Here we encounter the formal limitation of The Wire: it has not solved the formal task of howto render, in a TV narrative, a universe in which abstraction reigns. The Wire’s limit is the limit of psychological realism…
The Wire’s panoramic final scene shows a series of long shots of various locations around Baltimore. This reposeful cinematic gesture allows the viewer to process the fact that new generations of drug dealers, cops and corrupt politicians will come to replace the ones we loved or loved to hate. I will elaborate more on this in the next section, but in Zizek’s mind, one of the functions of ideology is to set up chains of equivalences- such as “people are poor because they use drugs”- when in reality, the urban poor of Baltimore are poor because the economy has rendered them useless and they are offered little to no opportunities to transcend their situation. Their neighborhoods are flooded with drugs and terrorized both by the gangs who sell the drugs and by the police. The “System” can be apprehended through an understanding of the absurdity of the situations it creates, not as an immutable or transcendental entity in and of itself. With that in mind, I’ll now discuss the Occupy movement and Zizek’s view of the status of activism in general in the 2010’s.
I remember when the Occupy Wall Street movement first began. The summer after my freshman year of college I began getting the email blasts from Adbusters Magazine spreading the word about a planned occupation of Zuccotti Park, and once it was underway I avidly read every article I could find about it and watched videos of various people speaking at it (including Slavoj Zizek). I tried to soak up as much as the internet would allow. What made the Occupy Wall St. movement special? And why were most of the appraisals of it by the mainstream press so vacuous? Zizek uses his psychoanalytic training, and his readings of Lacan and Hegel, to attempt to answer those questions.
Zizek uses a quote from the journalist Anne Applebaum, who writes for the Washington Post, to exemplify the mainstream (ideologically-sanctioned) reaction to Occupy. She first claims that Occupy protestors (who, by the time she wrote this article, were all over the globe) are correct in their view that democratic institutions are not capable of dealing with the problems created by globalization; several paragraphs after that she chastises protestors for not using those institutions to reach their ends, and even goes on to state that Occupy and related protests will have the negative side effect of hastening the decline of existing democratic institutions. This argument is obviously fallacious, and as such nothing intelligible can be derived from it. Its unintelligibility sheds light on how ideology functions; Applebaum manages to appear reasonable by both expressing tentative praise and haughty ambivalence towards protest movements. She politely acknowledges the unsustainability of the “system” while simultaneously declaring recognition of the “system’s” unsustainability unrealistic.
If you’ve taken a course in logic, you know that once a contradiction has been established, anything can be asserted. Well, the liberal apologist view that I (via Zizek) debunked above results in a smug contradiction which opens a space for new ways of thinking about and understanding our situation. I offer the following formulation as a Zizekian philosophical maxim: “The more obvious a teleological explanation of an event is, the more crucial the speculative surrender of the self to the absolute becomes”. What the fuck does this mean? Zizek here deploys French philosopher Jean-Pierre Dupuy’s term “zero-point”; i.e. the economic and environmental collapse that capitalism is tending towards. In the face of coming ecological and economic crises, a politically pessimistic outlook seems justified. Pessimism of this kind is ultimately teleological because it equates the collapse of the” system” with nothingness, with the apocalypse. Zizek has many times criticized liberals for being better able to imagine the end of the world than the end of capitalism; but isn’t this indeed how ideology functions? Pessimism about the future of capitalism is certainly called for, and the brutal truth that our lifetime is going to be spent during the slow, violent death of capitalism is a truly shitty fact to contend with. The brutality of this fact and the pessimistic outlook it inspires aren’t grounds for a fatalistic anti-capitalistic viewpoint, though. Each crisis ostensibly brought about by “capitalism” simultaneously erodes capitalism as a functioning system. This is where the “speculative surrender of the self to the absolute” comes in. Zizek writes, “The only way to sustain the Real when it gets too close-that is, the only way to avoid psychosis- is to fictionalize it”. Attempts to reform a failing, inherently dehumanizing system are literally absurd; the only way to engage with the Real of systemic collapse is by speculating about how limited and small you are; about how unintelligible the forces working on you are. This is what Occupy attempted to do: engage with reality in a world that demands disengagement and abject ignorance at any cost.
My first post dealt with novelist Don DeLillo. His book Cosmopolis centers around billionaire hedge-fund manager Eric Packer’s aimless limousine ride around New York City. At one point, Packer gets caught in the middle of a riot thrown by anarchists and communists. He dismisses the whole event as a “market factor”, and indeed, once the riot subsides, business-as-usual resumes. During the riot, however, a man sets himself on fire Tibetan monk style. Packer can’t account for the jarringness of this event. It functions as sign, or perhaps a symbol, of both the untenability of the present and the necessity of the future. It makes sense that the final chapter of Zizek’s book is called “Signs from the Future”. In this chapter, Zizek quotes Blaise Pascal: “There is enough light for those who only desire to see, and enough obscurity for those who have a contrary disposition”. Strangely, if one hopes to cultivate a rational disposition with regards to political thinking, a theological perspective is useful. John Locke says that if the government won’t heed your pleas, your best bet is to appeal to heaven. As democratic institutions become more and more useless, it would benefit us, Zizek thinks, not to adopt a dark fatalism, but rather to look to the heavens and recognize our own contingency.