Kevin Gonzalez79 said:I am currently reading *The Black Swan*, and I find it difficult to shake the impression that there is an immense amount of truth packed into these pages.
http://en.wikipedia.org/wiki/The_Black_Swan_(book)
http://en.wikipedia.org/wiki/Black_swan_theory
To put it succinctly, rare and entirely unpredictable events—the kind no one could possibly anticipate even in their wildest dreams—exert the most significant influence on the trajectory of human history.
The term "Black Swan" serves as a metaphor for something fundamentally contrary to expectation and impossible to foresee.
Essentially, prior to the discovery of Australia, the world believed only white swans existed; they were the universal symbol of whiteness, and it never occurred to anyone that a black swan could actually exist.
It seems logical to me that unpredictable events are what actually drive the evolution of a society, or even humanity as a whole. If you can see a shift coming, people prepare for it. They brace themselves, which softens the blow and essentially absorbs any revolutionary energy before it can even spark.
James Lee77 said:Žižek says:
Every once in a while—totally out of nowhere, totally unpredictable, and completely outside what we can actually perceive about the struggle [you know, about what’s actually happening and how things really are, the actual State of Affairs]—this Event happens. It's like it belongs to a whole different dimension.
Take late 18th-century society in France, for example: you could study the social classes, the economic clashes, the political beef, etc.—all of that is stuff we can actually wrap our heads around. But no matter how much data you collect, you'll never be able to predict or explain the truly unexplainable event called the ''French Revolution''. That's just how an Event works; it shows up ex nihilo...
To go deeper: the Event
Here's the kicker: if anyone looks at a bunch of random ''facts'' from a specific moment in history and sees them as One single Event, they're actually participating in that Event. Like, for the French aristocracy back then, what we now call the French Revolution was probably just seen as ''just another little riot...'' But honestly, everyone who decided to see it as something New—something that breaks the old status quo—became part of that Event just by doing that. If a critical mass of people hadn't realized it was this Totally New thing, this Event, then nothing new would have actually happened.
History is basically made by the people who believe in it. 🤷
It's kind of the same with 9/11: if enough people decide it's an Event that fundamentally reshapes global relationships, then it actually becomes one. On the flip side, if most people just write it off as another media circus staged by imperialist leaders, then it isn't an Event; it's just more of the same.
The big takeaway from postmodern politics is this idea that there are no Events—that ''nothing actually happens,'' that the truth event is just some fleeting, illusory glitch, a fake identification that eventually fades away when things settle back to normal, or at best, a passing promise of redemption that we should stay far away from to avoid those scary ''totalitarian'' vibes. But against all that structural skepticism, Badiou is totally right to insist that—using his term in its full theological weight—a miracle occurs...
So, I guess you can see why a truth event is ''undecidable'': from the perspective of the System, or the ontological ''state of affairs,'' it's undecidable. ...You can only identify it from the standpoint of what Badiou calls an ''explanatory intervention''—basically, if you speak from a position of subjective engagement. Or, to put it more formally, if the act of naming the situation is actually part of the situation itself. Those chaotic happenings in late 18th-century France can only be identified as the ''French Revolution'' by the people who are willing to take the ''bet'' that such an Event exists. Badiou formally defines an intervention as ''any action where a multiplicity is recognized as one event''—so, ''it will always remain uncertain whether there was even an event, except for the intervenor [l'intervenant] who decided to commit to the situation.''
🤷
Yeah, critical mass. Who knows how many potential Truth Events have already slipped through our fingers just because they lacked that tipping point? We’ll never know, since they never actually happened. 🤔 😁
Slavoj Žižek:Quincy Jones:
| Now we can actually see why the Truth Event is considered "undecidable." From the perspective of the System—that ontological "state of affairs"—it’s impossible to pin down. You can only identify it through what Alain Badiou calls an "interpretive intervention." In plain English: you have to speak from a position of subjective commitment. Or, more formally, you have to actually step into the situation and perform the act of naming it. Take the chaotic upheavals in France during the late 18th century. Those events only get labeled the "French Revolution" if you're willing to take the bet that such a Truth Event actually occurred. Badiou defines intervention as any process where... Plurality is being mistaken for unity. The Truth Event—so that it will forever remain doubtful whether such an event actually took place, except for those who support the intervention...The speaker."...who decided to just own his situation." |
There might be some truth to this, but if these interveners want their "Truth Event" to actually count as historical, the fallout needs to be massive and impossible to ignore. For an event to truly make history, people outside the inner circle have to recognize it—even if they hate doing so—precisely because the consequences are so undeniable. If there’s no visible impact, you aren't making history; you're either just rewriting the past or suffering from some kind of collective historical autism. Or maybe it's something else entirely.
(though you could argue that acknowledging the fallout of the Truth Event is basically just a 'interpretive intervention' in itself).