Evangelion: A Tale about the Human Condition in Poststructuralism - By Maximilian J.T.

Keller, in
intellectual cooperation with Philippe Burgine

1 - A Cruel Angel's Thesis

The theoretical framework for the following will be Hegelian Dialectics and Metaphysics, Lacanian
Psychoanalysis, Nietzschean drive duality and cycle theorem, but will further consider Althusser,
Zizek and Schopenhauer.

First we will formulate our thesis. After that we introduce the meaning of evangelions motives and
connect them to the theorems which we will explain as well. Conclusively we will draw a
comprehensive final picture of the interpretation.

Evangelion is a allegorical or parabolic take on the human condition that is rooted in but not
saturated from:

1. Weltschmerz

2. The lack in the subject and desire

3. Estrangement and hedgehogs dilemma

4. (Self)consciousness

2 - "It all returns to nothing"?!

For the beginning let us elaborate on Hegelian dialectics: It consists of a thesis, a negation that
negates the thesis position while preserving its basis and a synthesis that sublates both to a higher
plain through merging a quantity of their elements in itself.

In the beginning for Hegel all there is, is spirit (a sublated form of consciousness, the substance of
mind).

Aware of itself being one-sided it negates itself through releasing itself out of itself. Finally with rising
complexity the dialectics achieves types of spirit like consciousness out of nature (animals), further
selfconsciousness emerges in the form of humans and their spheres outgrowing the individual like
society and culture become spirit once again. Nietzsche postulated the "eternal return", the world as
a infinitely recurring cycle. Taking that into account all nature and spirit return to be an absolute
spirit just like in the beginning.

Relating to Evangelion, one can imagine that not only lifeforms are of LCL and return to it, but rather
the whole universe.

Or to quote " Komm, süßer Tod": "It all returns to nothing." (Which means everything since all
specific particulars are reduced to the abstract universal)
Beyond explaining Evangelions genesis and human instrumentality this will be important on the
matter of evangelions judeo-christian framework being rendered useless outside of aesthetical
considerations.

3. ABSOLUTE

TERROR

FIELD

3.1 - Hegel 18: Ambivalence

Estrangement will be a term we will use equivocal. The first definition will be Hegelian as he
understands estrangementoas the subject (the thinking I) recognising the world as their origin, for
they are spirit, leading to an approximation of subject and the material world, for the world as spirit
becomes object of the subject as spirit, hence the spirit becomes object of itself, but finally this
deepens the division between the world and the self-conscious. Hence the self-conscious is
estranged, yes, self-estranged.

Our second definition is the mere common understanding of an individual as isolated from others,
individuated and demarcated.

Both lead to the central concept of the Absolute-Terror-Field (AT-Field) which protects the borders of
individuality, while enforcing loneliness and isolation as well. Kaworu describes it as the light of his
soul, protection the sacred space of his and as the barrier of it's mind.

The side he remains silent about is, that loneliness and the deep conflicts within social interaction are
rooted in it.

AT-Fields are out of our dimension or even nulldimensional as is the substance of mind understood
since Descartes described the duality. The 14th Angel Leliel is a example of it, for it only projects a
spherical reflection of black and white into the world.

3.2 - Schopenhauer 4: Hedgehog's Dilemma

Another dimension is the "Hedgehog's Dilemma" (Porcupine's Dilemma in German) by

Schopenhauer. A group of porcupines seeks to warm each other through closing on a winter day, but
as closer as they get, the more they hurt each other with their spikes. So they have to strive for the
balanced distance between pain and cold. It mirrors as humans in our desire for affection and
closeness and our vulnerability and harmfulness in it.
4.0 - This will (not) be too much text

Now we will introduce Lacans Trinity of RSI (Real-Symbolic-Imaginary. They are organised as a
borromean knot, three overlapping circles that codetermine each other.

4.1 - This is (not) dialectical

4.1.1 - This is (not) the Symbolic

First let us look at the Symbolic: It is the symbolic order of language and, recognising Lacans
poststructual background, it is in extension the order of society and social reality. The order
considers of signifiers that signify a referent within the real, although failing to capture it completely.

We experience the Symbolic through our parents, authorities, society and culture, which leads us to
the Imaginary.

4.1.2 - This is (not) the Imaginary

The Imaginary topos of our phantasms and imagi o.

Central to it, is the big other(A), personifying the symbolic order. Especially the father as patriarch
plays into it, but it is our abstract master and ruler structured through all symbolic order in the end,
the common figural image of it is god. But A is marked by a lack that ultimately is a lack in the
subject, which falls into the real.

The symbolic order as A structures and constitutes our lust and desire, our boundaries and behavior.

