Uppsatsen tar avstamp i det faktum att ideologi ofta förmedlas via språket och syftet var att skapa förståelse av hur Sverigedemokraterna argumentativt uttrycker ideologi i flygbladet ”NO MONEY, NO JOBS, NO HOME”. Med hjälp av Žižeks ideologikritik och en klassisk topikanalys presenteras följande: Sverigedemokraternas argumentation kretsar till stor del kring en agonistisk uppdelning som visar på ett förakt mot en viss grupp av människor utifrån en uppdelning av ett ”vi” som utgörs av svenskar och ett ”dem” som utgörs av invandrare – där svenskar är det goda och invandrare det dåliga. Vidare utgår argumentationen utifrån att det finns en tydlig syndabock: ideologins symptom som i flygbladet är invandraren. Detta symptom är anledningen till den negativa verklighetsbeskrivning vi får ta del av i flygbladet. Deras argumentation är till viss del implicit vilket kan förstås bero på att partiet inte vill uppfattas som oetiska och därmed förlora förtroende hos sina väljare.

This thesis investigates the ways representations of terrorism in Hollywood, German and British cinema embody what Slavoj Žižek describes as the postpolitical, that is the current state of denial of alternatives within global politics and a directionlessness within cultural theory, which set in after the apparent defeat of the possibility of a radical alternative to capitalism. Moreover, this thesis proposes that films about terrorism are not only cultural expressions of the post-political, but also show the post-political condition to be problematic, displaying as they do symptoms such as the devaluation of human subjectivity and its concomitant failure to achieve progressive political change. Žižek’s philosophical approach as a method of interpreting the postpolitical is applied to the films Munich (2005), Zero Dark Thirty (2012) The Baader Meinhof Complex (2008) Die Kommenden Tage/The Coming Days, (2010) Four Lions (2010) and Hunger (2008). As well as Žižek’s work, the writings of other critics and commentators and such as Frank Furedi, Thomas Elsaesser, Kenan Malik and others are drawn on. The aesthetic and formal properties of these films are read against Žižek’s texts on ideology critique, which are primarily directed at the post-political. The films shown exhibit expressions of the post-political in notions of empathy and sustainability, campness, and postmodern forms of narrative, which Žižek calls filling in gaps, and Žižek’s concept of ‘the act’. By mapping the post-political in Hollywood, British and German cinema this research assays the manner in which screen terrorism is symptomatic of the post-political condition.

Thesis (Ph. D.)--University of Alberta, 2010. / A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Doctor of Philosophy, Dept. of Political Science, University of Alberta. "Spring 2010." Title from pdf file main screen (viewed on March 19, 2010). Includes bibliographical references.

Thesis (Ph. D.)--University of Alberta, 2010. / A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Doctor of Philosophy, Dept. of Political Science, University of Alberta. "Spring 2010." Title from pdf file main screen (viewed on March 19, 2010). Includes bibliographical references.

Between 1888 and 1896, William Morris wrote several medieval-inspired, proto-fantasy romances which have consistently threatened to fall into the doldrums of literary criticism. I am particularly interested, here, in the most complete of these compositions entitled The Story of the Glittering Plain, The Wood Beyond the World, The Well at the World’s End, The Water of the Wondrous Isles, and The Sundering Flood: texts which I call Morris’s late romances. Critics who have engaged with these texts have often taken on the difficult task of reconciling Morris’s growing political vehemence during the time of their composition and the ostensibly escapist stance these romances seem to purport. As such, critics have largely relied on Morris’s fidelity of the Middle Ages as a time that offered a more authentic, original, innocent, or natural mode of human experience, which Morris preferred over the industrial capitalism of his own Victorian period. Through various versions of this stance, critics have articulated that the late romances can offer socially progressive content through an outdated mode of literary production. While this dissertation maintains the significance of anti-escapist readings of these late romances, it also expresses the value of alternative readings of the critical appeal to authenticity. Using critical theories from Karl Marx, Walter Benjamin, and most especially Slavoj Žižek, this dissertation suggests that any recognition of authenticity is reliant upon its own corruption and that part of the communist value of William Morris’s late romances exists not in their exemplification of a (medieval) world unblighted by modern corruption but through their demonstration of the conceptual necessity to incorporate modern corruption into any possible vision of past authenticity. That is, the late romances show that past authenticity is a product of an intellectual frame produced by modern corruption; they therefore imply that, in a similar way, communism can only become recognizable as a result of capitalist exploitation. In this way, I hope to aid in resurrecting these beautiful and valuable texts so that they can play a role in the communist struggles of the future.

