Introduction: “Tolerance as an Ideological Category” by Slavoj Žižek
“Tolerance as an Ideological Category” by Slavoj Žižek first appeared in Critical Inquiry in the Summer 2008 issue (Vol. 34, No. 4, pp. 660-682), published by the University of Chicago Press. This seminal work critiques the elevation of tolerance as a central ideological principle in liberal multiculturalism, arguing that it functions as a post-political substitute for addressing deeper systemic issues of inequality, exploitation, and injustice. Žižek contends that contemporary politics has become depoliticized through the “culturalization” of conflicts, reducing political struggles to questions of cultural differences and framing tolerance as the remedy. He contrasts this with the “politicization of culture,” a radical return to addressing underlying structural inequities. Central to Žižek’s argument is the paradox of liberal tolerance, which often upholds a universalist framework while subtly privileging Western cultural norms and disguising mechanisms of domination under the guise of individual autonomy and multiculturalism. This work’s significance in literary theory and cultural studies lies in its challenge to the depoliticized nature of cultural critique and its call for a return to emancipatory politics. By analyzing the ideological underpinnings of tolerance, Žižek reshapes the discourse on cultural identity, universality, and the role of political struggle in addressing systemic oppression.
Summary of “Tolerance as an Ideological Category” by Slavoj Žižek
- Culturalization of Politics:
- Žižek critiques the reduction of political struggles (inequality, exploitation, injustice) into issues of cultural tolerance. This “culturalization” depoliticizes inherently political problems by framing them as clashes between immutable cultural differences (Žižek, 2008, p. 660).
- He argues for a “politicization of culture,” opposing the post-political substitution of tolerance for genuine political struggle.
- Post-Political Ersatz:
- The retreat from substantive justice (welfare states, socialist projects) has resulted in tolerance replacing political emancipation as the ideal. This transition indicates the depoliticization of power and citizenship (Žižek, 2008, p. 661).
- Clash of Civilizations and Liberalism’s Paradoxes:
- Žižek critiques Samuel Huntington’s “clash of civilizations” as an ideological trope that naturalizes cultural differences, equating them with insurmountable barriers (Žižek, 2008, p. 661-662).
- Liberalism itself paradoxically privileges Western culture by asserting individualism as universal, reinforcing cultural biases (Žižek, 2008, p. 663).
- Tolerance and Intolerance:
- The liberal idea of tolerance is intrinsically contradictory—it necessitates intolerance toward cultures deemed intolerant (Žižek, 2008, p. 665).
- Žižek examines the limits of liberal tolerance, using examples such as feminist support for military interventions in Afghanistan, highlighting the paradox of “tolerant” aggression (Žižek, 2008, p. 665-666).
- Freedom of Choice as Illusion:
- Liberalism’s emphasis on “free choice” is critiqued. Žižek argues that cultural embeddedness often undermines genuine freedom, as seen in Amish communities or veiling practices (Žižek, 2008, p. 666-667).
- True choice emerges only when individuals are removed from their original cultural contexts, creating a tension between individual autonomy and cultural belonging.
- Universality and Particularity:
- Authentic universality arises not as an abstraction but through struggles within specific contexts, destabilizing particular identities from within (Žižek, 2008, p. 668).
- This tension between universal and particular is central to emancipatory movements and cannot be reduced to cultural relativism (Žižek, 2008, p. 669).
- Critical Engagement with Liberalism:
- Žižek recognizes the emancipatory potential of liberalism while critiquing its Eurocentric biases and superficial anti-essentialism (Žižek, 2008, p. 670).
- He advocates a “universality-for-itself,” emphasizing solidarity in shared struggles that transcend cultural divides (Žižek, 2008, p. 673).
- The Role of Habits and Social Norms:
- Žižek explores the “obscene underside” of social habits and norms, arguing that they sustain power structures and ideological institutions, as exemplified by the Catholic Church’s handling of pedophilia scandals (Žižek, 2008, p. 680-681).
- Radical emancipatory politics must confront and transform this hidden ideological infrastructure (Žižek, 2008, p. 682).
