The Intelligence of Evil or the Lucidity Pact
Jean Baudrillard
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“This is merely one of the sides of the conspiracy. The other side is that of the spectator who, for want of understanding anything whatever most of the time, consumes his own culture at one remove. He literally consumes the fact that he understands nothing and that there is no necessity in all this except the imperative of culture, of being a part of the integrated circuit of culture. But culture is itself merely an epiphenomenon of global circulation. The idea of art has become rarefied and minimal, leading ultimately to conceptual art, where it ends in the non-exhibition of non-works in non-galleries - the apotheosis of art as non-event. As a corollary, the consumer circulates in all this in order to experience his non- enjoyment of the works.”
“The non-event is not when nothing happens. It is, rather, the realm of perpetual change, of a ceaseless updating, of an incessant succession in real time, which produces this general equivalence, this indifference, this banality that characterizes the zero degree of the event. A perpetual escalation that is also the escalation of growth - or of fashion, which is pre-eminently the field of compulsive change and built-in obsolescence. The ascendancy of models gives rise to a culture of difference that puts an end to any historical continuity. Instead of unfolding as part of a history, things have begun to succeed each other in the void. A profusion of language and images before which we are defenceless, reduced to the same powerlessness, to the same paralysis as we might show on the approach of war. It isn't a question of disinformation or brainwashing. It was a naIve error on the part of the FBI to attempt to create a Disinformation Agency for purposes of managed manipulation - a wholly useless undertaking, since disinformation comes from the very profusion of information, from its incantation, its looped repetition, which creates an empty perceptual field, a space shattered as though by a neutron bomb or by one of those devices that sucks in all the oxygen from the area of impact. It's a space where everything is pre-neutralized, including war, by the precession of images and commentaries, but this is perhaps because there is at bottom nothing to say about something that unfolds, like this war, to a relentless scenario, without a glimmer of uncertainty regarding the final outcome.”
“The end of this history saw the banality of art merge with the banality of the real world - Duchamp's act, with its automatic transference of the object, being the inaugural (and ironic) gesture in this process. The transference of all reality into aesthetics, which has become one of the dimensions of generalized exchange... All this under the banner of a simultaneous liberation of art and the real world. This 'liberation' has in fact consisted in indexing the two to each other - a chiasmus lethal to both. The transference of art, become a useless function, into a reality that is now integral, since it has absorbed everything that denied, exceeded or transfigured it. The impossible exchange of this Integral Reality for anything else whatever. Given this, it can only exchange itself for itself or, in other words, repeat itself ad infinitum. What could miraculously reassure us today about the essence of art? Art is quite simply what is at issue in the world of art, in that desperately self-obsessed artistic community. The 'creative' act doubles up on itself and is now nothing more than a sign of its own operation - the painter's true subject is no longer what he paints but the very fact that he paints. He paints the fact that he paints. At least in that way the idea of art remains intact.”
“In this impossibility of reapprehending the world through images and of moving from information to a collective action and will, in this absence of sensibility and mobilization, it isn't apathy or general indifference that's at issue; it is quite simply that the umbilical cord of representation is severed. The screen reflects nothing. It is as though you are behind a two-way mirror: you see the world, but it doesn't see you, it doesn't look at you. Now, you only see things if they are looking at you. The screen screens out any dual relation (any possibility of 'response'). It is this failure of representation which, together with a failure of action, underlies the impossibility of developing an ethics of information, an ethics of images, an ethics of the Virtual and the networks. All attempts in that direction inevitably fail. All that remains is the mental diaspora of images and the extravagant performance of the medium. Susan Sontag tells a good story about this pre-eminence of the medium and of images: as she is sitting in front of the television watching the moon landing, the people she is watching with tell her they don't believe it at all. 'But what are you watching, then?' she asks. 'Oh, we're watching television!' Fantastic: they do not see the moon; they see only the screen showing the moon. They do not see the message; they see only the image. Ultimately, contrary to what Susan Sontag thinks, only intellectuals believe in the ascendancy of meaning; 'people' believe only in the ascendancy of signs. They long ago said goodbye to reality. They have gone over, body and soul, to the spectacular.”
