The Immortal Subject Beyond The Life Drive
In our daily lives we create little worlds of our own and invest them with various meanings. These worlds have their own logics, orders repetitively staged every day; this gives us a sense of continuity in time and hence a sense of security. Objects and subjects surrounding us, everything fits in its proper place in this microcosmic self-consciousness of ours.
The thought of being a tiny spot in the middle of nowhere, however, or somewhere in the vast universe is too unbearable to be thought through for many people because it reminds us of death. If one thinks this thought for too long all meaning collapses and life falls apart, the established symbolic order of object relations become disorganized. This is when the journey of the subject towards nothingness begins. If the subject manages to maintain integrity throughout the passage from self-consciousness to an impersonal consciousness reconciliation of self with life and the world takes place. With the advance of this macrocosmic impersonal consciousness in time everything symbolic loses meaning and credibility only to lead to an opening up of a space for the emergence of a new meaning. The new is not independent from the old. But is that which had hitherto been unseen, unrealised, unthought as a new possibility of a progressive movement.
Authentic fidelity is the fidelity to the void itself—to the very act of loss, of abandoning or erasing the object. Why should the dead be the object of attachment in the first place? The name for this fidelity is death drive. In the terms of dealing with the dead, one should, perhaps, against the work of mourning as well as against the melancholic attachment to the dead who return as ghosts, assert the Christian motto “let the dead bury their dead.” The obvious reproach to this motto is, What are we to do when, precisely, the dead do not accept to stay dead, but continue to live in us, haunting us by their spectral presence? One is tempted here to claim that the most radical dimension of the Freudian death drive provides the key to how we are to read the Christian “let the dead bury their dead”: what death drive tries to obliterate is not the biological life but the very afterlife—it endeavours to kill the lost object the second time, not in the sense of mourning (accepting the loss through symbolization) but in a more radical sense of obliterating the very symbolic texture, the letter in which the spirit of the dead survives.[1]
So, neither the work of mourning nor melancholia are progressive. It is the work of death drive to kill death, to cause a loss of loss, to destroy the symbolic texture causing death to take place; death drive is the only weapon against death in life. Rather than symbolizing and then accepting death, the subject as death drive contemplates death as nothingness and fills the space of death within the symbolic with nothing. Zizek points out that there is a great difference between willing nothing and willing nothingness.
What we are implicitly referring to here is, of course, Nietzsche’s classic opposition between ‘wanting nothing’ (in the sense of ‘I don’t want anything’) and the nihilistic stance of actively wanting Nothingness itself; following Nietzsche’s path, Lacan emphasized how in anorexia, the subject does not simply ‘eat nothing’ – rather, she or he actively wants to eat the Nothingness (the Void) that is itself the ultimate object-cause of desire. (The same goes for Ernst Kris’s famous patient who felt guilty of theft, although he did not actually steal anything: what he did steal, again, was the Nothingness itself.) So – along the same lines, in the case of caffeine-free diet Coke, we drink the Nothingness itself, the pure semblance of a property that is in effect merely an envelope of a void.[2]
The object that takes the place of the Real is what Lacan calls the objet petit a. The objet petit a is that which the master-signifier causes to be signified. There is nothing to signify the objet petit a, it is that signifier itself. The master-signifier signifies the objet petit a as its own signifier. Without the objet petit a the nothingness behind the master-signifier would become manifest. Master signifier generates signs that signify their own autonomous existence. That is, they hide the latent content of the master-signifier which is nothingness. By manufacturing the illusion of its own non-being the master-signifier signifies itself as the transcendental signified. It does this through signifying the objet petit a as the transcendental sign, (signifier and signified at once). The sublime object which stands in for nothingness behind it is the object of desire of masses who fantasize that they are drinking something good, when in reality they are drinking the void and their own life/death.
One simply cannot conceal from oneself what all the willing that has received its direction from the ascetic ideal actually expresses: this hatred of the human, still more of the animal, still more of the material, this abhorrence of the senses, of reason itself, this fear of happiness and of beauty, this longing away from all appearance, change, becoming, death, wish, longing itself—all of this means—let us grasp this—a will to nothingness, an aversion to life, a rebellion against the most fundamental presuppositions of life; but it is and remains a will!… And, to say again at the end what I said at the beginning: man would much rather will nothingness than not will… [3]
In The Fragile Absolute, Slavoj Zizek gives the example of Diet-Coke as a symptom of will to nothingness inherent in contemporary society.
