Show Hide image Europe 10 January 2015 Slavoj Žižek on the Charlie Hebdo massacre: Are the worst really full of passionate intensity? How fragile the belief of an Islamist must be if he feels threatened by a stupid caricature in a weekly satirical newspaper, says the Slovenian philosopher. Sign up for our weekly email * Print HTML Now, when we are all in a state of shock after the killing spree in the Charlie Hebdo offices, it is the right moment to gather the courage to think. We should, of course, unambiguously condemn the killings as an attack on the very substance our freedoms, and condemn them without any hidden caveats (in the style of "Charlie Hebdo was nonetheless provoking and humiliating the Muslims too much"). But such pathos of universal solidarity is not enough – we should think further. Such thinking has nothing whatsoever to do with the cheap relativisation of the crime (the mantra of "who are we in the West, perpetrators of terrible massacres in the Third World, to condemn such acts"). It has even less to do with the pathological fear of many Western liberal Leftists to be guilty of Islamophobia. For these false Leftists, any critique of Islam is denounced as an expression of Western Islamophobia; Salman Rushdie was denounced for unnecessarily provoking Muslims and thus (partially, at least) responsible for the fatwa condemning him to death, etc. The result of such stance is what one can expect in such cases: the more the Western liberal Leftists probe into their guilt, the more they are accused by Muslim fundamentalists of being hypocrites who try to conceal their hatred of Islam. This constellation perfectly reproduces the paradox of the superego: the more you obey what the Other demands of you, the guiltier you are. It is as if the more you tolerate Islam, the stronger its pressure on you will be . . . This is why I also find insufficient calls for moderation along the lines of Simon Jenkins's claim (in The Guardian on January 7) that our task is “not to overreact, not to over-publicise the aftermath. It is to treat each event as a passing accident of horror” – the attack on Charlie Hebdo was not a mere “passing accident of horror”. it followed a precise religious and political agenda and was as such clearly part of a much larger pattern. Of course we should not overreact, if by this is meant succumbing to blind Islamophobia – but we should ruthlessly analyse this pattern. What is much more needed than the demonisation of the terrorists into heroic suicidal fanatics is a debunking of this demonic myth. Long ago Friedrich Nietzsche perceived how Western civilisation was moving in the direction of the Last Man, an apathetic creature with no great passion or commitment. Unable to dream, tired of life, he takes no risks, seeking only comfort and security, an expression of tolerance with one another: “A little poison now and then: that makes for pleasant dreams. And much poison at the end, for a pleasant death. They have their little pleasures for the day, and their little pleasures for the night, but they have a regard for health. ‘We have discovered happiness,’ - say the Last Men, and they blink.” It effectively may appear that the split between the permissive First World and the fundamentalist reaction to it runs more and more along the lines of the opposition between leading a long satisfying life full of material and cultural wealth, and dedicating one's life to some transcendent Cause. Is this antagonism not the one between what Nietzsche called "passive" and "active" nihilism? We in the West are the Nietzschean Last Men, immersed in stupid daily pleasures, while the Muslim radicals are ready to risk everything, engaged in the struggle up to their self-destruction. William Butler Yeats’ “Second Coming” seems perfectly to render our present predicament: “The best lack all conviction, while the worst are full of passionate intensity.” This is an excellent description of the current split between anemic liberals and impassioned fundamentalists. “The best” are no longer able fully to engage, while “the worst” engage in racist, religious, sexist fanaticism. However, do the terrorist fundamentalists really fit this description? What they obviously lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the US: the absence of resentment and envy, the deep indifference towards the non-believers’ way of life. If today’s so-called fundamentalists really believe they have found their way to Truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns. He just benevolently notes that the hedonist’s search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued, fascinated, by the sinful life of the non-believers. One can feel that, in fighting the sinful other, they are fighting their own temptation. It is here that Yeats’ diagnosis falls short of the present predicament: the passionate intensity of the terrorists bears witness to a lack of true conviction. How fragile the belief of a Muslim must be if he feels threatened by a stupid caricature in a weekly satirical newspaper? The fundamentalist Islamic terror is not grounded in the terrorists’ conviction of their superiority and in their desire to safeguard their cultural-religious identity from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but, rather, that they themselves secretly consider themselves inferior. This is why our condescending politically correct assurances that we feel no superiority towards them only makes them more furious and feeds their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite fact that the fundamentalists are already like us, that, secretly, they have already internalized our standards and measure themselves by them. Paradoxically, what the fundamentalists really lack is precisely a dose of that true ‘racist’ conviction of their own superiority. The recent vicissitudes of Muslim fundamentalism confirm Walter Benjamin's old insight that “every rise of Fascism bears witness to a failed revolution”: the rise of Fascism is the Left’s failure, but simultaneously a proof that there was a revolutionary potential, dissatisfaction, which the Left was not able to mobilize. And does the same not hold for today’s so-called “Islamo-Fascism”? Is the rise of radical Islamism not exactly correlative to the disappearance of the secular Left in Muslim countries? When, back in the Spring of 2009, Taliban took over the Swat valley in Pakistan, New York Times reported that they engineered "a class revolt that exploits profound fissures between a small group of wealthy landlords and their landless tenants". If, however, by “taking advantage” of the farmers’ plight, The Taliban are “raising alarm about the risks to Pakistan, which remains largely feudal,” what prevents liberal democrats in Pakistan as well as the US to similarly “take advantage” of this plight and try to help the landless farmers? The sad implication of this fact is that the feudal forces in Pakistan are the “natural ally” of the liberal democracy… So what about the core values of liberalism: freedom, equality, etc.? The paradox is that liberalism itself is not strong enough to save them against the fundamentalist onslaught. Fundamentalism is a reaction – a false, mystifying, reaction, of course - against a real flaw of liberalism, and this is why it is again and again generated by liberalism. Left to itself, liberalism will slowly undermine itself – the only thing that can save its core values is a renewed Left. In order for this key legacy to survive, liberalism needs the brotherly help of the radical Left. THIS is the only way to defeat fundamentalism, to sweep the ground under its feet. To think in response to the Paris killings means to drop the smug self-satisfaction of a permissive liberal and to accept that the conflict between liberal permissiveness and fundamentalism is ultimately a false conflict – a vicious cycle of two poles generating and presupposing each other. What Max Horkheimer had said about Fascism and capitalism already back in 1930s - those who do not want to talk critically about capitalism should also keep quiet about Fascism - should also be applied to today’s fundamentalism: those who do not want to talk critically about liberal democracy should also keep quiet about religious fundamentalism. 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