7. Seventh Lecture: “B” - The Indivisible Remainder
In this lecture, we explore an intriguing connection between the works of various thinkers—from Kant, Hegel, and Schelling (naturally) to Lacan, Žižek, and other contemporary philosophers. The core idea is straightforward: it mirrors the concept of the black dot in the Yin within Yang (and vice versa). Chaos is essential for sustaining order and fostering growth.
In essence, “B” in the Weltformel represents the absolutely impossible—a remnant of primordial chaos that must exist to enable the functioning of the entire system. It serves as the most crucial catalyst: an indefinable element that can only be identified by the traces it leaves behind.
The Indivisible Reminder “B”
There is also, evidently, a psychological aspect directly linked to consciousness and the contradictions within our psyche. "B" (in the "Weltformel") acts as the crucial qualifier that enables the formula as a whole to function. Situated in the unconscious, it serves as the vital catalyst for reactions and irrationality, the source of imbalance, and the disruptor of order, comparable to the "Real" in Lacan's framework.
As "B" originates from the absolute, it cannot be fully described. Schelling asserts: "The negating potency (B), which, as the potency opposed to the essence or that which truly is, cannot be called that which is, although on that account, it by no means is not or is nothing." Similarly, Lacan refers to the Real as "the impossible, the limit of thought, the point beyond which it cannot go."
Schelling regarded "B" as an "irreducible remainder," describing it as "the negating potency... the power (that is, the possibility) to posit the affirming potency." Žižek extends this idea, referring to "B" as the "indivisible remainder," aligning it with Lacan's concept of the Real. Žižek explains: "The Real is not only that which resists symbolization, but also the very disturbance of the symbolic order which makes symbolic representation possible.” Lacan encapsulates this by stating: "The Real is the impossible that disrupts the symbolic order."
Schelling also emphasized the necessity of irrationality and "madness" for both systems and individuals to achieve coherence. He writes: "[There is no greatness] without a continual solicitation to madness which, while it must be overcome, must never be completely lacking.”
He even contends, "Hence complete lack of madness leads to another extreme, to imbecility (idiocy)," and further elaborates: "What is the foundation ['die Basis'] of the human spirit in the proper sense of the word foundation? Answer: the irrational ['das Verstandlose']. … The most profound essence of the human spirit—nota bene: only when considered in separation from the soul and thus from God—is madness ['der Wahn-Sinn']."
What does this "madness" signify, and how do Schelling's and Lacan's ideas interconnect on this point? The answer becomes clear when we relate these concepts to real-world systems.
The coherence and functionality of any system hinge on the inherent uncertainty and irrationality embedded within it. This implies that certain foundational assumptions or axioms cannot be proven or deduced within the system itself.
Consider, for instance, a scenario where a police officer suspects an innocent individual and decides to take them in for interrogation. To the innocent person, this may seem irrational and unreasonable. The individual may perceive the officer's actions as an unjust exertion of control, potentially reacting with anger—resulting in their arrest. This scenario reveals the "madness" at play.
According to the "Weltformel," the entire system (society, state, or country) operates because of a connection between abstract balance and a concrete individual (in this case, the officer), who is permitted — within limits — to be irrational, capricious, egoistic, irritated, demanding, and harsh.
The officer's broad spectrum of potential reactions (ranging from apologizing to arresting the individual) introduces an irrational, contingent element into the situation. This irrationality signifies that the officer is not merely "another person" but embodies the "B" that sustains "the stability and justice of the entire state." For the system to remain stable, some level of individual suffering may be inevitable for those who fail to grasp this dynamic.
It is precisely through this "irrational exception" that the universal rational system of the state reveals itself. Through "B," the system manifests, adapts, and persists — living, breathing, and evolving to ensure its survival.
