Žižek (Fantasy as a Political Category A Lacanian Approach) says,
What we are thus arguing is not simply that ideology permeates also the alleged extra-ideological strata of everyday life, but that this materialization of ideology in the external materiality renders visible inherent antagonisms that the explicit formulation of ideology cannot afford to acknowledge. It is as if an ideological edifice, in order to function “normally,” must obey a kind of “imp of perversity” and articulate its inherent antagonism in the externality of its material existence.
In this fashion, Žižek recognizes an element of perversity in all ideologies, as a prerequisite for their “normal” functioning. This is because all ideologies disguise lack and thus desire through disavowal. They know that lack is there, but at the same time they believe it is eliminated. There is an object that takes over lack, that is to say the Good each ideology endorses, through imaginary means. If we generalize Žižek’s suggestion, we can either see all ideological relations mediated by a perverse liaison or perversion as a condition that simply helps the subjects relate to each other, when signification fails and they are confronted with the everlasting question of sexual difference, the non-representable dimension. Ideology, then, is just one solution that makes use of the perverse strategy when dealing with Difference. In any case, it is not pathological and cannot be determined mainly by relying on the role of disavowal. Instead of père-vers (this is a Lacanian neologism that denotes the meanings of “perversion” and “vers le père”, referring to the search for jouissance that does not abolish the division of the subject, her desire. In this respect, the père-vers is typical of both neurosis and perversion, where the Name-of-the-Father is not foreclosed and thereby complete jouissance remains unobtainable sexuality, that searches not for absolute jouissance, but jouissance related to desire, the political question is more pertinent to the père-versus, so to say, anything that goes against the recognition of the desire of the Other. Any attempt to disguise lack for instrumental purposes is a père-versus tactic.
To the extent that this external materialization of ideology is subjected to fantasmatic processes, it divulges nothing more than the perversity that organizes all social and political relations far from the sexual pathology associated with the pervert. The Other of power, this fictional Other that any ideology fabricates, is the One who disavows the discontinuities of the normative chain of society. Expressed through the signifiers used by leadership, this Other knows very well the cul-de-sac of the fictional view of society as a unified body, but still believes that unity is possible, substantiating this ideal.
The ideological Other disregards the impossibility of bridging Difference; therefore, it meets the perversion that it wants to associate with the extra-ordinary. Disengaging it from pathology, disavowal can be stated differently, as a prompt that says: “let’s pretend!” Pretend as if a universal harmony, good, and unity are feasible. Symbolic Difference is replaced with imaginary difference, which nourishes antagonism and hostility by fictionalizing an external threat that jeopardizes the unity of the social body. Thus, fantasy of the obscene extra-ordinary, who offends the conformist norm, is in itself a perverse fantasy. The Other knows very well that the pervert constitutes no threat, but still requires his punishment, moral reformation, or treatment.