According to Ernesto Laclau and Chantal Mouffe, our postmodern era and its correlate political problematic requires a shift in positing socialist strategy. Their wager is that by shifting away from essentialist Marxism, and towards a post-Marxist theory of hegemony which they adapt from Gramsci, the analytic for overturning contemporary hegemony will take the form of a radical democratic politics. My contention is that in shifting away from essentialist Marxism through their post-structuralist deconstructive stance, Laclau and Mouffe overstep and make their analytic for socialist strategy impotent. In order to show where Laclau and Mouffe have gone wrong I use primarily the work of Michel Foucault and Slavoj Žižek in order to demonstrate how a post-structuralist theory of ideology need not be a post-Marxist theory of ideology. / Master of Arts

Orientador: Nina Virgínia de Araújo Leite / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-19T20:11:34Z (GMT). No. of bitstreams: 1 Barichello_Luigi_D.pdf: 2042894 bytes, checksum: 2f39a5cfd742abcf1c4d9173473c8c44 (MD5) Previous issue date: 2012 / Resumo: Este trabalho tem por objetivo observar a relação entre discurso e ideologia a partir da possibilidade de leitura e desnaturalização do axioma que assevera que "todo discurso é ideológico". A existência de tal axioma reafirma a coextensão da ideologia a todas as esferas do cotidiano, até mesmo à possibilidade de negação do referido axioma (a qual, em si, já seria portanto igualmente ideológica). Tal consideração e escopo podem vir a suscitar a crença de que já que lidamos apenas com ficções simbólicas e nunca com a "realidade ela mesma", poderíamos abrir mão, assim, da própria crítica da ideologia. Essa afirmação totalizante é então interpelada nesse trabalho como forma de se atualizar a pertinência e alcance da leitura e crítica da ideologia, propondo-se uma análise atravessada pela psicanálise de orientação lacaniana, tendo por objetivo sublinhar a importância e validade daquilo que "falha" na articulação significante. E, ousamos dizer, na própria interpelação ideológica. Ao registro da ideologia, então, é aproximada a noção de fantasia oriunda da teoria psicanalítica, cuja possibilidade de vínculo fora proposta pelo filósofo esloveno Slavoj ¿i¿ek. Por vislumbrar o [des]encontro do efeito e produto da cadeia significante - respectivamente o sujeito e o objeto - o matema da fantasia se mostra frutífero em uma leitura da ideologia que tencione fazer comparecer à teorização não apenas o jogo significante, mas aquilo que nele é convocado e produzido. A inclusão do sujeito e do objeto abre então uma via profícua para a entrada da teoria dos discursos forjada por Jacques Lacan, uma vez que, em sua estruturação, estão postos, justamente, a articulação da cadeia significante, o sujeito e o objeto. A tomada do discurso convoca, por sua vez, a pertinência do gozo, o qual origina e também é visado pela movimentação discursiva, e cuja impossibilidade de acesso ao falante não é sem conseqüências, trazendo à cena a relação entre saber e verdade. E é na consideração de tais registros, pois, que residiria a pertinência de uma leitura da ideologia calcada não apenas na articulação da cadeia significante, mas naquilo que nela falha. Desse modo, entrevemos um passo a mais na crítica da ideologia, resgatando a possibilidade de "furo" no ideológico. E articulando, assim, uma possível contribuição para uma teoria lacaniana da ideologia / Abstract: This thesis aims to observe the relationship between discourse and ideology from the possibility of reading and questioning the axiom which holds that "all discourse is ideological". The existence of such axiom reaffirms the extension of ideology to all spheres of everyday life, even to the possibility of denying that axiom (which, in itself, would be equally ideological therefore). Such consideration and scope are likely to raise the belief that since we deal only with symbolic fictions and never with "reality itself," we could then give up of the critique of ideology itself. This totalizing claim is then challenged in this thesis as a way to update the relevance and scope of reading and critique of ideology, proposing an analysis considering the orientation of lacanian psychoanalysis in order to defend the importance and validity of what "fails" in the signifier articulation. And, dare we say, in the ideological interpellation itself. To ideology, then, is approximated the notion of fantasy originated in psychoanalytic theory, whose bond was proposed by Slovenian philosopher Slavoj ¿i¿ek. Glimpsing the [mis]match between the effect and product of the signifying chain - respectively the subject and object - the mathema of fantasy presents itself as a useful way on a reading of the ideology that intends to consider not only the significant chain, but also what is mustered and produced in it. The inclusion of the subject and the object then opens a fruitful path to the entrance of the discourse theory forged by Jacques Lacan, considering that in its structure are set precisely the articulation of the signifying chain, the subject and the object. The consideration of discourse, in turn, calls the relevance of enjoyment, which originates and is also addressed by the discursive movement, and whose inability to access for the speaker is not without consequences, bringing to scene, according to lacanian theory, the relationship between knowledge and truth. Therefore, it is in the consideration of such concepts that would lie the relevance of a reading of ideology grounded not only in the articulation of the signifying chain, but also in what fails in it. This way, we aim to provide a step further on the critique of ideology, recalling the importance of the "gaps" and the possibility of "punctures" in the ideological. Articulating thus a possible contribution to a lacanian theory of ideology / Doutorado / Linguistica / Doutor em Linguística

