to other kinds of State constitution, in which party politics as we
know it today is overcome (Aufhebung).^3
Although it may seem strange, it was only recently in the history
of Christianity, that is, just less than a hundred years ago, that the
legitimacy of the articulation between faith and politics was ques-
tioned. For centuries it seemed so natural for Christians that their
faith had a social and political dimension that nobody questioned the
pertinence of this relationship, but only the way in which this artic-
ulation should take place. It was rationalism and liberalism that
decreed the radical separation of the two spheres, reducing religion to
the private sphere and disarticulating what should always be articu-
lated. Thus, this created either a faith without efficacy, restricted to
the level of private practices, or an ingenuous faith, used so many
times for political purposes and subordinated to them. This same way,
a politics disconnected from the Transcendent and from ethical
values was also created, many times making power only something to
be conquered and to be used in one’s own benefit or in the benefit of
a small group and not for the common good. It must be observed that
in a politics detached from ethical values the very notion of Common
Good becomes ambiguous. If we affirm, in the one hand, the legiti-
macy of the articulation between faith and politics, on the other hand
we must recognise that in the last decades, however, a new and alarm-
ing phenomenon has taken place in the relationship between faith
and politics. That phenomenon is the relationship between a specific
way of experiencing faith, which has been referred to as religious fun-
damentalism, and the politics which has taken place not only among
Christians, but also among Muslims and Jews, crossing different
nations and continents, has also been referred to as religious funda-
mentalism.^4
- Fundamentalism and Perversion in Politics
Here it becomes necessary to make an interpretive analysis of the
contemporary fundamentalism phenomenon. In order to do that, we
will use some concepts from Lacanian analysis applied to culture as
approached by Slavoj Zizek.^5 We try to understand fundamentalism
from the point of view of the different structural positions that the
subject can occupy inthe Symbolic Order and in face ofit. The first
position, called hysterical,^6 is characterised by the question the sub-
ject asks the Big Other (the Symbolic Order) : ‘What am I in the eyes
of the Other? What does the Other want from me ?’ The subject struc-
turally takes the position of a question ; there is a distance and a dis-
placement, a background uncertainty that asks the Other the follow-
ing question over and over again : ‘Che Vuoi ?’This question never
A Christian Perspective 281ˇˇ