So, when, some years ago, the advertising slogan for Coke was ‘Coke is it!’, we should note its thorough ambiguity: ‘that’s it’ precisely in so far as that’s never actually it, precisely in so far as every satisfaction opens up a gap of ‘I want more!’. The paradox, therefore, is that Coke is not an ordinary commodity whereby its-use value is transubstantiated into an expression of (or supplemented with) the auratic dimension of pure (exchange) Value, but a commodity whose very peculiar use-value is itself already a direct embodiment of the suprasensible aura of the ineffable spiritual surplus, a commodity whose very material properties are already those of a commodity. This process is brought to its conclusion in the case of caffeine-free diet Coke – why? We drink Coke – or any drink – for two reasons: for its thirst-quenching or nutritional value, and for its taste. In the case of caffeine-free diet Coke, nutritional value is suspended and the caffeine, as the key ingredient of its taste, is also taken away – all that remains is a pure semblance, an artificial promise of a substance which never materialized. Is it not true that in this sense, in the case of caffeine-free diet Coke, we almost literally ‘drink nothing in the guise of something’?[4]
By drinking Diet-Coke, the subject, rather than being really healthy, is being merely less ill, since Diet or not, Coke is itself unhealthy. Coke as we know it is miles away from its medicinal uses for which it was invented in the first place. The measure of health is not Coke without caffeine and sugar. So the Diet-Coke cannot be a sign of healthy living. Worse than being unhealthy, it is death disguised as an object of desire, that object of desire being healthy living. So we can see the process through which the Real of the subject’s desire, which is the death-drive, is turned into desire for healthy living. As the subject thinks he/she is moving towards greater health, he/she is in reality moving towards death. We have to be clear about where exactly the life-drive and the death-drive become separated from themselves and hence their roles are reversed, turning them into their opposites. It is precisely at this point of separation- unification of the life-drive and the death-drive that the conflict-event takes the place of the place itself.
This place is a playground on which this conflict-event between the life-drive and the death-drive is played out as a confrontation between the therapeutic society and critical theory. If the aim of psychotherapy is to adapt the subject to the environment, then it is by definition a normalizing practice. But asks critical theory, what is the definition of health? On which grounds are we talking about health? What are the values that make health? All these questions may lead down to the big question of ontology: “What is the meaning of life?” There is no meaning of life. It is my actions and words that invest my life with a particular meaning. What determines the meaning of objects surrounding me is the use I put them into. In this context, progress in therapeutic procedure is signified by an increase in the subject’s ability to use the objects surrounding him/her.
But critical theory says: you are confusing use-value and exchange-value. You are forgetting the need to remember that in your world the exchange-value preceeds the use-value. You are always already born into the world of objects with their values attached to them, how can you say that you are healing these people by telling lies to them concerning the cause of their desire and the Real of the objects they choose to put to use. Isn’t their choice already determined by the pre-dominant symbolic order?[5]
Critical theory agrees with psychotherapy that it is the use value of the object that is important. But what critical theory wants to say is that what psychotherapy presents the subject with, as the use-value, is already the exchange-value, so psychotherapy is presenting the subject with death disguised as life. It is there that there has been a shift in the gears, where Nietzsche conceived of himself as the stage of confrontation between Christ and Dionysus, as the conflict-event that shifted the gears at a certain moment in history. At this precise moment in time negation and affirmation change roles for the very reason that negating the symbolic order becomes the same as affirming the Real. One creates a fantasy which negates the symbolic and affirms the Real as it is, that is, with all its inconsistencies, internal conflicts, imperfections, and incompleteness. Something in the symbolic order is caused to fail by these interventions of the affirmative subject. Here a question awaits us: Does that mean that for creation to take place destruction is necessary? The answer to this question is a yes and a no at the same time. Because destruction causes a split in the order and yet this split’s consequence depends on the future of the response to it. Destruction is not essential to creation but is an inescapable result of it. [6] So there may or may not be cases where there is something in the process of being created without anything being destroyed. For when one thinks about it, creation is not a subtraction from nature, but quite the contrary, an addition to it. For subtraction to become creative it should be a subtraction from culture, that is, from knowledge, or from the already existing symbolic order. Badiou’s subtraction opens a void within the already existing symbolic order and through this void a new truth flows. It is only in so far as the mortal human animal chooses fidelity to this truth-event that it becomes a subject, that is, an immortal indifferent to death.
The Immortal Subject Beyond The Death Drive
The creature called human can cease being a passive non-being and become an active being only insofar as it produces love against the negative power of the already existing capitalist law. As we all know, the laws’ negative impositions give birth to the vicious cycle of the life and death drives, which is in turn exploited in the way of more money.
