Adam Kirsch has a profile of Slavoj
Žižek in the New Republic, which has the merit of being thorough even though it still lacks depth and sufficient distance to uncover its subjects to people who have never heard of him :
Whether or not it would be always a mistake to take
Slavoj Zizek seriously, surely it would not be a mistake to take him seriously
just once. He is, after all, a famous and influential thinker. So it might be
worthwhile to consider Zizek's work as if he means it--to ask what his ideas
really are, and what sort of effects they are likely to have.
Zizek is a believer in the Revolution at a time when
almost nobody, not even on the left, thinks that such a cataclysm is any longer
possible or even desirable. This is his big problem, and also his big
opportunity. While "socialism" remains a favorite hate-word for the
Republican right, the prospect of communism overthrowing capitalism is now so
remote, so fantastic, that nobody feels strongly moved to oppose it, as
conservatives and liberal anticommunists opposed it in the 1930s, the 1950s,
and even the 1980s. When Zizek turns up speaking the classical language of
Marxism-Leninism, he profits from the assumption that the return of ideas that
were once the cause of tragedy can now occur only in the form of farce. In the
visual arts, the denaturing of what were once passionate and dangerous icons
has become commonplace, so that emblems of evil are transformed into perverse
fun, harmless but very profitable statements of post-ideological camp; and
there is a kind of intellectual equivalent of this development in Zizek's work.
The cover of his book The Parallax View reproduces a Socialist Realist portrait
of "Lenin at the Smolny Institute," in the ironically unironic
fashion made familiar by the pseudo-iconoclastic work of Komar and Melamid, Cai
Guo-Jiang, and other post-Soviet, post-Mao artists. He, too, expects you to be
in on the joke. But there is a difference between Zizek and the other jokesters.
It is that he is not really joking.
The question of whether to take Zizek seriously is the
wrong one because it is unnecessarily condescending and because it avoids
accepting Zizek for what he is: a priest, a true believer in “Socialism.” Zizek
has so much in common with zealot priests who are so persuaded that they have
seen the light and are obsessed with spreading it even when they aimed isn’t to
convince and convert, but to preach. In other words, I read Zizek just as I
used to read William Buckley not to know about the state of the world or to
discover unknown realities, but simply to find some peculiar and thought
provoking insights. Reading and taking Zizek “seriously” is like eating crickets,
you don’t do it to fill yourself up, but for the simple experience of the act, to
reassure yourself that they will never in spite of their high protein contents
take the place of steaks or lobsters.