The Society of the Spectacle
Published in The Society of the Spectacle 1967
Chapter 8 "Negation and Consumption Within Culture"
Ruge to Marx, March 1843
In the historical society divided into classes, culture is the general sphere of knowledge and of representations of the lived; which is to say that culture is the power of generalization existing apart, as division of intellectual labor and as intellectual labor of division. Culture detaches itself from the unity of the society of myth "when the power of unification disappears from the life of man and when opposites lose their living relation and interaction and acquire autonomy... (Hegel's Treatise on the Differences between the Systems of Fichte and Schelling). By gaining its independence, culture begins an imperialist movement of enrichment which is at the same time the decline of its independence. The history which creates the relative autonomy of culture and the ideological illusions about this autonomy also expresses itself as history of culture. And the entire victorious history of culture can be understood as the history of the revelation of its inadequacy, as a march toward its self-suppression. Culture is the locus of the search for lost unity. In this search for unity, culture as a separate sphere is obliged to negate itself.
The struggle between tradition and innovation, which is the principle of internal cultural development in historical societies, can be carried on only through the permanent victory of innovation. Yet cultural innovation is carried by nothing other than the total historical movement which, by becoming conscious of its totality, tends to supersede its own cultural presuppositions and moves toward the suppression of all separation.
The growth of knowledge about society, which includes the understanding of history as the heart of culture, derives from itself an irreversible knowledge, which is expressed by the destruction of God. But this "first condition of any critique" is also the first obligation of a critique without end. When it is no longer possible to maintain a single rule of conduct, every result of culture forces culture to advance toward its dissolution. Like philosophy at the moment when it gained its full autonomy, every discipline which becomes autonomous has to collapse, first of all as a pretention to explain social totality coherently, and finally even as a fragmented tool which can be used within its own boundaries. The lack of rationality of separate culture is the element which condemns it to disappear, because within it the victory of the rational is already present as a requirement.
Culture grew out of the history which abolished the way of life of the old world, but as a separate sphere it is still no more than perceptible intelligence and communication, which remain partial in a partially historical society. It is the sense of a world which hardly makes sense.
The end of cultural history manifests itself on two opposite sides: the project of its supersession in total history, and the organization of its preservation as a dead object in spectacular contemplation. One of these movements has linked its fate to social critique, the other to the defense of class power.
The two sides of the end of culture--in all the aspects of knowledge as well as in all the aspects of perceptible representations exist in a unified manner in what used to be art in the most general sense. In the case of knowledge, the accumulation of branches of fragmentary knowledge, which become unusable because the approval of existing conditions must finally renounce knowledge of itself, confronts the theory of praxis which alone holds the truth of them all since it alone holds the secret of their use. In the case of representations, the critical self-destruction of society's former common language confronts its artificial recomposition in the commodity spectacle, the illusory representation of the non-lived.
When society loses the community of the society of myth, it must lose all the references of a really common language until the time when the rifts within the inactive community can be surmounted by the inauguration of the real historical community. When art, which was the common language of social inaction, becomes independent art in the modern sense, emerging from its original religious universe and becoming individual production of separate works, it too experiences the movement that dominates the history of the entirety of separate culture. The affirmation of its independence is the beginning of its disintegration.
The loss of the language of communication is positively expressed by the modern movement of decomposition of all art, its formal annihilation. This movement expresses negatively the fact that a common language must be rediscovered no longer in the unilateral conclusion which, in the art of the historical society, always arrived too late, speaking to others about what was lived without real dialogue, and admitting this deficiency of life but it must be rediscovered in praxis, which unifies direct activity and its language. The problem is to actually possess the community of dialogue and the game with time which have been represented by poetico-artistic works.
When art, become independent, depicts its world in dazzling colors, a moment of life has grown old and it cannot be rejuvenated with dazzling colors. It can only be evoked as a memory. The greatness of art begins to appear only at the dusk of life.