Theoretical Terms/Concepts in “Tolerance as an Ideological Category” by Slavoj Žižek
| Theoretical Term/Concept | Explanation | Context in the Essay |
| Culturalization of Politics | The transformation of political and economic issues into cultural differences, rendering them as naturalized and unchangeable. | Žižek critiques this as the liberal multiculturalist approach, which depoliticizes fundamental conflicts (Žižek, 2008, p. 660). |
| Post-Political Ersatz | A substitute for genuine political struggle, where tolerance becomes the proposed solution rather than emancipation or justice. | Illustrates the shift from active political engagement to passive cultural accommodation (Žižek, 2008, p. 661). |
| Clash of Civilizations | Samuel Huntington’s concept, critiqued by Žižek as reducing global conflicts to cultural incompatibilities. | Žižek frames this as an ideological operation that masks underlying economic and political inequalities (Žižek, 2008, p. 662). |
| Universal vs. Particular | The tension between abstract universality and concrete particularity; universality emerges through struggles within specific contexts. | Žižek uses this framework to explore how emancipatory politics destabilizes fixed identities (Žižek, 2008, p. 668-669). |
| Tolerance Paradox | Liberalism’s tolerance necessitates intolerance toward cultures deemed intolerant, creating a contradiction. | Explored through examples like feminist support for military interventions in Islamic contexts (Žižek, 2008, p. 665-666). |
| Freedom of Choice | The liberal ideal of individual choice, which Žižek critiques as illusory due to cultural embeddedness and systemic constraints. | Examples include Amish adolescents and Muslim women’s veiling practices (Žižek, 2008, p. 666-667). |
| Effective Universality | A universality that is not abstract but emerges through the experience of struggles that reveal inadequacies within particular identities. | Žižek contrasts this with liberalism’s superficial universality (Žižek, 2008, p. 669-670). |
| Symbolic Efficiency | The capacity of symbolic structures (like laws and rights) to influence material reality and social practices. | Žižek emphasizes how formal structures like universal rights have transformative political potential despite their limitations (Žižek, 2008, p. 669). |
| Obscene Underside | The hidden, disavowed practices and norms that sustain public institutions and social order. | Examples include the Catholic Church’s handling of pedophilia scandals and unwritten rules of Soviet society (Žižek, 2008, p. 680-681). |
| Habits and Social Norms | Informal rules that guide behavior and define social identities, often embodying violence or exclusion. | Žižek explores how these norms operate as the invisible foundation of ideological and institutional practices (Žižek, 2008, p. 681). |
| Kulturlos Subject | The notion of a universal subject stripped of cultural particularities, which Žižek critiques as both impossible and rooted in Western individualist ideologies. | Žižek connects this to liberalism’s failure to recognize its own cultural biases (Žižek, 2008, p. 663). |
| Emancipatory Struggle | A struggle that unites individuals across cultural divides by addressing shared experiences of oppression and exclusion. | Advocated by Žižek as the alternative to the liberal focus on tolerance (Žižek, 2008, p. 673). |
| Cunning of Reason | Hegelian concept where actions driven by particular interests inadvertently serve universal purposes. | Žižek applies this to illustrate how liberalism’s universal claims are undermined by its Eurocentric particularities (Žižek, 2008, p. 671). |
Contribution of “Tolerance as an Ideological Category” by Slavoj Žižek to Literary Theory/Theories
1. Critique of Liberal Multiculturalism (Postcolonial Theory)
- Emphasis on Structural Inequalities: Žižek critiques liberal multiculturalism for masking structural inequalities with a façade of cultural tolerance (Žižek, 2008, p. 660).
- Contribution: Highlights how postcolonial theory can move beyond cultural relativism to address economic and political inequalities.
- Tolerance as a Colonial Tool: Liberal tolerance justifies Western domination by framing non-Western cultures as intolerant or barbaric (Žižek, 2008, p. 666).
- Contribution: Deepens postcolonial critiques of Western universalism and interventionist practices.
2. Marxist Critique of Ideology (Marxist Literary Theory)
- Commodity Fetishism and Universal Rights: Žižek ties liberal human rights discourse to Marx’s analysis of commodity fetishism, showing how formal universality conceals class interests (Žižek, 2008, p. 669).
- Contribution: Extends Marxist critiques to the cultural and symbolic dimensions of literature and ideology.
- Revolutionary Universality: Advocates for universality emerging from class struggle, challenging bourgeois narratives of neutrality and equality (Žižek, 2008, p. 673).
- Contribution: Reframes Marxist approaches to literature, focusing on universality as a site of contestation rather than bourgeois co-optation.
3. Psychoanalytic Insights into Identity (Psychoanalytic Literary Theory)
- Obscene Underside of Institutions: Institutions, like literature, often have repressed, disavowed elements that sustain their surface structures (Žižek, 2008, p. 680).
- Contribution: Adds to psychoanalytic readings by revealing how repressed cultural ideologies shape literary production.
- Subjectivity and the Culturlos Ideal: Challenges the notion of the autonomous, rational subject in liberal thought, emphasizing the split and fragmented nature of identity (Žižek, 2008, p. 663).