With the domination of nihilist global capitalism all over the world social life has become a masquerade. The silence diminishes and noise pollutes the lives of all. This noise is what Nietzsche calls “the noise of the marketplace.” The subject neither questions its being in itself nor its being for itself. The system provides the subject with innumerable facilities to keep boredom at bay so as to sustain the conditions for the possibility of the non-being of thought to take place. The subject simply does not feel the need to think and in time the subject loses the ability not only to think but also to act consciously. It all becomes an empty and meaningless spectacle to live. Every subject takes on a role, or an identity in accordance with the demands of the show business and hides behind this role turning into a solipsistic monad acting itself out in the way of satisfying the big Other. Just like Judge Schreber who had to endure inordinate measures of suffering to satisfy the demands of those cruel gods he populated himself with… And Schreber, satisfied as he was with the mere pleasure of sharing the high profile mission of satisfying cruel and invisible gods, becomes a madman when in fact he was a woman enduring privation.[7]
In the banality of ordinary social reality the subject forgets to think of its death as its own. Absence of the thought of death brings with it the presence of the thought of being, which means that the subject has lost his/her sense of self/other distinction, and is governed by his/her unconscious drives. This leads to the subject’s ignorance of an external world, or perhaps an unintentional neglect of an external reality other than the one it imagines, for it has itself become exterior to itself.
When death is thought about, this thought never takes place in terms of the death of the self. It is always through the death of the other that the subject thinks of death. It is always a “they” who die. Death is conceived as a symbolic incident. The reason of that reductive attitude towards death is the will to preserve the banality of ordinary reality and sustain the conditions for the possibility of an illusory sense of oneness with the world. All this, of course, is done to keep the Real of the external world at bay.
Global capitalism produces subjects who cannot stand the thought of the outside; they cannot conceive the absence of an external world within them. The fear of death is so strong that with the force of its negativity it totally negates death in life, erases the slash in life/death, and vainly erects statues to attain immortality.
It is a strange subject, however, with no fixed identity, wandering about over the body without organs, but always remaining peripheral to the desiring-machines, being defined by the share of the product it takes for itself, garnering here, there, and everywhere a reward in the form of a becoming an avatar, being born of the states that it consumes and being reborn with each new state. “It’s me, and so it’s mine…” Even suffering, as Marx says, is a form of self-enjoyment.[8]
Today the purpose of life has become keeping the subject busy for the sake of the business of not thinking death. The subject is bombarded by objects of introjection to such extent that it has no time for feeling anxious about its own death. The objects form a transparent sheet between the subject and its death. As inorganic substances the objects fill the space of death within life. What we witness in this time is life turned into a project aiming at erasing the silence necessary for thought; and not only erasing but also replacing it with an unceasing noise causing nausea.
The infinite, then, is within finitude, so in order to think the infinite we have to think the finite, that is, the thought of death. Although the thought of death has a high price which the subject pays by a loss of mental and physical health, it is nevertheless useful in opening up the way to limit experiences. The death drive devastates the predominant conceptualisations of the “good” of civilized progress and the “bad” of barbaric regress. The subject of the death drive situates itself as the traitor on the opposite pole of belief and faith in immortality. In the place of statues representing immortality, it erects nothing. That way it confronts the promised land of total security and harmony with a world governed by the anxiety of the feeling of being surrounded by nothingness. In this world there remains no ground beneath the symbolic order. Death is in the midst of life; it is life that surrounds death.
How would our lives change if we were to become capable of imagining ourselves as immortal beings? If we keep in mind that we are always already locked within the vicious cycle of the life and death drives governed by the law of capital, it becomes easier to understand why we need to break this vicious cycle of Capitalism and its governor, liberal-democracy, based on unjust representations, in order to create, produce or present the realm of love beyond the rotary motion of drives. But it must also be kept in mind that when we say beyond, we are talking about a beyond which is always already within the pre-dominant symbolic order and yet not within the reach of mortal beings. It is a beyond only from the perspective of the present state. In our scenario, immortality is not something to be attained, rather, it is a virtual potential or an actual capacity within every mortal being, awaiting to be realised. The realisation of the immortality within us, or the realisation of the infinite potential that life contains, depends on our proper use of our powers of imagination. Let us imagine ourselves as immortal beings then, which we already are, but cannot enact because of the finitude imposed upon us by the already existing symbolic order. Would we need to get out of this order to become immortal? Yes and no. Yes, because the within which we said infinity resides is a within which is exterior only from the point of view of the already existing order. No, because only from within the already existing order can we present an outside of this order, “an outside” in Deleuze’s words apropos of Foucault and Blanchot, “which is closer than any interiority and further away than any exteriority.”