Around six month after birth a human enters the mirror stage, where it starts to recognise itself in a
mirror or his reflection in the eyes of its mother. Achieving self-conscious it starts to individuate itself
and recognises the world as the other and the big other within their parents. In that process the
conflict of an whole reflection and a fragmentary self is solved through identification with the image
leading to a misrecognition of a similar ego and body in a reciprocal relation, just as the imaginary
and the real and the initial alienation from the other and itself as what they really is. Further the
estrangment deepens to consider their ego as a sum of multiple alter egos they are comprimised of.
Thus the imaginary order is constructed of the big other represented by the parent, an incorrect
selfimage and alienation.
4.1.3 - This is (not) the Real

What is left is the real. The real is per definition undefineable, but can be described as the
irreducible, singular leftover of a horrific, traumatising nature. It is the abyss within every human
being.

How does it relate to the other two?

First we have to talk about pleasure in the symbolic, it is constituted and regulated by the order and
the other through values and taboos. In contradiction to it stands jouissance within the real. It is
enjoying beyond the pleasure principle to the point of pain and torture, it is marked by being
repetitive, selfdestructive and being an end to itself. We experience it in smoking, excessive fitness,
eating disorders and similar phenomena. Especially the orgasm has to be named because the longing
for sex afterwards and the feelings afterwards incarnate it.

It is similar to Freud's death drive. The lack of signification within the symbolic order and by
extension in the other and so the self, is cause for jouissance which is addressed to objet petit a (a).

(a) is a regularly transferring part of the subject separate from its body. It is the jouissance we want
to extract out of an Other that is the object of a. Regularly a's object is who we desire sexual, but as
soon as we realise we cannot obtain it, it transfers into the next meaningless object.

4.1.4 - This is (not) the end

In midst of the three psychological domains is the sinthom.

It is the real jouissance, within the imaginary objet petit a, constituted and structured by the
symbolic order.

It is the part tying the three always threatend to be undone.

4.2 - This is (not) interpretation

In Evangelion this trinity is expressed through the interacting Characters and dialectically sublated in
the fight against angels.

4.2.1 - Lacan 14: Weaving a Story

It is obvious on the Individual scale: For Shinji, Gendo and Misato (especially her demands to man up)
build the big other and his symbolic order and objet petit a comes to live in Asuka, Rei, Misato and
perhaps Kaworu. Misatos big other is present in her father and perhaps Kaji who is her petit a aswell.
She has a immense tendence to jouissance in alcohol, fastfood, workaholical bevior and sexual
promiscuity.
4.2.2. - Lacan 20: Weaving a Story 2: sublime stage

On the sublated scale the imaginary are the evapilots, who are structured and expressed through the
EVAs. Also the EVA expresses the concept of the Ideological State Apparatuses who address the pilot
through ideological interpellation, forming them as subjects. This is obvious in the fact how the
Children primarily if not exclusively identify themselves in relation to their being as EVA-Pilots. About
Asuka and Shinji, one can say that they are hysteric in their conflict of questioning their identity as
pilots and their identity outside of it. The Real is made up of the Angels. This last is apparent in the
angels all being undefineable and grotesque in shape or being horrific distortions when they are
anthropomorphic or animalic.

The symbolic order here is comprised of fighting and structured by saving mankind and Gendo. Each
individual angel is an objet petit a and the fight is the pleasure and partwise already the jouissance,
while ultimately the jouissance is always the death of the angel. Further it is apparent how tey are
the real through the fact that mankind knows nothing about them except that they "attack" and that
they have an potent AT-Field, creating a huge lack in their signification. Psychotic states or Psychoses
themselves are the blurring of domains. A excellent example is Asukas inhumane state after the
assault on her mind through an angel. It was effectively an infection of her Imaginary through the
Real.

A last interesting thing is to note, how the moon created by the first impact is like objet petit a a
separate part that shapes the earth or rather its tides. Further Adam and Lilith from who the EVAs
are cloned from are the (at least) structural big other of the pilots.

So we see the characters and overarching story is significantly and recognisable lacanian in its nature
within the Hegelian/Nietzschean world.

5 - Nietzsche 16: Splitting of the Breast

The next theorem we will explore is the Nietzschean drive dualism: The Apollonian and Dionysian.
From our point of view the Apollonian can be understood as an arrow tautly strained on a bow string
whatever is aimed at, will be hit. It is excellent and in order, longing for the joy of virtue. It is
inherently conservative in its nature.

The Dionysian however mirrors it as a dancer. In its primitive form it is not more than a drunkard,
mere bacchus than dionysios, but in sublime form it is the dancer expressing rage and anger, being
creative, yet destructive; - pure entropy.

For the dance is a end to itself it is autonomous and autarkic.

