From Zizek’s recent appearance speaking at “Marxism 2009”:
“The whole wager of communist revolutionary is: you can make State work against itself.”
This is what you could say is at stake in Jesus suggesting that we “turn the other cheek.” Turning the other cheek means using the impropriety surrounding the using your unclean left hand to force the abuser to hit back with an open palm, which is a gesture of equalization. Zizek’s ideal State, in keeping with his emphasis of class-struggle over social-antagonism, is what Nietzsche would call one’s good-enemy.
This is a society where even the enemy is loved.
Nietzsche and and Zizek, like Jesus before them both, are both philosophers of and *advocates* for (in the biblical sense) the good enemy.
This is the radically liberating equality that Nietzsche strikes at in his support of the agon, what Zizek gets at in his insistence on the necessity of class-struggle for creating a classless society, and is really the only way we can understand why the event of Jesus would lead to something like the Christian tradition, with its Church-state structure. Jesus advocated for that sliver of radical equality which broke with the Lawful (pagan) hierarchy of distinctions – that is, for that moment in equality that was itself freedom. Equality before the (Capitalist/Jewish) Law doesn’t get us very far when it is also the Law that you are untouchable or a slave or property, but it’s in a sense necessary to get as far as we have.
You have heard it said that we should feed the poor, and when the Ayn Randian or similar Libertarian says that is only rewarding or sustaining weakness, we should understand what’s true and untrue about it. It is true that this act sustains poverty, but to be kept poverty is hardly a reward. The latter, to put it as Zizek would, is ideology at its purest. This makes it both a useful example for Leftist ridicule, but perhaps one that has lost its symbolic efficacy. It’s not as distasteful among (at least the American) working-class anymore to suggest, as many right-wing propagandists and their liberal fellow-travelers do, that welfare is something that can in some sense be abused. It functions as both an a condemnation and a defense: a bad-apple doesn’t spoil the bunch. We see its bourgeois-double in the excuse for Capital made by those who sanctify CEOs left and right as “abusers” of Capitalism’ natural bounty. These abusers are really its heros, because we recognize in their abuse of the system their fundamental affirmation of it also: it’s got so few bad-apples that we’ll keep letting it grow. The problem is not simply that Capitalism rewards abusers, at the top and bottom, which must be regulated, but that the abusers are a structural necessity for its functioning.
You will know a tree by its fruits, and cut down the bad ones. We should be clear here though: jesus tells us we should cut down the bad trees, not just the apples. The liberal, pragmatic apology for capitalism is: so what if it produces bad-apples, it produces more apples total and less bad apples porportionately than anything we can imagine.
Cue John Lennon song.
True abundance cannot be abused, cannot be founded on abuse. This is why Ursula K. LeGuin’s short-story “The Ones Who Walk Away From Omelas” is so fundamentally ANTI-Utopian: the choice between a living in paradise founded on a fundamental abuse and walking away from it is a forced one, and choosing to change Omelas (for the better) is impossible unless you want to take away everyone’s happiness and well-being.
OMELAS DOESN’T EXIST.