지젝의 대타자와 실재계의 윤리

다국어 초록 (Multilingual Abstract)

This article tries to examine Slavoj Zizek's concept of the Other and his ethics of the Real. Slavoj Zizek`s theory depends upon the later Lacan's theory, which placed a special emphasis on the conception of the ReaL Experiencing a theoretical turn in the 1960s, Lacan shifted his focus from the dialectics of desire to the inertia of enjoyment (jouissance), from the symptom as coded message to the sinthome as letter permeated with enjoyment, from the 'unconscious structured like a language' to the Thing in its heart, the irreducible kernel of jouissance that resjsts all symbolization. This turn means that Lacan came to think the role of the Real to be more important than that of the Symbolic, which had played a very important role in the former Lacan's theory. Now, the Real is deemed as the most important element which can support the symbolic order itself and at the same time make it impossible. It is that which resists the attempt of the Symbolic to contain it and causes a crack in the Symbolic. In particular, it enables us to rethink society because society is found to be based upon such crack and void. Through the Real, we can know how society is constructed and what is the absolute freedom. The ethics of psychoanalysis lies in finding such void in symbolic order and facing them earnestly.
Zizek makes the Lacanian theoretical turn as his own starting point. In the Symbolic order. the subject is divided and alienated because he loses contact with thing itself and his desire is replaced by language by entering
into the symbolic order of language. As a result, his desire is constructed by the symbolic order and cannot be filled for ever. The subject takes the forced status within the symbolic order and is desiring the desire of the Other. Once we, however, puts the status of the Real over the others, the existing thought should be inversed. The symbolic order of the Other can be no more stable and fu]1. It gets fundamentally unstable because it is that which relies upon the void and crack of the Real.
In Zizek' opinion, it is the lack of the Other, not the divided subject that constitutes thf' most radical dimension in Lacan's theory. Along with the turning of the Symbolic to the Real, the conception of the Other is fundamentally changed. It is crossed out by the fundamental void and impossibility as in the case of subject. The Other is found to be inconsistent and constituted around the traumatic kernel and lack. In psychoanalysis, the analysand can get over his transference by doubting the fantasy that the analyst knows much more than he does. As in the psychoanalysis of overcoming transference to the process of subjectivation, the inconsistences of the Other gives the subject the opportunity to go beyond the alienation and achieve the separation from the desire of the Other. If the Other were consistent and perfect, it would be closed, and the subject would not encounter himself and his desire by being eternally alienated in the symbolic order. The inconsistence of the Other shows that the Other is blocked, desiring and doesn't have the final word. According to Zizek, the lack of the Other gives the subject 'a breathing space' and enables the subject to avoid the total alienation by allowing him to identify himself with the lack in the Other.
For Zizek. the lack of the Other is a starting point for explaining the ethics of psychoanalysis and the Real. The subject's fantasy is to avoid the inconsistence of the Other and fill in its lack. It tries to avoid facing the lack of the Other (the Real). In particular, what is problematic in the subject's fantasy is that the subject's desire is not his but the Other's desire. The subject enjoys the Other's desire as his desire without knowing that his
desire is forced by the obscene desire of the Other. After all, the ethics of psychoanalysis is to teach the subject how to recognize his true desire, not the desire of the Other. For Zizek, the ethics of the Real is to

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