Revolution of the Present (Full Film)

“Humanity seems to be stuck in the perpetual now that is our networked world. More countries are witnessing people taking to the streets in search of answers. Revolution of the Present, the film, features interviews with thought leaders designed to give meaning to our present and precarious condition. This historic journey allows us to us re-think our presumptions and narratives about the individual and society, the local and global, our politics and technology. This documentary analyzes why the opportunity to augment the scope of human action has become so atomized and diminished. Revolution of the Present is an invitation to join the conversation and help contribute to our collective understanding.

As Saskia Sassen, the renowned sociologist, states at the outset of the film, ‘we live in a time of unsettlement, so much so that we are even questioning the notion of the global, which is healthy.’ One could say that our film raises more questions than it answers, but this is our goal. Asking the right questions and going back to beginnings may be the very thing we need to do to understand the present, and to move forward from it with a healthy skepticism.

Revolution of the Present is structured as an engaging dinner conversation, there is no narrator telling you what to think, it is not a film of fear of the end time or accusation, it is an invitation to sit at the table and join an in depth conversation about our diverse and plural world.”

Copyright 2016, Multiplicities, LLC

Cinema and Fetishism, or, The Commercial Value of Shit

Even shit has a commercial value, depending of course, on whose shit it is. While in the case of human shit you have to pay to get rid of it, in the case of animal shit it is said to be a very efficient and sufficient fertilizer for one who has learned to use it, rather than seeing it as something worthless because it cannot be eaten. “Inversely, it is this very terror that is projected on to the spectacle of the mother’s body, and invites the reading of an absence where anatomy sees a different conformation.”[1]

Since even the instincts are produced by the superpanoptic projection-introjection mechanism in which the subject finds himself/herself, giving free rein to the unconscious to express itself only produces projections of the evil within onto the without. For Freud the death drive is the effect of a striving for infinity, nothingness, and death. I would say it is also the cause of it.

Commodity fetishism is equal to will to nothingness in that it is the desire for the inorganic objects to stand in for nothingness, the Real of the subject’s desire. Capitalism replaces the use value of the objects with two-dimensional commercial value, so the subject desires to be desired, and he/she can only do that by adapting to the two dimensional sphere of commodity fetishism; by becoming a fetish object himself. If we recall Marcuse complaining that the one-dimensional is absorbing the two-dimensional  and also keep in mind that Marcuse’s two-dimensional culture has become the pre-dominant culture of today, we can see why the solution is to say, “I don’t see myself as you see me,” to the big Other in whatever form it appears in our lives.

In our opinion fetishism only occurs in sadism in a secondary and distorted sense. It is divested of its essential relation to disavowal and suspense and passes into the totally different context of negativity and negation, where it becomes an agent in the sadistic process of condensation.[2]

So the death drive produces new objects of desire by splitting the already existing objects. The subject as death drive, by splitting the symbolic, opens up spaces for the emergence of new objects of desire to stand in for nothingness and death.

The good object has moved to the side of knowledge and the cinema becomes a bad object (a dual displacement which makes it easy for ‘science’ to stand back). The cinema is ‘persecuted’, but this persistence is also a reparation (the knowing posture is both aggressive and depressive), reparation of a specific kind, peculiar to the semiologist: the restoration to the theoretical body of what has been taken from the institution, from the code which is being ‘studied.’[3]

Writing about cinema is essentially a criticism of the symbolic order, for both writing and cinematic production are themselves symbolic social activities. Since cinema exploits the life drive by satisfying the desire for something covering nothing, writing about cinema is essentially governed by the death drive which tries to expose the nothingness behind the symbolic. That which a film veils is nothing other than nothing; and exposing this nothingness behind the film introduces a split between the subject and the signifier. When looked at like that psychotherapy becomes critical of the existing social order, for by criticizing the film the critic heals the film industry hence having a healing effect on the spectator.

