Bosch and Zizek on the larger problem of violence
October 22, 2011
If there is a unifying thesis that runs through the bric-a-brac of reflections on violence that follow, it is that a similar paradox holds true for violence. At the forefront of our minds, the obvious signals of violence are acts of crime and terror, civil unrest, international conflict. But we should learn to step back, to disentangle ourselves from the fascinating lure of this directly visible “subjective” violence, violence performed by a clearly identifiable agent. We need to perceive the contours of the background which generates such outbursts. A step back enables us to identify a violence that sustains our very efforts to fight violence and to promote tolerance. This is the starting point, perhaps even the axiom, of the present book: subjective violence is just the most visible portion of a triumvirate that also includes two objective kinds of violence. First, there is a “symbolic” violence embodied in language and its forms, what Heidegger would call “our house of being.” As we shall see later, this violence is not only at work in the obvious-and extensively studied-cases of incitement and of the relations of social domination reproduced in our habitual speech forms: there is a more fundamental form of violence still that pertains to language as such, to its imposition of a certain universe of meaning. Second, there is what I call “systemic” violence, or the often catastrophic consequences of the smooth functioning of our economic and political systems.
Third, there is the matter of violence. Support for violence is intrinsic to Marxism. Without condoning the violence of the status quo and Christians’ blessing of it (which is actually the bigger problem), one has to express concern about the support for revolutionary violence (which is actually the lesser problem, since it is really a response to the violence of the system) in some branches of liberation theology.
Transforming Mission, p441
They reflect on different aspects. But a common thread is an important reminder: the violence of the status quo is the bigger problem. I’m convinced we’ll achieve more if our public discourse tackle the issue of economic exclusion and inequality, inhumane living conditions and deep racism, elements of what I would consider to constitute the violence of the status quo today, almost inevitable by-products of the smooth functioning of our economic system. Violence, also in it’s “subjective” forms, is a serious problem facing South Africa. Yet the vigor with which we are tackling this issue might just be deflecting attention from the violence of the status quo, the violence that keep the the privileged the privileged, and the poor the poor. Creating the impression that the “real problem” is individual acts of violence associated with what is considered criminal, while this should be read symptom of a bigger problem of violence.