Este trabalho tem por objetivo construir um diálogo teórico entre a alienação do fetichismo da mercadoria, em Marx, e algumas categorias da psicanálise. A noção marxista clássica de ideologia, concebida como o desconhecimento e a distorção da consciência necessariamente produzidos pelas condições efetivas da realidade social, é criticada pelo filósofo esloveno Slavoj iek, ao trazer para o campo da ideologia a noção psicanalítica de fantasia. Entretanto, realizamos uma primeira problematização dessa elaboração do filósofo por dirigir a sua crítica a essa noção de ideologia, remetendo-a ao fetichismo da mercadoria. Mostramos que esse conceito de ideologia a que a sua crítica se dirige se adéqua justamente à noção de ideologia desenvolvida por Marx e Engels nA ideologia alemã, e não ao fetichismo da mercadoria, visto que o fetichismo comporta uma noção mais complexa que não se resume a um mero desconhecimento da realidade e a uma distorção socialmente necessária da consciência. Retornamos a O capital de Marx para mostrar as imbricações da fantasia no fetichismo da mercadoria e para mostrar que a sujeição que atinge os sujeitos sob a alienação fetichista é da ordem do inconsciente. No contexto da relação entre fetichismo da mercadoria e inconsciente, problematizamos também aquilo que denominamos uma generalização a que iek incorre, ao defender a tese de que a alienação fetichista teria se deslocado genericamente do saber para o fazer humano. Dessa forma, concluímos que a formulação marxiana, Não o sabem, mas o fazem, continua atual e exercendo o seu poder ideológico, dependendo das condições sócio-simbólicas em que os sujeitos se inserem e são inseridos. Para compreender o sentido da noção de fantasia no campo da ideologia, empreendemos uma breve apresentação da noção freudiana da fantasia até uma compreensão lacaniana, em sua dimensão de gozo e de objeto a, elaborada por iek. O filósofo realiza uma distinção entre sintoma e fantasia para dizer que a ideologia não se estrutura na forma do primeiro, mas sim da segunda, em que a fantasia ideológica, em sua dimensão real, estrutura a realidade social. Na direção da pista deixada por iek, seguimos rumo às operações lacanianas de alienação e separação para pensar possibilidades do sujeito fazer frente à ideologia. Apresentamos, então, um estudo dessas operações em Lacan, e elaboramos, por nossa própria conta e risco, uma articulação delas com o fetichismo da mercadoria, tentando mostrar as determinações mútuas entre fetichismo e inconsciente. Da mesma forma que a fantasia ideológica e a operação da alienação operam um fechamento imaginário da abertura possibilitada pela separação, essa operação permite uma abertura desejante entre sujeito e Outro, lugar de onde se poderia partir para uma crítica possível à ideologia / This paper aims to build a theoretical dialogue amongst the alienation of commodity fetishism in Marx, and some categories of psychoanalysis. The classical Marxist notion of ideology, conceived as the ignorance and the distortion of consciousness necessarily produced by the actual conditions of social reality, is criticized by the Slovenian philosopher Slavoj iek, in bringing to the field of ideology the psychoanalytic notion of fantasy. However, we perform an initial questioning of his elaboration, for he addresses his critique to this notion of ideology, reporting it to the commodity fetishism. We show that this concept of ideology that his criticism is addressed precisely fits in the notion of ideology developed by Marx and Engels, in The German Ideology, and not in the commodity fetishism, since the fetishism involves a more complex notion that is not summed to a mere ignorance of reality and to a socially necessary distortion of conscious. We return to Marxs Capital to show the imbrications of fantasy in commodity fetishism and to show that the subjection, which reaches the subjects under the fetishist alienation is of the order of the unconscious. In the context of the relationship between commodity fetishism and unconscious, we also problematize what we call a generalization that iek incurs in defending the thesis that fetishist alienation would have generically shifted from the human knowing to the human making. Thus, we conclude that the Marxian formulation, We are not aware of this, nevertheless we do it, is still present and exerting its ideological power, depending on the socio-symbolic conditions in which the subjects insert themselves and are inserted. To understand the meaning of the notion of fantasy in the field of ideology, we undertake a brief presentation of the Freudian notion of fantasy to a Lacanian understanding, in its dimension of enjoyment and the object little-a, elaborated by iek. The philosopher makes a distinction between symptom and fantasy to say that ideology is structured not in the form of the former, but of the latter, in which the ideological fantasy, in its real dimension, structures the social reality. Towards the clue left by iek, we turn to the Lacanian operations of alienation and separation to think of possibilities to the subject to cope with ideology. Then we present a study of these operations in Lacan, and prepare at our own risk, an articulation of these psychic operations with commodity fetishism, trying to show the mutual determinations between fetishism and unconscious. Just as the ideological fantasy and the operation of alienation carry out an imaginary closure of the opening made possible by the separation, this operation allows a desiring gap between subject and Other, a place from which one could depart for a possible critique of ideology

