Siah
21-09-04, 23:49
The spirit of terrorism
Jean Baudrillard
Translated: Dr Rachel Bloul, School of Social sciences, Australian National University.
We have had many global events from Diana's death to the World Cup, or even violent and real events from wars to genocides. But not one global symbolic event, that is an event not only with global repercussions, but one that questions the very process of globalization. All through the stagnant 90s, there has been "la greve des evenements" (literally "an events strike", translated from a phrase of the Argentino writer Macedonio Fernandez). Well, the strike is off. We are even facing, with the World Trade Center & New York hits, the absolute event, the "mother" of events, the pure event which is the essence of all the events that never happened.
Not only are all history and power plays disrupted, but so are the conditions of analysis. One must take one's time. For as long as events were at a standstill, one had to anticipate and overcome them. But when they speed up, one must slow down; without getting lost under a mass of discourses and the shadow of war ("nuage de la guerre": literally clouds announcing war), and while keeping undiminished the unforgettable flash of images.
All the speeches and commentaries betray a gigantic abreaction to the event itself and to the fascination that it exerts. Moral condemnation and the sacred union against terrorism are equal to the prodigious jubilation engendered by witnessing this global superpower being destroyed; better, by seeing it more or less self-destroying, even suiciding spectacularly. Though it is (this superpower) that has, through its unbearable power, engendered all that violence brewing around the world, and therefore this terrorist imagination which -- unknowingly -- inhabits us all.
That we have dreamed of this event, that everybody without exception has dreamt of it, because everybody must dream of the destruction of any power hegemonic to that degree, - this is unacceptable for Western moral conscience, but it is still a fact, and one which is justly measured by the pathetic violence of all those discourses which attempt to erase it.
It is almost they who did it, but we who wanted it. If one does not take that into account, the event lost all symbolic dimension to become a pure accident, an act purely arbitrary, the murderous fantasy of a few fanatics, who would need only to be suppressed. But we know very well that this is not so. Thus all those delirious, counter-phobic exorcisms: because evil is there, everywhere as an obscure object of desire. Without this deep complicity, the event would not have had such repercussions, and without doubt, terrorists know that in their symbolic strategy they can count on this unavowable complicity.
This goes much further than hatred for the dominant global power from the disinherited and the exploited, those who fell on the wrong side of global order. That malignant desire is in the very heart of those who share (this order's) benefits. An allergy to all definitive order, to all definitive power is happily universal, and the two towers of the World Trade Center embodied perfectly, in their very double-ness (literally twin-ness), this definitive order.
No need for a death wish or desire for self-destruction, not even for perverse effects. It is very logically, and inexorably, that the (literally: "rise to power of power") exacerbates a will to destroy it. And power is complicit with its own destruction. When the two towers collapsed, one could feel that they answered the suicide of the kamikazes by their own suicide. It has been said: "God cannot declare war on Itself". Well, It can. The West, in its God-like position (of divine power, and absolute moral legitimacy) becomes suicidal, and declares war on itself.
Numerous disaster movies are witness to this phantasm, which they obviously exorcise through images and submerge under special effects. But the universal attraction these movies exert, as pornography does, shows how (this phantasm's) realization is always close at hand -- the impulse to deny any system being all the stronger if such system is close to perfection or absolute supremacy.
It is even probable that the terrorists (like the experts!) did not anticipate the collapse of the Twin Towers, which was, far more than (the attack of) the Pentagon, the deepest symbolic shock. The symbolic collapse of a whole system is due to an unforeseen complicity, as if, by collapsing (themselves), by suiciding, the towers had entered the game to complete the event.
In a way, it is the entire system that, by its internal fragility, helps the initial action. The more the system is globally concentrated to constitute ultimately only one network, the more it becomes vulnerable at a single point (already one little Filipino hacker has succeeded, with his laptop, to launch the I love you virus that wrecked entire networks). Here, eighteen (dix-huit in the text) kamikazes, through the absolute arm that is death multiplied by technological efficiency, start a global catastrophic process.
When the situation is thus monopolized by global power, when one deals with this formidable condensation of all functions through technocratic machinery and absolute ideological hegemony (pensee unique), what other way is there, than a terrorist reversal of the situation (literally 'transfer of situation': am I too influenced by early translation as 'reversal'?)? It is the system itself that has created the objective conditions for this brutal distortion. By taking all the cards to itself, it forces the Other to change the rules of the game. And the new rules are ferocious, because the stakes are ferocious. To a system whose excess of power creates an unsolvable challenge, terrorists respond by a definitive act that is also unanswerable (in the text: which cannot be part of the exchange circuit). Terrorism is an act that reintroduces an irreducible singularity in a generalized exchange system. Any singularity (whether species, individual or culture), which has paid with its death for the setting up of a global circuit dominated by a single power, is avenged today by this terrorist situational transfer.
Terror against terror -- there is no more ideology behind all that. We are now far from ideology and politics. No ideology, no cause, not even an Islamic cause, can account for the energy which feeds terror. It (energy) does not aim anymore to change the world, it aims (as any heresy in its time) to radicalize it through sacrifice, while the system aims to realize (the world) through force.
