OVER-Identify with ME!

It is against the background of this constitutive tension of the Law between public-written Law and superego that one should comprehend the extraordinary critical-ideological impact of the Neue Slowenische Kunst, especially of Laibach group. In the process of disintegration of socialism in Slovenia, they staged an aggressive inconsistent mixture of Stalinism, Nazism, and Blut und Boden ideology. The first reaction of the enlightened Leftist critics was to conceive of Laibach as the ironic imitation of totalitarian rituals; however, their support of Laibach was always accompanied by an uneasy feeling: "What if they really mean it? What if they truly identify with the totalitarian ritual?" -or, a more cunning version of it, transferring one's own doubt onto the other: "What if Laibach overestimates their public? What if the public takes seriously what Laibach mockingly imitates, so that Laibach actually strengthens what it purports to undermine?" This uneasy feeling is fed on the assumption that ironic distance is automatically a subversive attitude. What if, on the contrary, the dominant attitude of the contemporary "postideological" universe is precisely the cynical distance toward public values? What if this distance, far from posing any threat to the system, designates the supreme form of conformism, since the normal function of the system requires cynical distance? In this sense the strategy of Laibach appears in a new light: it "frustrates" the system (the ruling ideology) precisely insofar as it is not its ironic imitation, but over-identification with it - by bringing to light the obscene superego underside of the system, over-identification suspends its efficiency. (In order to clarify the way this baring, this public staging of the obscene fantasmatic kernel of an ideological edifice, suspends its normal functioning, let us recall a somehow homologous phenomenon in the sphere of individual experience: each of us has some private ritual, phrase [nicknames, etc.] or gesture, used only within the most intimate circle of closest friends or relatives; when these rituals are rendered public, their effect is necessarily one of extreme embarrassment and shame - one has a mind to sink into the earth.)The ultimate expedient of Laibach is their deft manipulation of transference: their public (especially intellectuals) is obsessed with the "desire of the Other" -what is Laibach's actual position, are they truly totalitarians or not?- i.e., they address Laibach with a question and expect from them an answer, failing to notice that Laibach itself does not function as an answer but a question. By means of the elusive character of their desire, of the indecidability as to "where they actually stand," Laibach compels us to take up our position and decide upon our desire. Laibach here actually accomplishes the reversal that defines the end of psychoanalytical cure. At the outset of the cure is transference: the transferential relationship is put in force as soon as the analyst appears in the guise of the subject supposed to know - to know the truth about the analysand's desire. When, in the course of the psychoanalysis, the analysand complains that he doesn't know what he wants, all this moan and groan is addressed to the analyst, with the implicit supposition that the analyst does know it. In other words, i.e., insofar as the analyst stands for the Big Other, the analysand's illusion lies in reducing his ignorance about his desire to an "epistemological" incapacity: the truth about his desire already exists, it is registered somewhere in the Big Other, one has only to bring it to light and his desiring will run smoothly. The end of the psychoanalysis, the dissolution of transference, occurs when this "epistemological" incapacity shifts into "ontological" impossibility: the analysand has to experience how the Big Other also does not possess the truth about his desire, how his desire is without guarantee, groundless, authorized only in itself. In this precise sense, the dissolution of transference designates the moment when the arrow of the Question that the analysand pointed at the analyst turns back toward the analysand himself: first, the analysand's (hysterical) question addressed to the analyst supposed to possess the answer; then, the analysand is forced to acknowledge that the analyst himself is nothing but a big Question mark addressed to the analysand. Here one can specify Lacan's thesis that an analyst is authorized only by himself: an analysand becomes analyst upon assuming that his desire has no support in the Other, that the authorization of his desire can only come from himself. And insofar as this same reversal of the direction of the arrow defines drive, we could say (as Lacan does say) that what takes place at the end of the psychoanalysis is the shift from desire to drive.

Slavoj Zizek, ""Why are Laibach and NSK not Fascists?"