By Miran Bozovic, Slavoj Zizek
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Extra resources for An utterly dark spot : gaze and body in early modern philosophy
Unlike shame, I will not avoid love of esteem as, concerning myself, I strive to affirm whatever I imagine affects me with joy. Given this narcissistic attitude, how will I respond to the other's demand for reciprocity? Since I believe I have given the other just cause for his love, and since, accordingly, as the cause of my own joy, I love myself, it is not difficult for me to realize what it is that the other, in his demand for reciprocity, really wants from me. The other is trying to affect me with joy accompanied by the idea of himself as cause-that is to say, in order to see himself as the cause of his own joy, he is striving to be recognized by me as the cause of my joy.
Whereas the mind's union with God can be strengthened through knowledge of truth, the modifications occasioned in the mind by the body it animates weaken this union. l According to Malebranche, God, with his will, not only creates bodies, but also continues to "conserve" them in their existence from the moment that they pass from nothing into being. 2 Every body is in its place solely by the will of God: "only the one who gives being to bodies can put them in the places they occupy" (231). A body cannot be moved from its place unless God moves it.
Precisely this is the reason why in this moment "something much more serious" unfolds between the two. As long as Marianne is gUided by the desire to please, to be worthy of love, she pleases only herself, she loves only herself, while no one pleases her. She comes to find someone pleasing, that is, she perceives the cause of her joy in someone else, only when she no longer thinks of pleasing. In short, she becomes l'aimante, the lover, only when she abandons Ie soin d'etre aimable, the desire to please, to be worthy of love.
An utterly dark spot : gaze and body in early modern philosophy by Miran Bozovic, Slavoj Zizek