“Where this living death doesn't exist, life takes its place. Just as the person who loses his shadow becomes the shadow of himself. ('The shadow of himself - that would be a fine title. With the subtitle: 'Memoirs of a double life'.)”
“When truth and reality were made to take lie-detector tests, they themselves confessed to not believing in truth and reality. We are all agnostics. There were those who believed in God and those who did not. There are those who believe in reality and those who do not. And then there are the reality agnostics who, though not rejecting it in an absolute sense, reject belief in it: 'Reality (like God in the past) may perhaps exist, but I don't believe in it.' There is nothing contradictory or absurd in this. It is the enlightened refusal to let oneself be caught in the trap of a reality that is fetishized in its principle, a reality that is itself caught in the trap of the signs of reality. Is there such a thing as a naked, original reality, anterior to the signs in which it is made manifest? Who knows? The self-evidence of reality has a shadow of retrospective doubt hovering over it. However this may be, the agnostic is not concerned with this hinterworld or this original reality; he confines himself to reality as an unverifiable hypothesis, to signs as signs, behind which might also be hidden the absence of reality. (Their profusion in fact ends up voiding them of their credibility.)”
“To turn yourself into an image is to expose your daily life, your misfortunes, your desires and your possibilities. It is to have no secrets left. Never to tire of expressing yourself, speaking, communicating. To be readable at every moment, overexposed to the glare of the information media (like the woman who appears live twenty-four hours a day on the Internet, showing the tiniest details of her life).”
“Thought, too, while scattering its traces, leaves the literalness of the world intact, leaves intact the pure literalness of objects, though it sends their meaning up in smoke. Shadowing the world - following the word like its shadow to cover up its tracks and to show that, behind its supposed ends, it is going nowhere. It is in this way that thought connects up with the event of the world - not with the occurrence of a totality that is nowhere to be found, but with the occurrence of the world as it is, in its unpredictable coming-to-pass. It is in this way that we attain to the literalness, the material imagining, of the world, by the elimination of whatever obstacle may be between the image and the gaze.”
“Thought is measured by a different rule, and puts us in mind, rather, of those souls whose number, according to certain ancient myths, is limited. There was in that time a limited contingent of souls or spiritual substance, redistributed from one living creature to the next as successive deaths occurred. With the result that some bodies were sometimes waiting for a soul (like present-day heart patients waiting for an organ donor). On this hypothesis, it is clear that the more human beings there are, the rarer will be those who have a soul. Not a very democratic situation and one which might be translated today into: the more intelligent beings there are (and, by the grace of information technology, they are virtually all intelligent), the rarer thought will be. Christianity was first to institute a kind of democracy and generalized right to a personal soul (it wavered for a long time where women were concerned). The production of souls increased substantially as a result, like the production of banknotes in an inflationary period, and the concept of soul was greatly devalued. It no longer really has any currency today and it has ceased to be traded on the exchanges. There are too many souls on the market today. That is to say, recycling the metaphor, there is too much information, too much meaning, too much immaterial data for the bodies that are left, too much grey matter for the living substance that remains. To the point where the situation is no longer that of bodies in search of a soul, as in the archaic liturgies, but of innumerable souls in search of a body. Or an incalculable knowledge in search of a knowing subject.”
“This kind of speculation reached a high point with the Pentagon's initiative of creating a 'futures market in events', a stock market of prices for terrorist attacks or catastrophes. You bet on the probable occurrence of such events against those who don't believe they'll happen. This speculative market is intended to operate like the market in soya or sugar. You might speculate on the number of AIDS victims in Africa or on the probability that the San Andreas Fault will give way (the Pentagon's initiative is said to derive from the fact that they credit the free market in speculation with better forecasting powers than the secret services). Of course it is merely a step from here to insider trading: betting on the event before you cause it is still the surest way (they say Bin Laden did this, speculating on TWA shares before 11 September). It's like taking out life insurance on your wife before you murder her. There's a great difference between the event that happens (happened) in historical time and the event that happens in the real time of information. To the pure management of flows and markets under the banner of planetary deregulation, there corresponds the 'global' event- or rather the globalized non-event: the French victory in the World Cup, the year 2000, the death of Diana, The Matrix, etc. Whether or not these events are manufactured, they are orchestrated by the silent epidemic of the information networks. Fake events.”
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