Monday, 15 June 2015

A Thousand Evil Wars You Just Can't Remember.


Solidarity is rare.
IN semio-capitalism we'll die. 
Friendship is replaced by competitiveness, precariousness, 'silent exploitation', uncertainty and anxiety and fear

YOU trust no one. You're a GHOST. AND you live in a constant state of insecurity.

The governing of precarization is to serve the productivity of the capitalist economy. In post-Fordism our anxieties become normalised under such conditions, destabilising our bodies and modes of subjectivation in order to be to governed through insecurity and precarization. This dynamic has brutally altered our perception of the other and of the physical and virtual world. 

Similarly, there is also our self-governing which has also established a current shared feeling of senseless productivity and competitiveness amongst individuals of all walks of life and in every form of social relations. Public and private spaces have also become undistinguishable. In this new order, YOU are always performing to the gaze of others. As a result, our bodies experience fear and anxiety and become zombified bodies that manifest themselves in unbearably selfish, nihilistic, uncommunicative, competitive and repetitive ways. At a time we live the end of history, these 'new feelings', these 'new insecurities' are easily detectable among the many types of self-medicated, networked and gentrified communities we come across in the globalised world.
In this sense, the exchange of cultural energies in social or virtual spaces are deemed impossible. Productivity becomes the only currency available and it is always at the service of semio-capitalism which manifests itself in the form of  sleepless 24/7 illusory-semiotic interactions, making cognitive workers both exhausted and addicted to perform


Therefore, the possibility of a 'meaningful' exchange or of an encounter  never seems to take place. One might even inaugurate a new narrative as the beginning of a new vision or of a future but that will never fully happen because what takes place instead is the prospect of the impossibility of such exchanges. This prospect of impossibility asphyxiates in equal amounts both producers and consumers of semio-capital in these social relations, therefore, leaving the individual bodies who produce at the mercy of precariousness unhappy and paranoid.
On the other hand, if the vast majority of cognitive workers disconnect from their circuit of virtual or real ‘friends' they may 'disappear', 'get lost in space' or simply 'die'. That said, they might stop 'signifying' to the other even in the process of an illusory-semiotic exchange. Besides that they might also freeze, paralyse themselves and may be bound to solitude and silence - becoming living-dead creatures in a contemporary society obssesed with cognitive labour exchange (mainstream or parallel). 

You are nothing if you are not with us. 
On your own you worth nothing. 
You are inexistent, de-seuxalised and out of our narrative. 
The game is no longer able to please the 'passive' or the 'extremely active' players of the impossible exchange. The players are trapped in a repetitive model of a perpetual-present that never ends. 

Time hasn't stop, however, it feels always the same.
Same time tomorrow.
The machine wants you to believe this is the only possible way to interact.
As a result, unhappiness, anxiety, panic, melancholia and depression kicks in.

As time seems to stop, meaning becomes impossible. 
Future becomes repetition. 
The encounter does not happen properly.
The semiotic process is incomplete: as if we could only have Hjelmslev's plans of expression functioning as an auto-generator of infinite other plans of expression  to cancel the possibility of meaning and freedom. 
In this sense the sign, language, energy and music become impossible. 
We can't perceive it. 
Something is missing. 

Language does not work anymore.
The impossible exchange becomes an addiction; an addiction to productivity, a addiction to repetition.
An addiction to perform a moment for the impossibility of a future: the one that never comes,
An eternal wait.
A nothing which is the only possible reality.

In this dream:  
"Art" becomes semio-capital. 
"Language" becomes semio-capital.
"Music" becomes semio-capital 
"Dexterity" becomes semio-capital. 
"Madness" becomes semio-capital.
"Melancholia" becomes semio-capital.
"Dyslexia" becomes semio-capital.
"Failure" becomes semio-capital.
"Success" becomes semio-capital.
"Laziness" becomes semio-capital
"Family" becomes capital.
"Community" becomes capital.
"Death becomes semio-capital
"Life" becomes semi-capital

DANCE TO DEATH: same time tomorrow. We’re in record.

The impossibility of the gift is confirmed.

Before I used to sleep.
Time stops. The future will not come. 
Same time tomorrow.

"For cognitive workers, particularly in conditions of precariousness, solidarity is rare. Everyone feels alone, pushed to complete at the mercy of precariousness. Language is captured by the networked machine and turned into an essentially productive activity” (Franco Bifo Berardi - Heroes, Mass Murder & Suicide, Verso 2015)

Note: The beginning of precariousness and precarity as a social ontology can be traced back to the late 18th and 19th century according to Isabel Lorey via Foucault's The Will To Knowledge: The History of Sexuality, Vol 1. 

'Trying to exchange and to signify - Tetine, live at WMF< Revolution N10, Berlin 2005

Labels: , , , , , , , , , , , , , ,


Post a Comment

Subscribe to Post Comments [Atom]

<< Home