Sweden is often considered to be one of the world's most tolerant countries. This is often illustrated by questions surrounding religious expression, such as if it should be tolerated to have a veil on when working in healthcare or schools? At the same time, we can see current examples of decreasing tolerance in some parts of Europe and the world. The Hungarian Government has annulled gender studies on the basis that we are born either as women or men. Meanwhile we ask ourselves in Sweden whether parties that advocate a racial war will have right to demonstrate on our streets. In this way, tolerance seems to be linked to the contradiction that exists within democracy between the will of the people and the individual. Between those which may be included, and those which cannot be included at all - the excluded. Because democracy always needs to draw a line and this line is today redrawn in the name of tolerance. This essay aims to investigate and problematize rhetoric’s relation to politics and democracy based on tolerance as a concept. This purpose leads to three key questions: 1. What role do the Scandinavian rhetoric researchers give the rhetoric in relation to politics and democracy? 2. How can we understand tolerance and its function for and within the democracy? 3. What could be an alternative role for rhetoric beyond tolerance? The essay therefore contains a survey of the Scandinavian researchers in rhetoric and their views on the role of rhetoric in politics. It also contains a problematization of tolerance extracted from the work of Wendy Brown and Slavoj Žižek. The essay concludes that rhetoric research in Scandinavia is based on the intention to create more tolerance. It also comes to the conclusion that tolerance as a political discourse works depoliticizing. The essay’s contribution to rhetorical science therefore comes in the form of another perspective providing an alternative role for rhetoric in democracy. Here it is not based on morality but on what we should call the political. That is, rhetoric may act in the intersections between the dichotomies – politics / the political, democracy / dictatorship, descriptive / normative – in order to see the various symptoms and the lack that exist in society and in the system.

Abstract. Uppsatsen Ingen big deal - en undersökning i kvinnligt dejtande på Tinder undersöker hur kvinnors sökande eller möten efter/med en romantisk eller sexuell partner, i samtiden kallat “dejting”, förändrats av applikationen Tinder. Uppsatsen har genom ett antal intervjuer med kvinnor undersökt hur deras dejtande ser ut på Tinder och hur eller om detta har förändrat deras sätt att dejta. Studien undersöker först hur dejtande har sett ut genom tiderna och vilka roller som kvinnan har tilldelats eller anpassat sig efter för att därefter undersöka hur eller om detta har förändrats i och med sociala medier och främst dejtingapplikationer på smarta telefoner. Det som upptäcktes var att kvinnor i och med Tinder börjar få ett nytt perspektiv på sitt dejtande och börjar se dejtande som en process där erfarenheten bidrar till en klarare bild av kvinnors målbild när det kommer till relationer. Den visade även på tendenser att kvinnor börjar appropriera ett manligt förhållningssätt till relationer, där de undersöker olika tillvägagångssätt och även vidgar sin definition av vad en relation är och kan vara. Relationer börjar mer bli en bisak även i kvinnans samliv, vilket tidigare inte varit fallet. Men det märktes även hur kvinnor använde Tinder som ett sätt att komma ur tidigare relationer och återfå självförtroende för att kunna gå in i nya relationer. Huruvida detta är Tinders förtjänst eller inte kan diskuteras men det är ett faktum att Tinder fundamentalt förändrar kvinnors sätt att se på relationer och hur de själva beter sig i dejtingprocessen.