In his Theoretical Writings Alain Badiou attempts to separate himself from the Romantic understanding of infinity, and the pursuit of immortality. According to Badiou, contemporary mathematics broke with the Romantic idea of infinity by dissolving the Romantic concept of finitude. For Badiou, as it is for mathematics, the infinite is nothing but indifferent multiplicity, whereas for the Romantics it was nothing more than a “historical envelopment of finitude.” Behind all this, of course, is Badiou’s strong opposition to historicism and temporalization of the concept. It is in this context that Badiou can say, “Romantic philosophy localizes the infinite in the temporalization of the concept as a historical envelopment of finitude.”[9]
Mathematics now treats the finite as a special case whose concept is derived from that of the infinite. The infinite is no longer that sacred exception co-ordinating an excess over the finite, or a negation, a sublation of finitude. For contemporary mathematics, it is the infinite that admits of a simple, positive definition, since it represents the ordinary form of multiplicities, while it is the finite that is deduced from the infinite by means of negation or limitation. If one places philosophy under the condition such a mathematics, it becomes impossible to maintain the discourse of the pathos of finitude. ‘We’ are infinite, like every multiple-situation, and the finite is a lacunal abstraction. Death itself merely inscribes us within the natural form of infinite being-multiple, that of the limit ordinal, which punctuates the recapitulation of our infinity in a pure, external ‘dying.’[10]
The political implications of the move from Romantic infinity to mathematical infinity can be observed in Badiou’s Ethics: An Essay on the Understanding of Evil. In this little book Badiou criticizes the hypocrisy of human rights for reducing being-human to being a mortal animal. Of course Badiou admits that what is called human is indeed a mortal animal, but what he objects to is the exploitation of this state of being. Against this deprecative attitude, Badiou pits the immortal subject, or rather, the subject who is capable of realising his/her immortality.[11]
Badiou says that “being is inconsistent multiplicity.” As an advocate of immanence, unlike Heidegger, he doesn’t think that there is an ontological difference between Being and beings. As a matter of fact, he altogether refuses that there is such a thing as Being transcending the multiple beings, or beings as inconsistent multiplicities. To understand where Badiou is coming from we only need to look at his critique of Heidegger’s equation of being in the world and being towards death. For Badiou there is no such thing as being in the world, because for him there is not one world but multiple worlds and consequently being in the world as being towards death is a rather impoverished idea doomed to result in the mistaken assumption that consciousness of human finitude is self-consciousness. And I agree with Badiou that consciousness of human finitude merely serves to justify a life driven by death.
I therefore propose a consciousness of infinitude rather than of finitude for a sustenance of the conditions of possibility for an ethical life and for an ethical death. For when you think about it, if we were immortal, that is, if our lives were eternal, we wouldn’t be so destructive of the environment, not so harsh on nature and one another, because no one would want to live in such a hell eternally. Since it is obvious that as humans we have been turning the world into a hell in the name of progress for a while now, and since death has been the end from which we have come to think we have been striving to escape in this progressive process, it is obvious that a forgetting of death, or rather, a remembering to forget our mortality would make us fear an eternal life in hell, rather than a finite life in an illusory heaven.
If we keep in mind that the global capitalist system, as we have tried to explicate, takes its governing force from its exploitation of life and death drives, that it is based on our fear of death and consciousness of finitude, it becomes clearer why a subtraction of death from life not only shakes, but also annihilates the foundations of capitalism.
To What End Last Words? To What End Suffering…
Throughout this article I have tried to develop a mode of critique in and through which nothing is excluded and/or determined. This reflective mode of critique itself enabled me to situate myself in the middle of the reflective and the determinative modes of judgment. The critical mode employed in this article is still context-bound to a certain extent, and yet it tries to restrictively dissociate itself from the predetermined context, rather than freely associate within it. A new field is opened, the conditions are created for the possibility of a decision beyond the Law of Militarist Capitalism and the Welfare State driven by and driving the exploitation of mortality on a massive scale.
There is this transcendental field that requires a non-mortal mode of being in the world, neither for nor against it, but engagingly indifferent to it in such a way as to turn its own alienation from mortality into its driving force in its attempt to demolish the faculty of finite judgment and create the conditions of possibility out of the conditions of impossibility for an infinite judgment to take place beyond the subject/object of a Law that is mortal, all too mortal.