It is clear that fetishism, in the cinema as elsewhere, is closely linked to the good object. The function of the fetish is to restore the latter, threatened in its ‘goodness’ (in Melanie Klein’s sense) by the terrifying discovery of the lack. Thanks to the fetish, which covers the wound and itself becomes erotogenic, the object as a whole can become desirable again without excessive fear.[4]

According to Metz cinema is a fetish object. Films stand in for an object that is absent. The reflection of images on the screen veil the nothingness behind them without which they would not have been seen. “The fetish is the cinema in its physical state. A fetish is always material: insofar as one can make up for it by the power of the symbolic alone one is precisely no longer a fetishist.”[5]

Cinema produces unattainable objects of desire. By filling in a gap they render the nothingness more unattainable. They give the impression that there is something they are hiding and that way they produce the desire for nothingness. Cinema’s power of exploiting the will to nothingness, however, is the only tool one has at hand to criticize the cinematic apparatus as a form of ideology.

Sublimation of the objects of desire takes place through cinema and television. The more they are rendered unattainable the more sublime they become. What cinema does is to create the illusion of presence. Cinema shows an absent object through presenting an object to substitute for the nothingness. So it is the presence of an absence that we see on the screen. To enjoy cinema the subject has to know that what he/she is watching is only a presence covering an absence, that it is that which stands in for the Real of the subject’s desire. So Metz can say, “the fetish is the cinema in its physical sense.”[6] Looked at that way fetish is that which is produced to stand in for the Real object of desire, which is nothingness, and is therefore produced to satisfy the will to nothingness.

Cinematic narrative doesn’t show events in their real sequence. There are cuts, gaps, spaces between the scenes. All those, cuts, gaps, spaces between the scenes are openings to an external reality; they give the impression that there is something external to that which is actually being shown. The spectator is made to believe that there is something he/she doesn’t know as to what’s really going on in the film. This curiosity for that which is unknown inherent in every human is that which cinema exploits. By making the spectator simultaneously believe and not-believe what he/she is seeing on the screen, cinema creates an ambiguous relationship with itself and the spectator.

 By leaving gaps within the narrative, cinema invites projective identification. The spectator projects what he has inside him onto the absence within the filmic text. He fills those gaps with his internal partial objects and imposes a unity and continuity on the split narrative of the film.

The death drive involves splitting and introjection. The subject as death drive splits given unities and continuities. It is impossible for a spectator governed by the death drive to identify with the characters in the film. On the contrary, he desires nothing, identifies with nothing, without which he knows there can be no meaning. Rather than filling in the gaps within the narrative death drive puts them into the spotlight, it shows that those gaps are interior to the narrative itself. The incompleteness of the narrative is the condition of possibility for its meaning.

We can differentiate these two different types of spectatorship, one governed by the life drive and the other by the death drive, as associationism and dissociationsim.

In associationism the subject immerses himself/herself in the medium of the imaginary and identifies with the characters in the movie. In dissociationsim the subject introduces new splits between the internal and the external objects and hence renders identification impossible for himself/herself.

The life drive is the will to become one with the world, it is the force behind mimicry and associationsim. It is wrong to associate the death drive with mimicry and associationism. The subject as death drive dissociates and splits given unities and continuities. In horror movies the absence of the knowledge of truth for the spectator, that is, not being given the role of the omniscient eye, the spectator becomes curious and to understand what’s really going on in the movie he/she identifies with the characters. In the face of the abundance of gaps to be filled in the process of watching the film the life drive grows less and less strong for doing all the job throughout the watching process, while the death drive is oppressed and because of this very oppression it grows more and more strong. Eventually the life drive collapses and the death drive overflows the auditorium.

cropped-artwork_images_185199_333751_hiroshi-sugimoto.jpgAlthough it is itself a product of the death drive, horror film exploits the life drive, that is, the spectator’s will to form unities, bind the action, desire to get rid of all gaps and inconsistencies within the narrative. The death drive negates negation and reaches the highest possible degree of affirmation. Thanatos wills nothing, whereas Eros wills nothingness. We can see that the Thanatos case is the reverse of what Nietzsche says, “man would much rather will nothingness than not will.” Eros wants to want nothing; and strives to form such unities that everything will fit in its place; the system will lack nothing, so Eros will want nothing. Thanatos introduces splits, and tries to reach the nothingness behind the symbolic. Thanatos wants nothing rather than nothingness. He wants nothing to show the nothingness in the midst of everything, that there is nothing behind all that there is.

While Eros wants to lack nothing, wants the lack of lack, Thanatos affirms life as it is and wants lack, wants something to lack, wants that lack to remain after all is said and done, so that he can desire the nothingness which that lack presents. Thanatos doesn’t want something to replace nothing, but rather wants the lack in everything. By negating negation the death drive affirms life as it is, that is, in its incompleteness, and with nothingness and death in its midst.