The historical time which invades art expressed itself first of all in the sphere of art itself, starting with the baroque. Baroque is the art of a world which has lost its center: the last mythical order, in the cosmos and in terrestrial government, accepted by the Middle Ages--the unity of Christianity and the phantom of an Empire has fallen. The art of the change must carry within itself the ephemeral principle it discovers in the world. It chose, said Eugenio d'Ors, "life against eternity." Theater and the festival, the theatrical festival, are the outstanding achievements of the baroque where every specific artistic expression becomes meaningful only with reference to the setting of a constructed place, a construction which is its own center of unification; this center is the passage, which is inscribed as a threatened equilibrium in the dynamic disorder of everything. The somewhat excessive importance given to the concept of the baroque in the contemporary discussion of esthetics is an expression of the awareness that artistic classicism is impossible: for three centuries the attempts to realize a normative classicism or neoclassicism were no more than brief artificial constructions speaking the external language of the State, the absolute monarchy, or the revolutionary bourgeoisie in Roman clothes. What followed the general path of the baroque, from romanticism to cubism, was ultimately an ever more individualized art of negation perpetually renewing itself to the point of the fragmentation and complete negation of the artistic sphere. The disappearance of historical art, which was linked to the internal communication of an elite and had its semi-independent social basis in the partly playful conditions still lived by the last aristocracies, also expresses the fact that capitalism possesses the first class power which admits itself stripped of any ontological quality, a power which, rooted in the simple management of the economy, is equally the loss of all human mastery. The baroque, artistic creation's long-lost unity, is in some way rediscovered in the current consumption of the totality of past art. When all past art is recognized and sought historically and retrospectively constituted into a world art, it is relativized into a global disorder which in turn constitutes a baroque edifice on a higher level, an edifice in which the very production of baroque art merges with all its revivals. The arts of all civilizations and all epochs can be known and accepted together for the first time. Once this "collection of souvenirs" of art history becomes possible, it is also the end of the world of art. In this age of museums, when artistic communication can no longer exist, all the former moments of art can be admitted equally, because they no longer suffer from the loss of their specific conditions of communication in the current general loss of the conditions of communication.
As a negative movement which seeks the supersession of art in a historical society where history is not yet lived, art in the epoch of its dissolution is simultaneously an art of change and the pure expression of impossible change. The more grandiose its reach, the more its true realization is beyond it. This art is perforce avant-garde, and it is not. Its avant-garde is its disappearance.
Dadaism and surrealism are the two currents which mark the end of modern art. They are contemporaries, though only in a relatively conscious manner, of the last great assault of the revolutionary proletarian movement; and the defeat of this movement, which left them imprisoned in the same artistic field whose decrepitude they had announced, is the basic reason for their immobilization. Dadaism and surrealism are at once historically related and opposed to each other. This opposition, which each of them considered to be its most important and radical contribution, reveals the internal inadequacy of their critique, which each developed one-sidedly. Dadaism wanted to suppress art without realizing it; surrealism wanted to realize art without suppressing it. The critical position later elaborated by the Situationists has shown that the suppression and the realization of art are inseparable aspects of a single supersession of art.
Spectacular consumption which preserves congealed past culture, including the recuperated repetition of its negative manifestations, openly becomes in the cultural sector what it is implicitly in its totality: the communication of the incommunicable. The flagrant destruction of language is flatly acknowledged as an officially positive value because the point is to advertise reconciliation with the dominant state of affairs--and here all communication is joyously proclaimed absent. The critical truth of this destruction the real life of modern poetry and art is obviously hidden, since the spectacle, whose function is to make history forgotten within culture, applies, in the pseudo-novelty of its modernist means, the very strategy which constitutes its core. Thus a school of neo-literature, which simply admits that it contemplates the written word for its own sake, can present itself as something new. Furthermore, next to the simple proclamation of the sufficient beauty of the decay of the communicable, the most modern tendency of spectacular culture--and the one most closely linked to the repressive practice of the general organization of society--seeks to remake, by means of "team projects," a complex neo-artistic environment made up of decomposed elements: notably in urbanism's attempts to integrate artistic debris or esthetico- technical hybrids. This is an expression, on the level of spectacular pseudo-culture, of developed capitalism's general project, which aims to recapture the fragmented worker as a "personality well integrated in the group," a tendency described by American sociologists (Riesman, Whyte, etc.). It is the same project everywhere: a restructuring without community.
When culture becomes nothing more than a commodity, it must also become the star commodity of the spectacular society. Clark Kerr, one of the foremost ideologues of this tendency, has calculated that the complex process of production, distribution and consumption of knowledge already gets 29% of the yearly national product in the United States; and he predicts that in the second half of this century culture will be the driving force in the development of the economy, a role played by the automobile in the first half of this century, and by railroads in the second half of the previous century.
All the branches of knowledge, which continue to develop as the thought of the spectacle, have to justify a society without justification, and constitute a general science of false consciousness. This thought is completely conditioned by the fact that it cannot and will not investigate its own material basis in the spectacular system.