It can basically viewed as Deconstruction of the World.

Looking at Evangelion there is the sentence: "The fate of destruction is also the joy of rebirth",
heavily mirrors the essence of the Dionysian.

The Apollonian is expressed in Nerv who seek to preserve the world and mankind as it is, while Seele
is the Dionysian, striving for entropy and rebirth. Further Seele instrumentalises Nerv to achieve
Human instrumentality for it is an Arrow with a guaranteed hit, while the Dionysian dancer is a
devastation without any precision.

6 - The End of Evangelion (Theorising)

6.1 - The Beginning And The End, Or Knockin' On Heavens Door

Finally we gathered all patches of the eclectic parabole Evangelion is.

The endlessly returning world emerged from the absolute spirit, winding in dialectical spirals towards
self-consciousness.

6.1.1 - Neon Genesis Evangelion I: The Second Impact

The discovery of Adam and thus the Second Impact equals a psychotic break of the world and
mankind as a whole, causing the "Children" as traumatic processing of the imaginary and the
profound symbolic change of the living like Misato, Gendo and those to become Seele. The literal
cruel Angel's thesis is the sublated Real, transcending the capabilities of human beings.

6.1.2 - Neon Genesis Evangelion II: Intermission

Until Episode I there are the years of founding Seele and Nerv, the creation of the EVAs and Yuis
dead or rather sublation into Unit 01, Shinji living alone with his teacher, Asukas childhood and the
lives of Rei. Through the EVA Asuka experiences autonomy and seeming autarky, while actually being
completely puppeteered by the symbolic order, while Rei developed armor fati: A love of fate, a total
devotion to the life Gendo structures as her big Other.

6.2 - The Series

6.2.1 - Neon Genesis Evangelion III: Shōnen yo, shinwa ni nare.

Unwillingly Shinji follows his fathers command to join him in Neo Tokyo-3.

The Real of the first Angel almost obliterates him and practically works against his interpellation.
When Gendo in one of the most patriarchal positions in filmography interpellates him as
embodiment of the Ideological State Apparatus of the Symbolic Order and as Big Other, Shinji
obviously and promptly rejects it. But when the Angel causes the Seismis Disruption, the
Interpellation already effected him: an subconscious identification happend and the EVA as his
symbol imitates his movement, before actually accepting the ideological identity. Agreeing to pilot
the EVA he promptly fails, for his self is not properly tied to its symbol yet. In the first observable
psychotic break of an EVA, Unit 01 goes berserk and kills the Angel.

6.2.2 - NGE IV - Intermission II

The next episodes care about the aftermath, superficial parts of the back story and the social
dimension of the human condition. Most important is the relation to Rei for she is his prototype of an
objet petit a and half oedipal because she is cloned from his mother and lilith. Just prototype for his
desire and jouissance dont realise until the End of Evangelion. Nonetheless he shows interest in her,
seeks contact and is promptly confronted with the porcupine's dilemma, for she endorses and they
make a borderline sexual experience in her apartment. Further Tojis Assault deepens the conflict of
human sociality. Noteworthy is Jet Alone in "Episode 7: A Human Work", as a manmade EVA-
replacement it is a mere Symbol without reference to the real or structuralist relation to a imaginary,
which dooms it from the first second.

6.3 - The End of Evangelion I

6.3.1 Foreplay

Seele starts to eradicate Nerv as core of the Apollonian World Order.

Misato forces the catatonic Shinji, who is not comatose like Asuka to the EVA until she reinforces his
activity through awakening his desire for her.

While fighting the EVA-mass production Asuka realises the meaning of the ATF and dies shortly after.

Rei rejects Gendo and begins the 3rd impact with Shinji.

6.3.2 - Orgasm I - Unification

Shinji and the mass production EVAs merge to jewish-mysticist life tree Sephiroth and the AT-Fields
begin to dissolve, hence the physical bodies as signs which by extension effects the imaginary and all
that remains is a universal spirit, the absolute, blissful real.

Audiovisual this process is marked by ecstatic moans, crying for mother, outlined intercourse,

Vulva-imagery, symbolic and actual breasts representing the first, primate of pleasure, that fulfills
the desire for closeness, hunger and thirst in one.

The experience of dissolving happens in a hug and kiss, representing unification and being the desire
to unify before, with the Anti-AT-Field as a representation of the persons objet petit a.

Shinji experiences a moment of being a child where he deconstructs a sand-pyramid possibly

representing Nerv-HQ.
The unification escalates the social condition to the peak conflict of the desire to possess the objet
petit a and the disgust and rejection of the strangeness and otherness defining the objet. Finally the
mass production EVAs who grew Reis face shove their lances as deep as possible through their chest
in an audiovisual orgasmic moment, when all lifeforms dissolve. And the crucified Unit 01 sinks into
an vaginal third eye that grew on the forehead of the godly Rei, that is accompanied by and
connected to a godly Kaworu.