- Contribution: Reinforces psychoanalytic approaches that view the subject as inherently divided and shaped by ideological structures.
4. Deconstruction of Universalism (Postmodern Literary Theory)
- Critique of Essentialism: Žižek problematizes essentialist notions of identity by illustrating how liberalism treats Western individualism as universal (Žižek, 2008, p. 665).
- Contribution: Advances postmodern critiques of essentialism, showing how universality is contingent and context-dependent.
- Tolerance as a Discursive Construct: Explores how tolerance functions as a hegemonic discourse, rather than a neutral or universal principle (Žižek, 2008, p. 665).
- Contribution: Builds on Foucault’s idea of discourse to analyze power relations within cultural narratives.
5. Challenges to Reader-Response Theory
- Symbolic Exchange and Habits: Literature, like habits, functions through symbolic gestures that engage readers in shared social norms (Žižek, 2008, p. 681).
- Contribution: Suggests that reader responses are shaped not just by textual interpretation but by broader ideological rituals embedded in culture.
6. Political Aesthetics (Cultural Materialism)
- Literature as a Site of Struggle: Žižek emphasizes how literature, like politics, can serve as a space where universal values are contested and redefined (Žižek, 2008, p. 673).
- Contribution: Enriches cultural materialist approaches by framing literary texts as active participants in ideological and emancipatory struggles.
7. Hegelian Dialectics in Literary Form (Philosophical Literary Theory)
- Cunning of Reason: Žižek applies Hegel’s concept to literature, showing how particular narratives can embody universal tensions (Žižek, 2008, p. 671).
- Contribution: Encourages literary theorists to examine how narratives reveal contradictions that transcend their specific contexts.
8. Universality in Aesthetic Judgment (Aesthetic Theory)
- Art and Universality: Žižek posits that great art transcends its historical context, speaking universally across epochs (Žižek, 2008, p. 670).
- Contribution: Bridges Marxist and aesthetic theories by asserting the revolutionary potential of universalism in art and literature.
Examples of Critiques Through “Tolerance as an Ideological Category” by Slavoj Žižek
| Literary Work | Key Critique (Through Žižek’s Lens) | Relevant Concept from Žižek |
| Joseph Conrad’s Heart of Darkness | The portrayal of European imperialism as both “civilizing” and “barbaric” reflects the liberal paradox of universal tolerance masking systemic exploitation. | Culturalization of politics: framing imperialism as a clash of civilizations while ignoring economic exploitation (Žižek, 2008, p. 660). |
| Chinua Achebe’s Things Fall Apart | Okonkwo’s struggle reflects how colonial modernity disrupts traditional identities, masking its violence under the guise of bringing “universal progress.” | Liberal tolerance as a tool of colonial violence: The West imposes its values while devaluing indigenous cultures (Žižek, 2008, p. 666). |
| F. Scott Fitzgerald’s The Great Gatsby | The American Dream embodies the ideological fantasy of free choice, while class and systemic inequality persist beneath its surface. | Form of freedom: The illusion of freedom masks systemic class exploitation (Žižek, 2008, p. 669). |
| Toni Morrison’s Beloved | The ghostly presence of Beloved critiques how systemic racism is repressed and ignored by liberal universalism, presenting history as unresolved trauma. | Repressed underside of universality: Universal human rights overlook the historical trauma of slavery and its ongoing effects (Žižek, 2008, p. 673). |
Criticism Against “Tolerance as an Ideological Category” by Slavoj Žižek
- Oversimplification of Liberal Tolerance: Critics argue that Žižek dismisses the genuine value and necessity of tolerance in multicultural societies, portraying it merely as an ideological tool of control without acknowledging its practical benefits in reducing conflict.
- Limited Engagement with Postcolonial Realities: Žižek’s critique of tolerance as a form of neo-imperialism underestimates the agency of marginalized groups in resisting and reshaping imposed structures of tolerance.
- Overemphasis on Universality: His insistence on a universal struggle against cultural particularisms is seen as contradictory, potentially reproducing the same Eurocentric biases he criticizes.
- Neglect of Pragmatic Solutions: Žižek critiques the failures of political liberalism without offering clear or feasible alternatives to addressing social conflicts and cultural differences.
- Potential Misreading of Multiculturalism: Some scholars argue that Žižek conflates multiculturalism with neoliberalism, failing to recognize the diversity and complexity within multicultural practices and theories.
- Binary Framing of Political Ideologies: Žižek’s critique relies heavily on dichotomies, such as cultural vs. political struggles, which can obscure nuanced intersections between the two.