The system's thought, the thought of the social organization of appearance, is itself obscured by the generalized sub-communication which it defends. It does not know that conflict is at the origin of all things in its world. Specialists in the power of the spectacle, an absolute power within its system of language without response, are absolutely corrupted by their experience of contempt and of the success of contempt; and they find their contempt confirmed by their knowledge of the contemptible man, who the spectator really is.
Within the specialized thought of the spectacular system, a new division of tasks takes place to the extent that the improvement of this system itself poses new problems: on one hand, modern sociology which studies separation by means of the conceptual and material instruments of separation itself, undertakes the spectacular critique of the spectacle; on the other hand, in the various disciplines where structuralism takes root, the apology for the spectacle institutes itself as the thought of non-thought, as the official amnesia of historical practice. Nevertheless, the false despair of non-dialectical critique and the false optimism of pure advertising of the system are identical in that they are both submissive thought.
The sociology which began, first in the United States, to focus discussion on the living conditions brought about by present development, compiled a great deal of empirical data, but could not fathom the truth of its subject because it lacked the critique immanent in this subject. As a result, the sincerely reformist tendency of this sociology resorts to morality, common sense, appeals devoid of all relevance to practical measures, etc. Because this type of critique is ignorant of the negative at the core of its world, it insists on describing only a sort of negative surplus which it finds deplorably annoying on the surface, like an irrational parasitic proliferation. This indignant good will, even if genuine, ends up blaming only the external consequences of the system, yet thinks itself critical, forgetting the essentially apologetic character of its assumptions and method.
Those who denounce the absurdity or the perils of incitement to waste in the society of economic abundance do not understand the purpose of waste. They condemn with ingratitude, in the name of economic rationality, the good irrational guardians without whom the power of this economic rationality would collapse. For example, Boorstin, in L'Image, describes the commercial consumption of the American spectacle but never reaches the concept of spectacle because he thinks he can exempt private life, or the notion of "the honest commodity," from this disastrous exaggeration. He does not understand that the commodity itself made the laws whose "honest" application leads to the distinct reality of private life and to its subsequent reconquest by the social consumption of images.
Boorstin describes the excesses of a world which has become foreign to us as if they were excesses foreign to our world. But the "normal" basis of social life, to which he implicitly refers when he characterizes the superficial reign of images with psychological and moral judgments as a product of "our extravagant pretentions," has no reality whatever, either in his book or in his epoch. Boorstin cannot understand the full profundity of a society of images because the real human life he speaks of is for him in the past, including the past of religious resignation. The truth of this society is nothing other than the negation of this society.
The sociology which thinks that an industrial rationality functioning separately can be isolated from the whole of social life can go so far as to isolate the techniques of reproduction and transmission from the general industrial movement. Thus Boorstin finds that the results he depicts are caused by the unfortunate, almost fortuitous encounter of an oversized technical apparatus for image diffusion with an excessive attraction to the pseudo-sensational on the part of the people of our epoch. Thus the spectacle would be caused by the fact that modern man is too much of a spectator. Boorstin fails to understand that the proliferation of the prefabricated "pseudo-events" which he denounces flows from the simple fact that, in the massive reality of present social life, men do not themselves live events. Because history itself haunts modern society like a spectre, pseudo-histories are constructed at every level of consumption of life in order to preserve the threatened equilibrium of present frozen time.
The assertion of the definitive stability of a short period of frozen historical time is the undeniable basis, proclaimed consciously and unconsciously, of the present tendency toward a structuralist systematization. The vantage point from which anti-historical structuralist thought views the world is that of the eternal presence of a system which was never created and which will never end. The dream of the dictatorship of a preexisting unconscious structure over all social praxis could be erroneously drawn from models of structures elaborated by linguistics and anthropology (and even the analysis of the functioning of capitalism)--models already misunderstood in this context--only because the academic imagination of minor functionaries, easily overwhelmed and completely entrenched in the awestruck celebration of the existing system, flatly reduces all reality to the existence of the system.
In order to understand "structuralist" categories, one must keep in mind, as with every historical social science, that the categories express forms as well as conditions of existence. Just as one cannot appraise the value of a man in terms of the conception he has of himself, one cannot appraise--and admire--this particular society by taking as indisputably true the language it speaks to itself; "...we cannot judge such epochs of transformation by their own consciousness; on the contrary, this consciousness must rather be explained in the light of the contradictions of material life..." Structure is the daughter of present power. Structuralism is the thought guaranteed by the State which regards the present conditions of spectacular "communication" as an absolute. Its method of studying the code of messages is itself nothing but the product, and the acknowledgement, of a society where communication exists in the form of a cascade of hierarchic signals. Consequently it is not structuralism which serves to prove the transhistorical validity of the society of the spectacle; it is on the contrary the society of the spectacle imposing itself as massive reality which serves to prove the cold dream of structuralism.
