While observing Napoleon on a horse in the streets of Jena after the battle of 1807, Hegel remarked that it was as if he saw there the World Spirit riding a horse. The Christological implications of this remark are obvious: what happened in the case of Christ is that God himself, the creator of our entire universe, was walking out there as a common individual. This mystery of incarnation is discernible at different levels, up to the parent’s speculative judgment apropos a child “Out there our love is walking!”, which stands for the Hegelian reversal of determinate reflexion into reflexive determination – the same as with a king, when his subject sees him walking around: “Out there our state is walking.” Marx’s evocation of reflexive determination (in his famous footnote in Chapter 1 of Capital) also falls short here: individuals think they treat a person as a king because he is a king in himself, while, effectively, he is a king only because they treat him as one. However, the crucial point is that this “reification” of a social relation in a person cannot be dismissed as a simple “fetishist misperception”; what such a dismissal itself misses is something that, perhaps, could be designated as the “Hegelian performative”: of course a king is “in himself” a miserable individual, of course he is a king only insofar as his subjects treat him like one; however, the point is that the “fetishist illusion” which sustains our veneration of a king has in itself a performative dimension – the very unity of our state, that which the king “embodies,” actualizes itself only in the person of a king. Which is why it is not enough to insist on the need to avoid the “fetishist trap” and to distinguish between the contingent person of a king and what he stands for: what the king stands for only comes to be in his person, the same as with a couple’s love which (at least within a certain traditional perspective) only becomes actual in their offspring.
Only one radical conclusion: the problem is not “how to overcome the split”. The split stands for subjectivity: subjectivity is split, gap of negativity. THIS NEGATIVITY IS NOT A PROBLEM, BUT A SOLUTION, it IS already in itself DIVINE. Divine is not the abyssal all-encompassing Substance/Unity behind the multitude of appearances, divine is the negative power of tearing apart the organic unity…
Slavoj Zizek (Hegel – Chesterton: German Idealism and Christianity)
Where is Waldo?
but still you need to predict which train he’ll hop on? or maybe you need to take into account multiple possibilities? or maybe you need to recognize the multiplicity in possibleness, and no longer think in terms of possible outcomes? does waldo have a trajectory? does he have multiple trajectories? does he have “relations”? are there entities that he relates to? (people or trains or cars in this case) what are these waldo-determinations and how is your waldo-recognition part of these determinations?