A truth comes into being through those subjects who maintain a resilient fidelity to the consequences of an event that took place in a situation but not of it. Fidelity, the commitment to truth, amounts to something like a disinterested enthusiasm, absorption in a compelling task or cause, a sense of elation, of being caught up in something that transcends all petty, private or material concerns.[12]
The immortal subject within and without the pre-dominant symbolic order is not only the cause, but also the effect of its own alienation from mortal life. This regulatory idea of immortality, which is also a constitutive illusion, is inspired by the post-structuralist theme of becoming non-identical as we see in Deleuze and Derrida. If one could become non-identical, why would one not also become non-mortal? If one could become alienated from one’s identity, why would one not also become alienated from one’s mortality? Why not become immortal so as to become capable of criticizing the exploitations of this mortal, all too mortal life? But what motivated me to take immortality as a virtual mode of being was Badiou’s theory of infinity which aimed at secularizing the concept of truth. Badiou’s technique of secularizing the truth is inspired by the 19th century mathematician Georg Cantor’s technique of secularizing the infinite. As Badiou claims, the secularization of infinity started with Cantor who stated that there was not one, but many infinities varying in size and intensity. From then onwards it became possible to link Deleuze’s concepts of impersonal consciousness and transcendental empiricism with Badiou’s theory of infinity and Kant’s assertion that for reflective judgement to take place and turn the object into a subject a transcendental ground is necessary. Now I can say that for me a transcendental ground is necessary only to the extent that it enables the subject to shake the foundation of its own mode of being and opens a field for immanent critique to take place. In other words, the untimely indifference of immortality is required in order to actively engage in an exposition of the exploitation of mortality in this time.
I don’t know if it is worth mentioning that in this time we are all slaves and yet some slaves dominate the others. Where time goes no one knows. There are necessary illusions in this life, some for life, some not. Both the extreme belief in civilized progress and barbaric regress are good for nothing. These two are now in the process of being left behind. A third possibility of developmental process is emerging in the form of a becoming-reconciled which is based on the recognition of the otherness of the other as it is, that is, prior to the additions and the subtractions imposed upon the self and the other, nature and culture, life and death. For a non-normative and progressive work it is necessary for the participants to become capable of making distinctions between their natures and cultures, their cliniques and critiques. It is a matter of realizing that theory and practice are always already reconciled and yet the only way to actualise this reconciliation passes through carrying it out and across by introducing a split between the subject of statement (the enunciated) and the subject of enunciation.
It is indeed true that sometimes it takes a long journey to get there, where one eventually got to, and realise that one is other than one thinks itself to be. Apparently the numbers indeed start with zero and continue with two, but it takes time to realise this actuality and become capable of actualising this reality. Perhaps we should indeed know that absolute reconciliation is impossible and yet still strive to reconcile ourselves as much as we can to all the living and the dead.
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[1] Slavoj Zizek, Organs Without Bodies (London: Routledge, 2004), 13
[2] Slavoj Zizek, The Fragile Absolute (London: Verso, 2000), 23
[3] Friedrich Nietzsche, On The Genealogy of Morality, transl. Maudemarie Clark and Alan J. Swensen (Indianapolis: Hackett, 1998), 118
[4] Zizek, The Fragile Absolute, 22
[5] Marcuse, Herbert. One-Dimensional Man: Studies in Advanced Industrial Society (Boston: Beacon Press, 1964)
[6] Alain Badiou, InfiniteThought, trans. and ed. Oliver Feltham and Justin Clemens (London: Continuum, 2005), 132
[7] Sigmund Freud, Psycho-analytic Notes On An Autobiogrophical Account Of A Case Of Paranoia (Dementia Paranoids), trans. Strachey J. (London: Hogarth Press, 1986)
[8] Deleuze and Guattari, Anti-Oedipus: Capitalism and Schizophrenia I, trans. Robert Hurley, Mark Seem, and Helen R. Lane (New York: The Viking Press, 1977), 16
[9] Alain Badiou, Theoretical Writings, trans. Ray Brassier and Alberto Toscano, (London: Continuum, 2006), 38
[11] Alain Badiou, Ethics: An Essay on the Understanding of Evil, trans. Peter Hallward (London: Verso, 2001), 41
[12] Peter Hallward, “Introduction” in Alain Badiou, Ethics (London: Verso, 2002), x
Gilles Deleuze and Félix Guattari
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