Simon Gros

In his address at the Oxford Union, Slavoj Žižek explores the evolution of modern political dynamics, focusing on what he terms “soft fascism” and the alarming rise of shamelessness in public life. Žižek describes soft fascism as a political phenomenon where capitalist development is maintained by a strong state apparatus, legitimized by traditional or ideological narratives. Unlike overt forms of fascism that rely on explicit violence, this version operates under a veneer of controlled order, offering a conservative revolution that seeks to prevent the social disintegration caused by unrestrained capitalism. He identifies countries like China and India as embodying this model, where economic liberalization is tightly managed by ideological state policies.

Žižek engages with the metaphor of quantum mechanics to explain contemporary societal states, suggesting that we exist in a condition of “superposition,” where multiple futures are possible. The interplay of ecological crises, global conflicts, and population migrations makes the direction of society deeply unpredictable. He reflects on the potential paths ahead, speculating that the future might bring either a form of socialism or a descent into barbarism. However, he expresses a pessimistic belief that soft fascism is the most probable outcome, combining economic progress with ideological control to maintain societal order.

He critiques the rise of rogue states, where governments can no longer sustain legitimacy through legal means and instead resort to violent or extralegal actions. Haiti’s gang rule, Russia’s Wagner Group, and extremist elements in the United States serve as examples of this breakdown. Žižek laments the increasing normalization of such disorder and the erosion of ethical standards in governance. This trend, he argues, is mirrored by a disturbing cultural shift toward shamelessness. Public figures now exhibit behaviors that would have been unacceptable a decade ago, and this loss of shame has profound implications for social morality and accountability.

When discussing artificial intelligence, Žižek questions the prevailing discourse that focuses on whether AI can think like humans. He contends that this question is reductive, as AI may develop forms of cognition that differ fundamentally from human thought. He highlights uniquely human traits such as rituals and swearing, which express our existential struggle with language and meaning. These experiences, he argues, are unlikely to be replicated by AI, as they reflect deeper aspects of human consciousness.

The talk culminates in a reflection on the necessity of restoring a sense of shame in public discourse. Žižek believes that the permissiveness of modern society has led to a loss of ethical boundaries, allowing leaders to engage in obscene or unethical behavior without consequence. He calls for a reinvigoration of shame as a counterbalance to this trend, suggesting that psychoanalysis, rather than eliminating authority, should help re-establish the moral constraints needed to foster accountability and decency. His critique underscores a broader concern for the direction of contemporary politics and the fragile state of ethical values in public life.

In his second segment at the Oxford Union, Slavoj Žižek examines the re-election of Donald Trump, the inadequacies of liberal democracy, and his concerns for Western values. He begins by critiquing liberal democracy’s inability to address the complex challenges of the contemporary world, suggesting that the current system lacks the resilience and efficiency required to cope with crises such as social inequality, global conflicts, and ideological polarization.

Žižek offers a nuanced perspective on atheism, arguing that a meaningful atheistic position can only emerge through an engagement with Christianity. He sees the Christian concept of God’s embodiment in Christ and the collective solidarity represented by the Holy Ghost as essential for understanding human freedom. For Žižek, the absence of God creates a space for genuine collective responsibility and egalitarian community, concepts he believes are lost in traditional materialism, which he criticizes for its hidden theological underpinnings.

Turning to Trump’s re-election, Žižek expresses deep concern and regret over his earlier support for Trump as a disruptive force. He reflects that while he initially believed Trump’s victory might provoke a necessary social reaction, the reality has been far more troubling. The persistence of Trump’s appeal, Žižek argues, is less about Trump’s own strength and more about the Democratic Party’s failures. He points to the Democrats’ inability to embrace progressive figures like Bernie Sanders and Alexandria Ocasio-Cortez, arguing that their fear of leftist positions alienates disillusioned voters. He also criticizes the Democratic establishment for focusing on consensus rather than bold ideas, which contributes to their ongoing struggles.

Žižek explores the deeper ideological currents driving Trump’s popularity, noting that traditional assumptions about voter demographics, such as race and gender, oversimplify the complexity of political motivations. He highlights how Trump’s vulgarity and dishonesty paradoxically strengthen his appeal by fostering a sense of authenticity and relatability among his supporters. This phenomenon, Žižek suggests, reveals a broader societal depravity where moral corruption and cynicism are not just tolerated but embraced.

On the global stage, Žižek fears that Trump’s cautious approach may lead to a gradual erosion of rights, particularly concerning issues like abortion and contraception. He warns that this incremental shift could destabilize Western liberal values, undermining democracy from within. He also discusses the growing disconnect between Western values, such as LGBTQ+ rights and women’s rights, and anti-colonial struggles in the Global South. This tension, exemplified by Uganda’s anti-LGBTQ legislation framed as resistance to Western imperialism, highlights the challenges of promoting universal human rights in a world fractured by historical grievances.

Žižek critiques the BRICS nations for their hypocrisy, noting that while they oppose Western imperialism, they often ignore human rights abuses within their own borders. He references Putin’s alliances with the Taliban and other authoritarian regimes, emphasizing the dangers of a geopolitical order that prioritizes opposition to the West over genuine social justice.

Concluding his talk, Žižek stresses the need for long-term political thinking to address global crises effectively. He laments the short-term focus of Western democracies, contrasting it with China’s strategic planning for decades into the future. For Žižek, the survival of liberal democracy depends on its ability to adapt and strengthen in the face of these existential challenges. He leaves his audience with a sobering reflection on the fragility of Western values and the urgent need for a more resilient and visionary political framework.