Zizek on the Jew as symptom and Fascist social fantasy (κλικ)

rom _The Sublime Object of Ideology_:

αποσπασμα 

[...] At first sight it could seem that what is pertinent in an analysis of ideology is only the way it functions as a discourse, the way the series of floating signifiers is totalized, transformed by a unified field through the interventions of certain 'nodal points'. Briefly: the way the discursive mechanisms constitute the field of ideological meaning; in this perspective the enjoyment-in-signifier would be simply pre-ideological, irrelevant for ideology as a social bond. But the case of so-called 'totalitarianism' demonstrates what applies to every ideology, to ideology as such: the last support of the ideological effect (of the way an ideological network of signifiers 'holds' us) is the non-sensical, pre-ideological kernel of enjoyment. In ideology 'all is not ideology (that is ideological meaning)', but it is this very surplus which is the last support of ideology. That is why we could say that there are two complementary procedures of the 'criticism of ideology': 

-one is *discursive*, the 'symptomal reading' of the ideological text bringing 'deconstruction' of the spontaneous experience of its meaning--that is, demonstrating how a given ideologcal field is a result of a montage of heterogeneous 'floating signifiers', of their totalization through the intervention of certain 'nodal points';--the other aims at extracting the kernel *enjoyment*, at articulating the way in which--beyond the field of meaning but at the same time internal to it--ideology implies, manipulates, produces a pre-ideological enjoyment structured in fantasy.

To exempify this necessity of supplementing the analysis of discourse with the logic of enjoyment we have only to look again at the special case of ideology, which is perhaps the purest incarnation of ideology as such: anti-semitism. To put it bluntly: 'Society doesn't exist', and the Jew is its symptom.

On the level of discourse analysis, it is not difficult to articulate the network of symbolic overdetermination invested in the figure of the Jew. First, there is displacement: the basic trick of anti-semitism is to displace social antagonism into antagonism between the sound social texture, social body, and the Jew as the force corroding it, the force of corruption. Thus it is not society itself which is 'impossible', based on antagonism--the source of corruption is located in a particular entity, the Jew. This displacement is made possible by the association of Jews with financial dealings: the source of exploitation and of class antagonism is located not in the basic relation between the working and ruling classes but in the relation between the 'productive' forces (workers, organizers of production...) and the merchants who exploit the 'productive' classes, replacing organic co-operation with class struggle.