The critical concept of spectacle can undoubtedly also be vulgarized into a commonplace hollow formula of sociologico-political rhetoric to explain and abstractly denounce everything, and thus serve as a defense of the spectacular system. It is obvious that no idea can lead beyond the existing spectacle, but only beyond the existing ideas about the spectacle. To effectively destroy the society of the spectacle, what is needed is men putting a practical force into action. The critical theory of the spectacle can be true only by uniting with the practical current of negation in society, and this negation, the resumption of revolutionary class struggle, will become conscious of itself by developing the critique of the spectacle which is the theory of its real conditions (the practical conditions of present oppression), and inversely by unveiling the secret of what this negation can be. This theory does not expect miracles from the working class. It envisages the new formulation and the realization of proletarian imperatives as a long-range task. To make an artificial distinction between theoretical and practical struggle since on the basis defined here, the very formulation and communication of such a theory cannot even be conceived without a rigorous practice it is certain that the obscure and difficult path of critical theory must also be the lot of the practical movement acting on the scale of society.
Critical theory must be communicated in its own language. It is the language of contradiction, which must be dialectical in form as it is in content. It is critique of the totality and historical critique. It is not "the nadir of writing" but its inversion. It is not a negation of style, but the style of negation.
In its very style. the exposition of dialectical theory is a scandal and an abomination in terms of the rules and the corresponding tastes of the dominant language, because when it uses existing concrete concepts it is simultaneously aware of their rediscovered fluidity, their necessary destruction.
This style which contains its own critique must express the domination of the present critique over its entire past. The very mode of exposition of dialectical theory displays the negative spirit within it. "Truth is not like a product in which one can no longer find any trace of the tool that made it" (Hegel). This theoretical consciousness of movement, in which the movement's very trace must be evident, manifests itself by the inversion of the established relations between concepts and by the diversion of all the acquisitions of previous critique. The inversion of the genetive is this expression of historical revolutions, consigned to the form of thought, which was considered Hegel's epigrammatic style. The young Marx, recommending the technique Feuerbach had systematically used of replacing the subject with the predicate, achieved the most consistent use of this insurrectional style, drawing the misery of philosophy out of the philosophy of misery. Diversion leads to the subversion of past critical conclusions which were frozen into respectable truths, namely transformed into lies. Kierkegaard already used it deliberately, adding his own denunciation to it: "But despite all the tours and detours, just as jam always returns to the pantry, you always end up by sliding in a little word which isn't yours and which bothers you by the memory it awakens" (Philosophical Fragments). It is the obligation of distance toward what was falsified into official truth which determines the use of diversion, as was acknowledged by Kierkegaard in the same book: "Only one more comment on your numerous allusions aiming at all the grief I mix into my statements of borrowed sayings. I do not deny it here nor will I deny that it was voluntary and that in a new continuation to this pamphlet, if I ever write it, I intend to name the object by its real name and to clothe the problem in historical attire."
Ideas improve. The meaning of words participates in the improvement. Plagiarism is necessary. Progress implies it. It embraces an author's phrase, makes use of his expressions, erases a false idea, and replaces it with the right idea.
Diversion is the opposite of quotation, of the theoretical authority which is always falsified by the mere fate of having become a quotation a fragment torn from its context, from its movement, and ultimately from the global framework of its epoch and from the precise choice, whether exactly recognized or erroneous, which it was in this framework. Diversion is the fluid language of anti-ideology. It appears in communication which knows it cannot pretend to guarantee anything definitively and in itself. At its peak, it is language which cannot be confirmed by any former or supra-critical reference. On the contrary, its own coherence, in itself and with the applicable facts, can confirm the former core of truth which it brings out. Diversion has grounded its cause on nothing external to its own truth as present critique.
What openly presents itself as diverted in theoretical form, denying the durable autonomy of the sphere of the theoretically expressed by introducing there, through this violence, the action which upsets and overthrows the entire existing order, reminds us that the existence of theory is nothing in itself, and that it can know itself only through historical action and the historical correction which is its real counterpart.
Only the real negation of culture can preserve its meaning. It can no longer be cultural. Thus it is what in some way remains at the level of culture, but with a completely different meaning.
In the language of contradiction, the critique of culture presents itself as a unified critique in that it dominates the whole of culture, its knowledge as well as its poetry, and in that it no longer separates itself from the critique of the social totality. This unified theoretical critique goes alone to meet unified social practice.
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