“The joy of seeing Yuri Gagarin flying in space is only superseded by the joy of a good penalty save.” Lev Yashin
With a record of 150 penalties saved in his career, Yashin was the only goalkeeper in history to win the Ballon d’Or. The Soviet national phenomenon, since the dawn of the metaphysics of the telescreened spectacle of sporting events, became the symbol of a football made of silent and mysterious heroes, emblem of the eternal struggle between Good and Evil, whose roles, depending on the ideological approaches of western viewers, were often overturned, succeeding in a challenge in which failed even Lenin and Bernstein.
Two notes: a very partial Re-Reading based on Spinoza, Lacan, Zizèk
A community “glue” binds its members to a relationship with a “thing”, with the “enjoyment” incarnate. When we feel threatened our “style of life” by the “other”, the fear that we cast on him puts at stake the relation itself between us and the “thing” and, through the idealization of the “other”, our fantasies, ultimately, begin to be populated of “aliens”.
What is actually “endangered” it is not the “complex of values” with which it is built the national or communitarian identity, perceived as “Nation_Community_Thing”, as “Our_Thing” (in Italian: Cosa_Nostra), something to which only “we” can access.
The rituals, ceremonies and feasts, how the community organizes and celebrates the “enjoyment”, although fragments of a detached and discontinuous reality in time and space, become the representation of our “lifestyle”.
The structure of nationalist (or communitarian) feeling, what is cracked in the ‘projection’, the casting out of the negative absolute “other”, is identical to that on which rests the dogma of the “Holy Spirit”, the third person of the Trinity in catholicism.
“The wind blows wherever it wants. Just as you can hear the wind but can’t tell where it comes from or where it is going, so you can’t explain how people are born of the Spirit.” John 3:8
רוח (Female,”ruach”: ‘spirit’ but also ‘wind’, ‘breath’) in hebrew, from which רוח הקודש ( “ruach haqodesh”, ‘Holy Spirit’), indicates the divine power. Translated in greek as πνευματος or πνευμα (Neutral, “pneuma”, from “πνεω“, “breathing /blowing/having life”) has become Spiritus (Male, from “spiro”, ‘breathe’, ‘blow’) in Latin, changing gender first from feminine to neutral, lastly into masculine.
“I believe in the Holy Spirit” is believing in “believing in” itself. It is believed that ‘you are not alone’, so we believe in the “other” that represent the idea of community, nation, the idea of which exists in its specific “enjoyment”, realized through “national” (or “communitarian”) myths and ceremonies.
However, what we cannot tolerate of the “other” is how organizes its “enjoyment”, its “surplus”, how he steals our “enjoyment”. The other remains “the other”, castrate us, but is within us.
The origin of racism toward the other is not (other) that hatred toward our own enjoyment, toward that precious part of ourselves. What we blame to the other, actually, hides the truth that we have never held what we claim has been stolen.
These things may seem obvious today but, in the history of the 1900s, the lack of a proper understanding about what was at the root of nationalist and racist feeling, was the main cause of the defeats that blew the international workers movement, well-illustrated by the traumatic failure of the feeling of international solidarity, as interpreted by the Socialist Second International.
Facing the emergence of the “Real of Enjoyment”, the chauvinism of national patriotism which led to the First World War, the same Lenin was taken by surprise, coming to believe that even the newspaper in which he had read the news that the German Social-Democratic party voted in favor of war was a fake of the secret services.
The real returns always where must stand, in its place
“What we wrongly believed to qualify (…) as pantheism (of Spinoza) is the reduction of God in the field of the universality of the signifier, from which it produces a serene detachment, exceptional, compared with the human desire (…) Spinoza establishes the desire in radical dependence of the universality of divine attributes, it is not thinkable if not through the function of the signifier”. (J. Lacan, Le séminaire XI, 1973)
The “Spinozian” substance appoints the universal knowledge and free the “NO!” from the chain of knowledge itself, from the signifier of the command, of the prohibition, as if it had no need of a signifier master, or a Master, as if “the additional metonymic universe of ‘pure positivity’ had priority over the castrating intervention of the paternal metaphor” (S. Zizek).
“…(T)he subjects…more docile than sheep, model their being on the moment of the signifying chain which traverses them…(T)he displacement of the signifier determines the subject in their acts, in their destiny, in their refusals, in their blindness, in their end and in their fate, their innate gifts and social acquisitions notwithstanding, without regard for character or sex, and that, willingly or not, everything that might be considered the stuff of psychology, kit and caboodle, will follow the path of signifier…falling in possession of the letter…its meaning possesses them…” (Lacan, 1988)
Deontological Ethics becomes Ontology, the phenomena become together, sub-specie eternitatis, elements of a universal symbolic, caught in the affectum imitatio, the affective imitation in which individuals form the community through the “intermixture of partial affects”, recognizing themselves as autonomous and self-sufficient subjects, as well as their own identities determined for “imitation-identification”.
The identity of the passive post-modern subject, crossed by emotional partial ties, which reacts to the images that govern his passions, in front of which fails to exercise control. The subject trapped in the cobweb where works the fundamentalism of the media in the construction of the “public enemies” of the great collective rites.
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