Leviathan as the symptom og being

I can summarize the purpose of this thesis as follows: First, to turn Hobbes' political philosophy into a social theory within the field of sexuality; second, to indicate the parallels among Aristotle, Hobbes, Kant, Hegel, Heidegger, Focault, Derrida, Girard, Kristeva, and Žižek; third, to show how Lacanian psychoanalysis has been turned into a social theory by Žižek; fourth, to put forth the correspondence between the political philosophy of Hobbes and Lacanian-Žižekian psychoanalysis; fifth, to annex Aristotelian metaphysics, Hobbesian political theory, and the economy of privacy ignored by Žižek to his theory. When we have supposed or claimed that we genuinely start to talk about sexuality, we have socially decided on silencing the very pathology of sexuality, its inter-subjective daily empirical manifestation, the symptoms transgressing our ideological fantasy that makes for us possible and necessary to imagine that no sexual interaction ever takes place among us even in the meetings we show ourselves off with our sexual identities since we designated the limits of this talk as "pathological" sexual identities from the very beginning. The abject symptoms (e.g., arousal, lustfulness, intentional or unintentional molestation, etc. which violate the social fantasy we create vis-à-vis our (sexual) relations have been masked not only in our daily lives but also in our socilogical works. Therefore, the relationship between fantasy and symptom should be scrutinized thoroughly so as to give a sound answer to these question of sexuality. And this can only be possible through the ontological analysis of the relationship between exception and rule, and of the dichotomies which are the continuations of this dichotomy such as particular and universal, example and class, a/dunamis and energeia, slave and master, privation and privacy, the Leviathan and state of politics/society, transcendental subject and fenomena, Geist and idea, dasein and Sein, the Real and reality, supplement and Law, the state of exception and law, oikos and polis, woman and man, animal and human. To do such an analysis, it is a must to read the most canonical texts of the Continental Philosophy in their relation to one another. In order to descry the necessity and the certainity of the relation of Lacanian psychoanalysis as the inventor of the duality of fantasy-symptom that constitutes the kernel of the question of sexuality that we put forward with the philosophy which undertakes analyses encompassing the entirety of the duality of rule-exception, we have to concede the fact that all the dualities standing at the heart of Lacan's theory (woman-man, unconscious-conscious, subject of enunciation-subject of enunciated, the Real-symbolic, jouissance-pleasure [principle], small other-big Other, drive-instinct, action-deed, death-symbol, desire-demand, master signifier [point de capiton]-[chain of] signifier, gaze-look, full speech-speech, dream-reality, Thing-Symbolic order) come into being in the dialectical structure of the rule-exception dichotomy unceasingly deconstructing itself. According to us, the first (modern) philosopher who explicitly probed the paradoxical ontology of the rule-exception relationship is Hobbes: The Leviathan is the (constitutive) exception to the state of politics/society – it is both in and out of the state of politics. At the same time, since the question of sexuality in relation with fantasy-symptom duality in fact belong to the realm of psychoanalysis and the reason why we appeal to Hobbes is to show how psychoanalysis waltzs with the Continental Philosophy and the Sociology related to this philosophy accross the boundless and slippery floor of rule-exception with a perfect harmony, in the other half of the thesis we locate Žižek who turned Lacanian psychoanalysis into an extremely sophisticated social theory by comparing it to the Continental Philosophy. In this way, we try to reveal to "Victorian eyes" that Hobbes and Žižek, long before we see, had been waltzing as if they are one single body. By "Hobbes" we do not mean his whole philosophy, but rather the chapters on the state of nature and the social contract in Leviathan. In these short chapters, we discern the fundamentals of the notions of Lacanian psychoanalysis put to circulation in the market of social theory by Žižek. Thus all of the philosophers Žižek employs to elucidate and to confirm Lacan elucidate and confirm Hobbes, too. In this thesis, I tried both to determine and to illuminate the connections between Hobbes and Žižek (and Kant, Hegel, Marx, and Lacan, and also Aristotle, Schmitt, Foucault, Agamben, and Derrida accordingly) and furthermore to show that the Lacanian psychoanalysis discussed by Žižek corresponds exactly to a social theory. In that vein, I tried to clarify Žižek's notions of ideology, subject, (social) reality, fantasy, symptom-sinthome, phallus, real-imaginary-symbolic (registers), big Other, name-of-the-father, jouissance, desire, objet petit a, Law, man, woman, and antagonism in a Hobbesian frame, and Hobbes' notions of the state of nature, the Leviathan, the state of politics, and the social contract in a Žižekian frame. Key Words: Leviathan, political theory, privacy, social theory