[1]Christian Metz, The Imaginary Signifier: Psychoanalysis and Cinema, trans. Celia Britton, Annwyl Williams, Ben Brewster and Alfred Guzetti (London: Macmillan, 1982), 69

[2] Gilles Deleuze, Coldness and Cruelty, trans. Jean McNeil (New York: Zone, 1989), 32

[3] Metz, 80

[4] Metz, 75

[5] Metz, 75

[6] Metz, 75

A Dualysis of Barbaric Regress vs. Civilised Progress and Deconstruction vs. Affirmative Recreation

There are many forms in which the death drive manifests itself. These vary from melancholia to aggression, from self-destruction to paranoia. What is common to all these forms of appearance is a kind of revolt against having been born. The death drive wants jouissance, a condition in which infinite satisfaction is possible and in which repression and release, pain and pleasure do not exist. Freud explains this obsessive and neurotic desire with the concept of the compulsion to repeat; a desire to return to a previous state of being in the history of being. And needless to say, this is a desire to return to the womb, to the state of being before birth. So we can see that the death drive and the desire for the mother signify and are signified by the same will; the will to nothingness. The refusal to accept having been detached from the mother, the will to reunite with her, and the will to return to the womb, signify and are signified by the same desire. Unless accounts are settled with the will to nothingness the subject remains trapped somewhere between paranoid schizophrenia and obsessive neurosis and cannot reach the point zero which is where the real love and affirmation of life flourish.

In contemporary nihilism a mentally healthy person is defined thus: the one who has managed to repress the death drive, who has attained inner harmony and who has been able to project this inner harmony onto the external world in the way of healthy social life, in other words, one who has established a perfect balance between the ego, the id, and the superego, and who knows how to control the destructive impulses and even direct these impulses to professional life. This healthy subject has become capable of reconciling himself with life and with others, who has become a part of the world of goodness. This is the typical healthy subject as defined by the pre-dominant discourse of contemporary nihilism.

From the perspective of contemporary nihilism the exact opposite of this type of a healthy individual would be from the world of badness. Someone whose ego cannot be reconciled to the external world, and who is undergoing a fragmentation. His death drive has become so dominant that he has become aggressively destructive of both the self and the other. He is at a loss. His emotional ties with the external world have been cut. He has no sense of value, truth, meaning. He feels nothing for the world of goodness. Eventually the death drive produces the most aggressive response imaginable to the conflict between civilized progress and barbaric regress constitutive of contemporary nihilism. But that the response of the death drive is the most aggressive one does not mean that it is destructive, on the contrary, it gives aggression a new form. It is not aggression that is bad in-itself, rather, what’s important is the form aggression takes.

Unfortunately today many forms of critical attitude towards global capitalism take on a nihilistic, reactive, and slavish role, rather than an affirmative and active response, and fall victim to their own ressentiment, or what Klein would have called envy. I think a critical attitude towards this nihilism produced by the conditions of global capitalism should be in the way of developing a practical theory of theoretical practice for change, driven by and driving an interaction between deconstruction and affirmative recreation — a cont(r)action —  rather than total negation leading to barbaric regress and violence.

It wills now not exactly what occurs, but something in that which occurs, something yet to come which would be consistent with what occurs, in accordance with the laws of an obscure, humorous conformity: the Event. It is in this sense that the amor fati is one with the struggle of free man. My misfortune is present in all events, but also a splendor and brightness which dry up misfortune and which bring about that the event, once willed, is actualized on its most contracted point, on the cutting edge of an operation. All this is the effect of the static genesis and of the immaculate conception.[1]

That at the root of every progressive movement there is a traumatic incident, war, destruction, suffering, pain, is as yet a commonly held opinion. What we see through the opposition between “civilized progress” and “barbaric regress” is that both these attitudes, these two differently conceived forms of nihilism, have at their core the life drive disguised as the death drive and inversely: they are towards totalitarianism and stasis rather than dynamism and multiplicity. Both ignore the foundational question which is how to be and let the other be rather than to be or not to be. The problem today is to know how to become what one is without confining the other into the realm of non-being. How to create the self in such a way as not to be destructive of the other and itself at the same time?