Capitalism and the Death Drive. Byung-Chul Han

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СКАЧАТЬ Schlemihl sells his shadow to the devil in return for a bottomless bag of gold (that is, infinite capital). The pact with the devil turns out to be a pact with capitalism. Infinite capital makes the shadow – which stands for the body and death – disappear. But Schlemihl soon realizes that a life without a shadow is impossible. He walks the earth as the undead. The moral is: death is a part of life. The story thus ends with this admonition: ‘But you, my friend, if you want to live among mankind, learn to revere first your shadow, and then your money.’¹⁶

      Capitalism is obsessed with death. The unconscious fear of death is what spurs it on. The threat of death is what stirs its compulsion of accumulation and growth. This compulsion drives us towards not only ecological but also mental catastrophe. The destructive compulsion to perform combines self-affirmation and self-destruction in one. We optimize ourselves to death. Relentless self-exploitation leads to mental collapse. Brutal competition ends in destruction. It produces an emotional coldness and indifference towards others as well as towards one’s own self.

      In capitalist societies, the dead and the dying are less and less visible. But death cannot simply be made to disappear. If, for instance, factories no longer exist, then work takes place everywhere. If mental asylums disappear, then madness has become normal. It is the same with death. If the dead are not visible, a rigor mortis has extended over all of life. Life freezes into survival: ‘In survival, death is repressed; life itself . . . would be nothing more than a survival determined by death.’¹⁷

The separation of life and death that is constitutive of the capitalist economy creates an undead life, death-in-life. Capitalism generates a paradoxical death drive; it deprives life of life.¹⁸ A life without death, which is what capitalism strives to achieve, is what is truly deadly. Performance zombies, fitness zombies, and Botox zombies: these are manifestations of undead life. The undead lack any vitality. Only life that incorporates death is truly alive. The mania for health is the biopolitical manifestation of capital itself.

      Capitalism’s striving for life without death creates the necropolis – an antiseptic space of death, cleansed of human sounds and smells. Life processes are transformed into mechanical processes. The total adaptation of human life to mere functionality is already a culture of death. As a consequence of the performance principle, the human being ever more closely approximates a machine, and becomes alienated from itself. Dataism and artificial intelligence reify thinking. Thinking becomes calculating. Living memories are replaced with machine memories. Only the dead remember everything. Server farms are places of death. We bury ourselves alive in order to survive. In the hope of survival, we accumulate dead value, capital. The living world is being destroyed by dead capital. This is the death drive of capital. Capitalism is ruled by a necrophilia that turns living beings into lifeless things. A fateful dialectic of survival turns the living into the dead: the undead. Erich Fromm writes the following about a world ruled by necrophilia:

The world becomes a sum of lifeless artifacts; from synthetic food to synthetic organs, the whole man becomes part of the total machinery that he controls and is simultaneously controlled by. . . . He aspires to make robots as one of the greatest achievements of his technical mind, and some specialists assure us that the robot will hardly be distinguished from living men. This achievement will not seem so astonishing when man himself is hardly distinguishable from a robot. The world of life has become a world of ‘no-life’; persons have become ‘nonpersons,’ a world of death. Death is no longer symbolically expressed by unpleasant-smelling feces or corpses. Its symbols are now clean, shining machines.¹⁹

      Undead, death-free life is reified, mechanical life. Thus, the goal of immortality can only be achieved at the expense of life.

      The capitalist system represses life, and it can only be ended by death. Baudrillard turns the death drive against Freud, radicalizing the concept such that it comes to denote a revolt against death: ‘In a system that orders you to live and to capitalize life, the death drive is the only alternative.’²⁰ By risking death, the revolt of death cracks open the death-negating capitalist system and exposes it to the symbolic exchange with death. For Baudrillard, the symbolic is that sphere in which life and death are not yet divided from each other. The symbolic is opposed to the imaginary of deathless life. The revolt of death means that the capitalist system is shattered by the symbolic: ‘Nothing, not even the system, can avoid the symbolic obligation, and it is in this trap that the only chance of a catastrophe for the system remains. . . . The system must itself commit suicide in response to the multiplied challenge of death and suicide.’²¹

The protagonists of Baudrillard’s death revolt are suicidal characters of every kind. He even attributes a kind of subversive potential to terrorism. But a suicide bomber opposes the death-negating system with his real death. His violent end cannot open up the system to symbolic exchange with death. Terrorism is not a counter-image to the capitalist system; it is a phenomenon that is symptomatic of that system. The brutality and emotional coldness of the suicide bomber reflect the brutality and coldness of capitalist society. The attacker has the same psychogram as members of the general population. His suicide is a form of self-production, imagined as the ultimate selfie. The pulling of the trigger that detonates the bomb is akin to the push of the camera’s button. The suicide bomber knows that, immediately after the attack, his photograph will circulate in the media, and he will then receive the attention he had previously missed out on. A suicide bomber is a narcissist with an explosive belt. Thus, terrorism can be understood as the ultimate form of authenticity.

      The revolt of death cannot unhinge the capitalist system. What is needed is another form of life, one that rescinds the division between life and death and reconnects the two. Every political revolution must be preceded by a revolution of consciousness, one that gives death back to life. The revolution must create an awareness of the fact that life is only truly alive when there is an exchange with death. It must demonstrate that the rejection of death destroys all living presence: ‘The war against death takes the form of a preoccupation with the past and the future, and the present tense, the tense of life, is lost.’²²

      Death, understood as the biological end of life, is not the only, or only true, form of death. Death can also be understood as a continuous process in which one gradually loses oneself, one’s identity, over the course of a lifetime. In this way, death may begin before death. The identity of a subject is a significantly more complex matter than is suggested by the stable name. A subject always keeps diverging from itself. The modern idea of death is based on biological functioning. Death is a matter of a body eventually ceasing to function.

Bataille understands death as an intense form of life. Death gives life intensity. It is an exuberance, excess, extravagance, indulgence, expenditure. Death provokes a rapture that is crucial in erotic experience: ‘If love exists at all it is, like death, a swift movement of loss within us.’²³ Bataille opens his treatise Eroticism by stating: ‘Eroticism, it may be said, is assenting to life up to the point of death.’²⁴ While Freud opposed Eros to the death drive, Bataille invokes the proximity of death to Eros. If the impulse to live is intensified to the highest degree, it approaches the impulse to die, although, unlike Freud’s death drive, Bataille views the latter impulse as itself an expression of life. The exchange between life and death takes place in the medium of eroticism. As exuberance and expenditure, death represents the principle of an anti-economy. Death has a subversive effect on the capitalist system: ‘In a system where life is ruled by value and utility, death becomes a useless luxury, and the only alternative.’²⁵ Eroticism is an adventure of continuity. It breaks with the discontinuity of the isolated individual – the basis of the economy. Eroticism gives the self its death. Death is a losing-oneself-in-the-other that puts an end to narcissism.

      The organization of capitalism depends on the desires and wishes that are reflected in consumption and production. Passion and intensity are replaced with comfortable feelings and consequence-free excitement. Everything is levelled out to fit the formula of consumption and enjoyment. Any negativity, СКАЧАТЬ