- Abstract Philosophical Approach: His theoretical arguments, though provocative, are sometimes criticized as disconnected from practical realities and overly reliant on abstract psychoanalytic and Marxist frameworks.
- Accusation of Pessimism: Žižek’s critique of tolerance as a post-political solution is seen by some as overly cynical, undermining the potential for tolerance to coexist with broader emancipatory political movements.
- Inconsistency in Critique of Identity Politics: While Žižek critiques identity politics for fragmenting universal struggles, he has been accused of ignoring the role of identity in forming coalitions that address structural inequities.
Representative Quotations from “Tolerance as an Ideological Category” by Slavoj Žižek with Explanation
| Quotation | Explanation |
| “Tolerance is their postpolitical ersatz.” | Žižek critiques the rise of tolerance as a replacement for substantive political action, suggesting it serves as a depoliticized substitute for addressing systemic inequality and injustice. |
| “The retreat from more substantive visions of justice heralded by the promulgation of tolerance today is part of a more general depoliticization of citizenship and power.” | Žižek emphasizes that promoting tolerance as an end in itself reflects a broader withdrawal from engaging in political struggles for justice and equity. |
| “The clash of civilizations is politics at the end of history.” | Critiquing Samuel Huntington, Žižek views the “clash of civilizations” narrative as a way to frame conflicts in cultural terms rather than as political or economic struggles, reinforcing a depoliticized world order. |
| “Culture is by definition collective and particular, parochial, exclusive of other cultures.” | Žižek contrasts the collective exclusivity of culture with the universality of the individual, exposing a paradox in liberalism’s approach to culture as privatized and stripped of its binding communal power. |
| “There are limits to tolerance, and to be tolerant towards intolerance means simply to support (‘tolerate’) intolerance.” | Žižek critiques the inherent contradictions in liberal multiculturalism’s promotion of tolerance, which can inadvertently justify interventions against so-called “intolerant” cultures. |
| “A choice is always a metachoice, a choice of the modality of the choice itself.” | This quotation underscores Žižek’s argument that the conditions under which choices are made often predetermine outcomes, making the notion of free choice illusory in many cultural and political contexts. |
| “The philosophical underpinning of this ideology of the universal liberal subject… is the Cartesian subject.” | Žižek critiques the liberal conception of the universal subject, rooted in Cartesian autonomy, as inherently biased and reflective of Western cultural values rather than a neutral universalism. |
| “The key moment of any theoretical… struggle is the rise of universality out of the particular lifeworld.” | Žižek highlights the necessity of identifying universal struggles that transcend particular cultural or social contexts, arguing for a universal solidarity rooted in shared antagonisms rather than cultural identities. |
| “What unites us is the same struggle.” | Advocating for a global emancipatory movement, Žižek suggests that solidarity should emerge from shared struggles against systemic oppression rather than a superficial tolerance of cultural differences. |
| “Habits are thus the very stuff our identities are made of; in them, we enact and thus define what we effectively are as social beings.” | This statement delves into how social norms and habits shape identities, often embedding systems of violence and exclusion within their practices, which Žižek critiques as sustaining oppressive structures under liberal ideologies. |
Suggested Readings: “Tolerance as an Ideological Category” by Slavoj Žižek
- Žižek, Slavoj. “Tolerance as an Ideological Category.” Critical Inquiry, vol. 34, no. 4, 2008, pp. 660–82. JSTOR, https://doi.org/10.1086/592539. Accessed 3 Dec. 2024.
- Patel, Alpesh Kantilal, and Yasmeen Siddiqui, editors. “DEREK CONRAD MURRAY.” Storytellers of Art Histories, NED-New edition, Intellect, 2022, pp. 187–96. JSTOR, https://doi.org/10.2307/j.ctv36xvjw3.32. Accessed 3 Dec. 2024.
- TAYLOR, PAUL. “Žižek’s Brand of Philosophical Excess and the Treason of the Intellectuals: Wagers of Sin, Ugly Ducklings, and Mythical Swans.” The Comparatist, vol. 38, 2014, pp. 128–47. JSTOR, http://www.jstor.org/stable/26237373. Accessed 3 Dec. 2024.
- BJELIĆ, DUŠAN I. “‘MATERNAL SPACE’ AND INTELLECTUAL LABOR: GRAMSCI VERSUS KRISTEVA AND ŽIŽEK.” College Literature, vol. 41, no. 2, 2014, pp. 29–55. JSTOR, http://www.jstor.org/stable/24544317. Accessed 3 Dec. 2024.