Filozofski vestnik <p><em>Filozofski vestnik</em> is edited and issued by the ZRC SAZU Institute of Philosophy of the Scientific Research Centre of the Slovenian Academy of Sciences and Arts and was founded in 1980. <em>Filozofski vestnik</em> is a philosophy journal with an interdisciplinary character. It provides a forum for discussion on a wide range of issues in contemporary political philosophy, history of philosophy, history of political thought, philosophy of law, social philosophy, epistemology, philosophy of science, cultural critique, ethics, and aesthetics. The journal is open to different philosophical orientations, styles and schools, and welcomes theoretical dialogue among them.</p> <p>Print ISSN: 0353-4510<br />Online ISSN: 1581-1239</p> ZRC SAZU, Založba ZRC en-US Filozofski vestnik 0353-4510 <p><span style="font-weight: 400;">Authors guarantee that the work is their own original creation and does not infringe any statutory or common-law copyright or any proprietary right of any third party. In case of claims by third parties, authors commit their self to defend the interests of the publisher, and shall cover any potential costs.</span></p> <p><span style="font-weight: 400;">More in: <a href="">Submission chapter</a></span></p> The Place of the Subject in Badiou’s Theory of Discipline <p>Alain Badiou’s theory of discipline condenses many important theoretical tools that he developed throughout his long encounter with various philosophical and political milieus from the mid 1960s to the mid 1980s, when he wrote his magnum opus <em>Being and Event</em>. Through this vast terrain, Badiou expressed seemingly different commitments: from logic and the epistemology of science in the late 1960s and politics during the 1970s, to ontology and mathematics in the 1980s, which has continued to this time. However, a close reading of his major works during this period reveals an internal thread of thought that runs between them, which I have named discipline. In other words, discipline is the framework within which we can reconstruct Badiou’s main ideas as part of a continuous work (during the stated period) that not only reveals the internal coherence of his overall thought over the course of time, within which he showed different and seemingly unrelated commitments, but also gives us a powerful tool to understand the key concepts of his philosophy, such as the procedures of truth, ontology, phenomenology, and his commitment to axiomatic thinking. In this essay we aim to examine the concept of the subject in relation to the theory of discipline. We will do so by examining Badiou’s encounter with two crucial aspects of the theory of the subject discussed by Lacan: the Cartesian <em>cogito</em> and the relation of the subject to the mathematical infinite.</p> Reza Naderi Copyright (c) 2022 2023-03-24 2023-03-24 43 3 10.3986/fv.43.3.01 Mathematical Science of Being <p>In the present article, we have demonstrated that it is important to understand the equating of mathematics with ontology in Badiou’s philosophy, taking into account the necessary connection between rational materialism and ontological realism. Only in this way can we truly understand Badiou’s fundamental thesis that thinking and being are the same. Philosophy is not ontology and it is not a true procedure, but a thought that arises by being conditioned with the generic thoughts of all four truth procedures (art, politics, science, and love), which in turn does not mean that it cannot speak in the name of truth and ontology.</p> Magdalena Germek Copyright (c) 2022 2023-03-24 2023-03-24 43 3 10.3986/fv.43.3.02 Transfinitisierung der Erkenntnis: Beispiel Kant <p>Analysing the role of Kant’s third and final Critique, the <em>Critique of Judgement</em>, in the system of Kant’s three Critiques (<em>Critique of Pure Reason</em>, <em>Critique of Practical Reason</em>, <em>Critique of Judgement</em>), the paper posits that with the conclusion of the system of critiques in the third <em>Critique</em>, Kant succeeds in presenting it as a point of a transfinitisation of knowledge within the critiques’ system.</p> Rado Riha Copyright (c) 2022 2023-03-24 2023-03-24 43 3 10.3986/fv.43.3.03 World at the Border: The Cosmopolitan Ideal between Loss and Multiplication <p>The article examines the transformations of the philosophical concept of world as it appears in the cosmopolitan tradition of political thought and its relation to the problem of the border. It focuses particularly on how world is understood as either lost or multiplied in the contexts of modernity, globalisation, and migration. The article discusses postcolonial conceptions of cosmopolitics and the political philosophy of Hannah Arendt to show how the universal ideal of the world is replaced by singular constructions of worlds in terms of the experience of migrants and refugees or the phenomenological horizon of political action. I conclude by suggesting that Jacques Rancière’s understanding of politics as a conflict of worlds can take us beyond the traps of both cosmopolitan universalism and the phenomenological singularity of being-in-the-world.</p> Rok Benčin Copyright (c) 2022 2023-03-24 2023-03-24 43 3 10.3986/fv.43.3.04 Capitalism and Death <p>In the article, the author addresses with two ways of dealing with life, biopolitics, and necropolitics, and connects them to the excess of power over life and death in the era of neoliberal global capitalism. Dealing with necropolitical processes requires a different analysis of spaces and temporalities, of necrospaces and necrotemporalities. It also requires consideration of the possibilities of resistance to necropolitical processes by those who are by no means silent witnesses, by no means mere victims, but subjects who have undergone a process of (de)subjectivation in a way that, as Achille Mbembe would argue, leads to a process of destruction of their own subjectivity.