 33) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0212 Once the perspective, the symbolic, and the model2c constellates, then BOOM! 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