The subject of Law is "decentered" in the sense that it is caught in the self-destructive vicious cycle of sin and Law in which one pole engenders its opposite. Paul provided an unsurpassable description of this entanglement in Romans 7:- Slavoj Zizek, "Living in the End Times" (p.153-4)We know that the law is spiritual; but I am carnal, sold into slavery to sin. What I do, I do not understand. For I do not do what I want, but I do what I hate. Now is I do what I do not want, I concur that the law is good. So now it is no longer I who do it, but sin that dwells in me. For I know that good does not dwell in me, that is, in my flesh. The willing is ready at hand, but doing the good is not. For I do not do the good I want, but I do the evil I do not want. Now if I do what I do not want, it is no longer I who do it, but sin that dwells in me. So, then, I discover the principle that when I want to do right, evil is at hand. For I take delight in the law of G_d, in my inner self, but I see in my members another principle at war with the law in my mind, taking me captive to the law of sin that dwells in my members. Miserable one that I am!It is thus not that I am merely torn between two opposites, Law and sin; the problem is that I cannot even clearly distinguish them -- I want to follow the Law, and I end up in sin. This vicious cycle is not so much overcome as broken; one breaks out of it with the experience of love, more precisely, with the experience of the radical gap which separates love from the Law. Therein resides the radical difference between the couple Law/sin and the couple Law/love. The gap that separates Law and sin is not a real difference; their truth is their mutual implication or confusion -- Law generates sin and feeds upon it, one can never draw a clear line of separation between the two. It is only with the couple Law/love that we attain a real difference: these two moments are radically separated, they are not "mediated," one is not the form of appearance of its opposite. In other words, the difference between the two couples (law/sin and Law/love) is not substantial, but purely formal: we are dealing with the same content in the two modalities. In its indistinction-mediation, the couple is the one of Law/sin; in the radical distinction of the two, it is Law/love. It is therefore wrong to ask the question: "Are we forever condemned to the split between Law and love? What about a synthesis between Law and love?" The split between Law and sin is of a radically different nature than the split between Law and love; instead of the vicious cycle of mutual reinforcement, we ge a clear distinction of two different domains. Once we become fully aware of the dimension of love in its radical difference from the Law, love has, in a way, already won, since this difference is visible only when one already dwells in love, from the standpoint of love.