</p> Marina Gržinić Copyright (c) 2022 2023-03-24 2023-03-24 43 3 10.3986/fv.43.3.05 Disorientation in a Time of the Absence of Limits <p>Seen from the perspective of the inconsistency of the Other, the post-truth era can be considered to be an era emerging from a crisis in belief in the existence of the Other, which is to be taken in a twofold sense: as a belief in the Other of the Other, that is, the Other of Law, and a belief in the Other considered as the subject supposed to know. Insofar as the contemporary subject does not want to know anything about this “condition of belief” without which no knowledge, and therefore no truth, are possible, the crisis of belief affect both, the Other and the subject. This can be seen in the fact that the failing belief in the Other and knowledge, considered as a distinctive feature of our profoundly unbelieving times, is accompanied by an unprecedented rise in anxiety at the social level, as contemporary subjects who do not believe in the (existence of the) Other are singularly defenceless before the irruption of the real. With truth losing its power to name the real, the subject itself as a singular response to the real is becoming ever more precarious. Which is why, when faced with the erratic irruption of the real, contemporary subjects are condemned to a desperate search for certainties.</p> Jelica Šumič Riha Copyright (c) 2022 2023-03-24 2023-03-24 43 3 10.3986/fv.43.3.06 Sensation(all) Ontology <p>It is the praxis of being a subject in the world which enables psychoanalysis to theorise subjectivity. Freud theorised subjectivity from the perspective of desires, those repressed unconscious forces which conflict with the subjects’ need to live in the world. The upshot of this conflict for the subject is trauma and for psychoanalysis such trauma provides a way into a remedy, a cure, the presumption of psychoanalysis being that through its method of transference, it does indeed possess the knowledge to pursue a remedy. Lacan offers a new interpretation of Freud by considering the subject as an ongoing ontological enigma in so far as subjective unconscious desire is not only (potentially) traumatic but necessarily (always) linguistic. How is this an ontological enigma? For Lacan the subject is first and foremost a speaking being engaged in an ongoing struggle to articulate unconscious desire. This is because, claims Lacan, we are born into language which not only pre-exists us but continues after death. In this way subjectivity is inescapably oriented to language as simultaneously intrinsic external to it. The unconscious is therefore a mixture of inside and outside, an enigmatic (pre)ontological space which Lacan calls extimacy. This essay seeks to explore Lacan’s orientation of the subject towards extimacy as the site of subjective conflict where, in its quest for the subject’s desire to know and handle the symptom, transference engages a new ontological dimension in which we can say that the extimate is structured like a sensation.</p> Cindy Zeiher Copyright (c) 2022 2023-03-24 2023-03-24 43 3 10.3986/fv.43.3.07 The Pleasures of Unpleasure: Jacques Lacan and the Atheism Beyond the “Death of God” <p>Although the desire to be free from God springs from humanity’s wish to enjoy pleasure without restraint, Lacan observes that humans remain neurotic and unhappy. That is because the prevailing “dead of God” form of atheism relies on the denial of a father/god, a negation that inadvertently replicates the logic of religion. Lacan, by contrast, grounds his atheism in a theory of pleasure that recognizes the role of “unpleasure” in breaking the tedium of easy, unlimited gratification. Turning to Greek tragedy, Lacan shows how the ancient world used the gods as creators of “unpleasure” to generate human <em>jouissance</em>. The figure of Antigone, in particular, shows how the divine function can fulfill “the true formula of atheism,” which is not “God is dead,” but rather, Lacan affirms, that “<em>God is unconscious</em>.”</p> Peter D. Mathews Copyright (c) 2022 2023-03-24 2023-03-24 43 3 10.3986/fv.43.3.08 Voyeurism and Exhibitionism on the Internet: The Libidinal Economy of the Spectacle of Instanternity <p>Today, in the situation that we call the <em>instantiernity</em> of the digital age, the visual aspect of the social (and power) relations is ever more important. A majority of human interaction on internet is happening in the field of vision. In this field, human desire follows the scopic drive, which is, according to Freud, expressed in the ambivalence of voyeurism and exhibitionism. This means that voyeurism and exhibitionism are the fundamental mechanisms operating in, and structuring, the digital virtual. This topic, in a broader sense, tackles the inscription of the subject within the digital virtual spectacle, which deals with the relation between individual’s imaginary and symbolic identification, that is, between <em>ideal ego</em> and <em>ego ideal. </em>To a certain extent, this also relates to what has been marked as »pathological narcissism«. Even if the changes brought about by the digital virtual, as far as the subject is concerned, are not ontological, i.e. they do not concern its relation to being, they do concern its entry into the field of the Other, and can, because they are systemic changes, fundamentally restructure the social fabric. The bet of this article is therefore not only to try to understand the mechanisms driving the formation of subectivity within the digital virtual, but also to trace their transformative potential.</p> Bara Kolenc Copyright (c) 2022 2023-03-24 2023-03-24 43 3 10.3986/fv.43.3.09