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Combat automation, enabled by rapid technological advancements in artificial intelligence and machine learning, is a guiding principle in the conduct of war today. Yet, empirical data on the impact of algorithmic combat on military personnel remains limited. This chapter draws on data from a historically unprecedented survey of Australian Defence Force Academy cadets. Given that this generation of trainees will be the first to deploy autonomous systems (AS) in a systematic way, their views are especially important. This chapter focuses its analysis on five themes: the dynamics of human-machine teams; the perceived risks, benefits, and capabilities of AS; the changing nature of (and respect for) military labor and incentives; preferences to oversee a robot, versus carrying out a mission themselves; and the changing meaning of soldiering. We utilize the survey data to explore the interconnected consequences of neoliberal governing for cadets’ attitudes toward AS, and citizen-soldiering more broadly. Overall, this chapter argues that Australian cadets are open to working with and alongside AS, but under the right conditions. Armed forces, in an attempt to capitalize on these technologically savvy cadets, have shifted from institutional to occupational employers. However, in our concluding remarks, we caution against unchecked technological fetishism, highlighting the need to critically question the risks of AS on moral deskilling, and the application of market-based notions of freedom to the military domain.

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as a sustained approach to media studies that offers up new potential for social and political commentary. A call for a return to a psychoanalytic approach, which has been at times guilty of the confusion and conflation of its philosophical concepts, and for a critique of ideology that has seemingly been exhausted can appear anachronistic to those unfamiliar with the Slovenian philosopher's work. However, Matthew Flisfeder and Louis-Paul Willis argue for precisely this-to expand an updated perspective into the field of media studies, where a particular psychoanalytic approach has gone very much out of fashion, and to advance an ideological critique of a potentially post-ideological world.Indeed, Flisfeder and Willis justify the need for such a reader by outlining the somewhat flawed history of psychoanalysis's previous intervention in media studies, which relied on an incomplete reading of Lacan with an oddly Foucauldian turn and an acknowledgement of the staid nature of a more traditional Kulturkritik. Their refocus on the discussion of symbolic efficiency both corrects for the oversights of previous psychoanalytic approaches and gives an entry point into modern political and cultural analysis through a discussion of a more complete Lacanian register, which emphasizes the interrelated real, imaginary, and symbolic, concentrating often on fantasy. The book then, is an open introduction to what a future "Žižekian" school of psychoanalytic interrogation of modern media could be.Divided into four sections: Media, Ideology, and Politics; Popular Culture; Film and Cinema; and Social Media and the Internet, the volume explores a range of topics, such as trauma and the war on terror (p. 53), analogue filmmaking versus digital filmmaking and their relation to the psychoanalytic categories of anxiety and desire (p. 185), the gaps between 80s movie songs and their referent films (p. 91), and an aural approach to the rethinking of Lacanian discourses through record production (p. 103). It also puts Žižek in conversation with Stanley Cavell, proffering an exchange between skepticism and psychoanalysis via film analysis (p. 161). The text is a broad attempt to establish some material examples of an applied Žižekian analysis and make an overarching argument for its place in the field.Žižek and Media Studies commences with the suggestion that Žižek's approach does not begin with the objective traditional consciousness raising, but rather comes from a "post-ideological" perspective. The claim of being overly enmeshed in a network of ideology with the inability to see the "real" truth of our situation and situatedness has lost the force of conviction it once had. It is no longer that we are incapable of seeing through or perceiving beyond our ideology to our true subjective position-

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