Tag Archives: Zizek

The Internet and the Protestant Ethic

When I was younger I had a Sunday school teacher who insisted, long after cable internet became the standard, on keeping her AOL dial-up account. I asked her why. She told me that she would use the time of the slow loading screens to pray, and felt that upgrading her internet would therefore shortchange God. For the rest of that year I was in her class, my mind would drift off toward imagining her whittled down British accent mumbling the Sh’ma over the screeching dial tone as the little hour glass icon would fill and tip over again and again…

The mythologies of technology and of magic have had a long intertwining dialectic. Their terminologies and means of dreaming their futures have made with the hostilely witty repartee of the man and woman in a screwball romantic comedy for some time now. Science fiction’s relation to the longer history of allegorical literature is that of a reversal; the deus ex machina becomes the deus as machina.The radical unexplained narrative shifts that at one time were the defining characteristic of lazy writing become the new social realism. Where looking at a culture’s “low” objects was once the anthropologist’s condescending lens toward understanding the root beliefs of an unfamiliar society, this lens has been turned back on us with a vengeance as critic after critic attempts, sometimes with incredible effectiveness, to search for the underlying identity of America in its most disposable cultural products. We have been, as McLuhan put it, brought into a new tribal relation with ourselves.

The angry Old Testament God is replaced by the feeling of totalistic paranoia that a thing is punishing us for our hubris that’s felt far beyond the more obvious spheres of the anarcho-primitivists and neo-luddites. In those whose economic well-being has been made through the medium of the computer, the internet is more frequently posited as the thing that replaces God in rewarding or punishing those who maintain the Protestant work ethic. These are both manifestations of the logic of old religious folk tales going back to Job and earlier; the narrative discontinuity that favors us is the favor of God, that which cripples us His retribution. That the shift of history now seems to work in continuous radical discontinuities, this societal function of the God figure is no longer necessary; like a Twitter feed, a rapid pronouncement of judgement from an unknowable ether updates itself in “real time”.

The internet revolution is Protestant in character; the great texts are made easily and readily available to the layman while the justifications of an elite’s claims to power grow more circular in their logic; those that follow the logic of the machine are amply rewarded, those that falter are rightfully punished; those that seem to follow the strictures of the internet but struggle must not actually be following its will, those that willfully don’t are idlers who deserve their lot. Internet trolls’ earliest justifications for cruelties like putting a rapidly blinking gif on an epilepsy forum was that the forum users should have had safeguards in place to stop them. Given the seeming novelty of the case at the time, this logic was seen rightly as horrific; however, how different is it from the rationale that undergirds the economic marginalizing of a vast majority of the population as being inherently disposable, the logic of the 1%, the logic of endless attacks on single mothers and the most marginalized and exploited among us-the Mexican immigrant-as the thing “destroying the country”, the Protestant shaming of the person who sits outside the predetermined boundaries of what constitute “usefulness” or success in this warped society?

That what the internet has become is so predominantly Protestant is of course not a thing made so because of anything “inherent” or “essential” in it beyond that it was developed and propagated within the strictures of a capitalism that was already Protestant. So long as we still exist within the framework of capitalism, any mass dump/”redistribution” of “power” such as the internet is still largely controlled by where the money in its various streams was situated before its arrival and takes a position in the popular mythology simply as a means of shaming the larger populace for their impotence in converting it into money. So long as capital continues to accumulate to a smaller and smaller group at the top, any game short of outright revolution is still ultimately the old one on the playground wherein the larger kid grabs the smaller kid’s hand and mockingly slaps him in the face with it while saying “Stop hitting yourself! Stop hitting yourself!”

The internet, like the Christian pretexts to imperialism, was dreamed as a great tool of decentralized raising of an uninformed populace. And like the Christian missionary project, this liberation is rapidly being repurposed for fear it won’t being coming strictly from the top down; for fear, as Zizek might put it, that the principles and dreams that the internet was founded on might be taken more seriously and literally by the user than the Steve Jobs’ with their cynically laughable claims to having “revolutionized” something larger than a technology. For the moment, the internet is simply as the Ipad was to the Iphone; a larger vessel for the same old thing to operate in. But as we learn from Marx, within this new form sit the contradictions that make possible its overthrow.

As the internet revolutionizes society in a distorted repetition of how industrialization did, so we need a new book that can lay out the internal contradictions of this new paradigm in the manner Capital did in the prior epoch. Marx has already helpfully laid out some useful terms in a gift basket from beyond the grave; “fictitious capital” for one. But we must do the rest of the work to bring about the new manifestation of the communist Idea.

The Narcissistic Charisma of Donald Trump

I grew up in a household defined by parental narcissism. I only figured this out roughly a year ago while on the road. Browsing random things on my phone, I stumbled on various pages describing theories and self-help literature revolving around what are called “adult children of narcissists”, or ACoNs. Going through various message boards and articles, I managed to untangle much of the complicated series of nonsensical events and outbursts which gave my upbringing much of its dada trainwreck aftertaste.