6.3.3 - Orgasm II - Transendence

In Episode 25 and 26 of the series, Shinji and Asuka, Rei and Misato as representation within his mind
and him as one in their mind are interrogated. They have to confess their desires and jouissance,
their image of self and the children how their identity relates to the EVAs and piloting them, basically
undergoing a complete psychoanalysis.

They conclude, that freedom is just in relation to limitation and boundaries und that identity is just a
sign structured by negation of the others in general and the reflection in them. Also they agree that
the world is not equal to our perception and estimate of it, but that it is product of the mind/spirit,
limited by the framework of human condition.

The movie sets, that reality is somewhere between the subjects estimate of reality and the others
estimates. Both affirm the post-structuralist understanding of reality that the symbolic in Lacans
work implies. Further it says, that bliss lies within the dream, which is in the continuation of reality,
which is located at the end of the dream. This correlates perfectly with Zizeks conception of the
dream containing the real and that reality is the escape from the dream and not the other way
round. Interestingly Kaworu says "this" is not a dream, but a compensation for reality. This could
apply at least to the absolute Spirit as LCL, but could also mean the whole work of Evangelion or
even art in general, for it applies to all three.

6.3.4 - Orgasm III - The sweet release

Since Episode 25/26 agree on the world being product of the mind, Shinji comes up with an
Evangelion, that is an typical Highschool-Anime, where his parents are average, Asuka is his tsundere
Childhood-Friend, Rei is the cute adorkable new girl and Misato is the attractive and humorous
teacher. Firsthand we suppose, that the whole world is structured around and relative to Shinjis and
Asukas reciprocal desire for each other, making the relation conscious to Shinji. The other idea is,
that Evangelions premise is how the archetypes of Highschool Anime would react to an authentic
apocalypse, but they are obviously coherent.

Shinji realises, that he is not universally hated and can start to like himself, because he is himself,
leading to the conclusive congratulation-scene that marks the end of his journey.

On the other end of evangelion Shinji also decides to reject instrumentality as well. Kaworu objects
that it would reestablish the isolation of people and enable harmfulness and vulnerability once again,
but Shinji affirms, that despite being ignorant about the nature of bliss and the meaning of life, to
think about it and meaning as being himself is enough.
Misato affirms, that anywhere can be paradise, as long, as you have the will to live and argues that
being is an eternal struggle for autonomy and autarky because people are caught in the words of
others and their estimate of them, establishing the poststructuralist point of view once again.

Shinji ends up in a sea of LCL and finds Asuka in Bandages lying on a beach.

Either only them as EVA-Pilots longed for individuality due to their knowledge or they are just first.
He starts to choke her, as he did in a Imagination within Instrumentality until she caress his cheek
and he starts to weep. Asuka reacts saying:"How disgusting.".

There are multiple possibilities of what it could mean. She could, aware of the Master-Slave-
Dialectics be disgusted at Shinjis fragile and volatile dominance. She could be aware of his
masturbation over her comatose body at the start of EoE. Or she could be aware of how destructive
and ignorant she behaved before and feel ashamed.

7.0 - Conclusion and Last Words

7.1 - Conclusion

As at least the rebuilds suggest eternal return, the End of Evangelion could be moments before the
Rebuilds, an eternity before the Rebuilds or a parallel universe.

However I think I could suggest and argue with sufficient success for the groundwork of Evangelion
being lacanian or post-structuralist in general, its Metaphysics and worldstructure being based on
Hegel and the potency of Nietzschean eternal return and drive dualism within interpretation. Just as
Kaji said: "There are as many truth as there are people", meaning that we did not intend to analyse
Evangelion definitive or universal. I surely focused on the aspects I remembered the best and valued
the most, because otherwise there would be several hundred pages to write, but the benefits of our
interpretation are just apparent: We cover the fundamental human condition from several
perspectives and describe which conflicts are depicted and how they are answered. On the
psychoanalytical part I had my problems with consequent applying it to the film which I accuse as a
problem of the medium, rather than inability, while this is probably a reason as well, for I am just
decently able to handle its basics. Regardless I defend our exclusion of the judeo-christian motives,
for Anno isnt religious and we both perceive them as primarily aesthetical choices, but one might
disagree and deliver a comprehensive theory on that part of the work.

7.2 -Last Words

We feel lonely and estranged, we love and lack, desire and reject and to paraphrase Nietzsche: "Joys
all want eternity— Want deep profound eternity!", all that, in this absurd world, which damns us to
an eternal struggle for satisfaction.