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2016, br. 150, str. 319-335
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Teološko-filozofsko sagledavanje ključnih delova filma Perverznjakov vodič kroz ideologiju
Theological -philosophical perceptions of the key parts of the movie The Pervert's Guide to ideology
XV beogradska gimnazija, Beograd
Sažetak
U ovom radu se kroz teološku prizmu sagledavaju ključni delovi filma Perverznjakov vodič kroz ideologiju. Uprvom delu obrađujemo Žižekovo sagledavanje Jovovog i Hristovog stradanja kao i favorizovanje postmetafizičke religije - hrišćanstva, što upoređujemo sa tretiranjem teodikeje od strane Lešeka Kolakovskog. Žižekov iskaz o religijskom fanatizmu kao religiskoj suspenziji etičkog upoređujemo sa gledištem Rouena Vilijamsa da bez Boga vrlo lako može doći do izopačene slobode, koja predstavlja suštinu dijaboličnog. Naposletku biva obrađena Žižekova kritika modernog konzumerizma koji favorizuje uživanje kao oblik svojevrsne izopačene dužnosti. Grejem Vord se usredsređuje na globalni grad koji forsira materijalni konzumeristički raj, dok je duhovnost nešto sporedno.
Abstract
In this work we tend to give a theological reflection on the key parts of the movie The Pervert's Guide to Ideology. Through his views on Christianity by Passions of Christ, Žižek favours a radical break out with the Old Testament's anxious perception of God, which is dismissed by post metaphysical religion - a Christianity that concentrates on agape. On the other side, Kolakovski elevates the principle of loyalty in suffering and tends to emphasize that faith is in fact irrational. According to Kolakovski, God accomplishes his triumph showing himself different that he is. Žižek points that religious fanaticism begins as religious suspension of the ethical. Rowen Williams, on the other side, thinks that without God we easily adopt pervert freedom, which presents the essence of the diabolical. According to Žižek, modern capitalism has a sort of religious structure, which is powered by absolute demand: capital must circulate, multiply and progress. Graham Ward concentrates on the vision of a postmodern city that represents a place in which all desires are concentrated and may be realized. In fact, such a cosmopolitan city is no more a place in which to find heavenly direction, but a city without the church.
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Reference
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