Eventually the time came when it was clear the situation was not going to get better and I had to cut my father off entirely for the good of the both of us. Searching online for guidance on how to confront this situation, I googled “adult children abandoning parents.” Bizarrely, I found that all of my results turned up websites and message boards relating to organized support and legal action groups put together by groups of parents claiming they were abused and neglected by their narcissistic children. Going through these threads, I noticed, insofar as you can diagnose such a thing based on a pattern of logic presented in message board posts, that most of the posters were in fact pathological narcissists. Their stories about their children had the consistency of Swiss cheese. They had projected the accusations of narcissism onto their estranged children. They’d come to a mutually reinforced unconscious conspiracy of enabling-as-solidarity.

It was utterly fascinating. A community based on shared support of a pathology.

A short while later I ended up at the home of a friend whose mother was an ardent watcher of Fox News. We ended up in his living room watching her watch TV. I noticed that the appeal of the network’s shows was similar to that of traditional hero narratives in the sense that Otto Rank and later Ernest Becker had framed them-they maintained the position of the viewer as the hero in their own personal narrative against the overwhelming evidence to the contrary inherent in their living situation. His mother was very much like Bill O’Reilly in her behavior. She couldn’t have conversations without constantly interrupting the person she was speaking with and making vague aggressive accusations against groups of people she had no direct knowledge of. She chose these people specifically because she had no knowledge of them and could more comfortably create a self within a closed feedback loop of a gerrymandered space of not-knowing. Attempts at introducing unknown variables into conversation were met with temper tantrums.

Marshall McLuhan once said “Charisma is looking like a lot of other people.” On TV and the internet, charisma becomes to the heroic presentation of common psychological profiles defined by decisive forward motion. Trump’s lack of concern about releasing policy papers is telling, as is his unorthodox choice not to apologize for social gaffs. He represents “self”, pure for its emptiness, decisively pushing forward. He is Nietzschean will to power without the complications. America wants to be sure of and proud of themselves, not right about things. Much as Americans will drift into the fantasy self of the heroic character in a TV program, or one of the actors in a pornographic film while handling themselves, so they see their projected fantasy self in Trump. Trump is the popular collective wish of one morning waking up on a giant pile of money. Like the male pornographic film performer (think Ron Jeremy), his clumsy ugliness is part of what makes the fantasy seem accessible.

A different friend once told me a short brilliant anecdote of dysfunction in his own childhood. “My dad was really drunk and started screaming at my mother. He shouted ‘You’re a fucking retarded Pollack!!!’ at my mother and stormed out. The thing is, he’s Polish, she isn’t.”

Most literature in the 20th century psychological tradition analyzing the roots and causes of fascism emphasizes the comforts fascism provides to the wounded narcissistic identity. Because the greatest fear of the pathological narcissist is the possibility of confronting the void of the self, a void which they’re constantly attracted to contemplating but can only contemplate in the projection of this wounded self into paranoia regarding their surroundings and always under the guise of talking about something else, the vague “national identity” becomes a perfect means for both their own projection and the construction of remarkably simple and cleanly efficient propaganda.

Fox News uses very simple psychological techniques to funnel the empty self-affirmation of a mentally ill populace toward the desired targets. Fox News is simply another manifestation of the desire in the TV viewer to see a recognizable version of their self in a position of exciting heroic swashbuckling. Endless websites, articles, and organizations attempting to point out blatant lies that Fox has told miss the point-the viewer goes to Fox to outsource the difficult work of bridging cognitive dissonance. They watch Fox because Fox is willing to confidently lie to them and never back down.

Donald Trump is the child of this dynamic; as a brand he represents little beyond the presentation of white wealth. That he represents little else is his public relations strength. His unapologetic nativism symbolically represents, for the victim-identity obsessed white population of this country, the most appealing redemption narrative-the one where they have to admit no wrong doing and can shift blame entirely onto the powerless.

I’m not sure a better object representing collective narcissism could be conceived than a giant wall built around a country that has no actual invaders.

Insofar as Trump would, in an earlier culture paradigm that the majority of commentators are still using to analyze the present, a parody of a traditional candidate, a cultural actor even more ludicrous than Reagan the cowboy actor was, he makes perfect sense in the context of the present. The political process has been dangled in front of the public as a lighthearted extension of the popular culture for so long, a toy that wasn’t supposed to played with, that Trump’s treatment of it as a toy that he can play with strikes a chord with those who admire him ironically. The importance of the sale and presentation of the item sold, be it a toilet cleaner or a presidential candidate, has come to far outweigh the traditional “use value” of the object itself.

As Slavoj Zizek has repeatedly pointed out, the experience of the consumer and the resolution of the neurotic condition created by the obvious irrationality of capitalism that cannot be acknowledged mixed with the desire to live an ethical life is now a dialectic tension that expands the surplus value of certain products. While Zizek mostly focuses on it in the context of “ethical consumerism” associated with the middle to upper class US left, the same cultural logic is pushing the response on both sides. Neurosis is defined by the urgency of its need to be resolved or sated. Trump and the modified fascism he represents offers the hope that this neurotic condition of the wounded narcissistic identity of his numerous followers can be repaired in projecting their empty selves into the exuberant narcissism of a man who does in fact understand their deepest problems from the inside.

God help us all.