Terrorism, like virus, is everywhere. Immersed globally, terrorism, like the shadow of any system of domination, is ready everywhere to emerge as a double agent. There is no boundary to define it; it is in the very core of this culture that fights it - and the visible schism (and hatred) that opposes, on a global level, the exploited and the underdeveloped against the Western world, is secretly linked to the internal fracture of the dominant system. The latter can face any visible antagonism. But with terrorism -- and its viral structure --, as if every domination apparatus were creating its own antibody, the chemistry of its own disappearance; against this almost automatic reversal of its own puissance, the system is powerless. And terrorism is the shockwave of this silent reversal.
Thus, it is no shock of civilizations, of religions, and it goes much beyond Islam and America, on which one attempts to focus the conflict to give the illusion of a visible conflict and of an attainable solution (through force). It certainly is a fundamental antagonism, but one which shows, through the spectrum of America (which maybe by itself the epicentre but not the embodiment of globalization) and through the spectrum of Islam (which is conversely not the embodiment of terrorism), triumphant globalization fighting with itself. In this way it is indeed a World War, not the third one, but the fourth and only truly World War, as it has as stakes globalization itself. The first two World Wars were classic wars. The first ended European supremacy and the colonial era. The second ended Nazism. The third, which did happen, as a dissuasive Cold War, ended communism. From one war to the other, one went further each time toward a unique world order. Today the latter, virtually accomplished, is confronted by antagonistic forces, diffused in the very heart of the global, in all its actual convulsions. Fractal war in which all cells, all singularities revolt as antibodies do. It is a conflict so unfathomable that, from time to time, one must preserve the idea of war through spectacular productions such as the Gulf (production) and today Afghanistan's. But the fourth World War is elsewhere. It is that which haunts every global order, every hegemonic domination; -if Islam dominated the world, terrorism would fight against it. For it is the world itself which resists domination.
Terrorism is immoral. The event of the World Trade Center, this symbolic challenge is immoral, and it answers a globalization that is immoral. Then let us be immoral ourselves and, if we want to understand something, let us go somewhat beyond Good and Evil. As we have, for once, an event that challenges not only morals, but every interpretation, let us try to have the intelligence of Evil. The crucial point is precisely there: in this total counter-meaning to Good and Evil in Western philosophy, the philosophy of Enlightenment. We naively believe that the progress of the Good, its rise in all domains (sciences, techniques, democracy, human rights) correspond to a defeat of Evil. Nobody seems to understand that Good and Evil rise simultaneously, and in the same movement. The triumph of the One does not produce the erasure of the Other. Metaphysically, one considers Evil as an accident, but this axiom, embedded in all manichean fights of Good against Evil, is illusory. Good does not reduce Evil, nor vice-versa: there are both irreducible, and inextricable from each other. In fact, Good could defeat Evil only by renouncing itself, as by appropriating a global power monopoly, it creates a response of proportional violence.
In the traditional universe, there was still a balance of Good and Evil, according to a dialectical relation that more or less insured tension and equilibrium in the moral universe; - a little as in the Cold War, the face-to-face of the two powers insured an equilibrium of terror. Thus, there was no supremacy of one on the other. This symmetry is broken as soon as there is a total extrapolation of the Good (an hegemony of the positive over any form of negativity, an exclusion of death, of any potential adversarial force: the absolute triumph of the Good). From there, the equilibrium is broken, and it is as if Evil regained an invisible autonomy, developing then in exponential fashion.
Keeping everything in proportion, it is more or less what happened in the political order with the erasure of communism and the global triumph of liberal power: a fantastical enemy appeared, diffused over the whole planet, infiltrating everywhere as a virus, surging from every interstice of power. Islam. But Islam is only the moving front of the crystallization of this antagonism. This antagonism is everywhere and it is in each of us. Thus, terror against terror... But asymmetrical terror... And this asymmetry leaves the global superpower totally disarmed. Fighting itself, it can only founder in its own logic of power relations, without being able to play in the field of symbolic challenge and death, as it has eliminated the latter from its own culture.
Until now this integrating power had mostly succeeded to absorb every crisis, every negativity, creating therefore a deeply hopeless situation (not only for the damned of the earth, but for the rich and the privileged too, in their radical comfort). The fundamental event is that terrorists have finished with empty suicides; they now organize their own death in offensive and efficient ways, according to a strategic intuition, that is the intuition of the immense fragility of their adversary, this system reaching its quasi perfection and thus vulnerable to the least spark. They succeeded in making their own death the absolute arm against a system that feeds off the exclusion of death, whose ideal is that of zero death. Any system of zero death is a zero sum system. And all the means of dissuasion and destruction are powerless against an enemy who has already made his death a counter-offensive. "What of American bombings! Our men want to die as much as Americans want to live!" This explains the asymmetry of 7, 000 deaths in one blow against a system of zero death.
Therefore, here, death is the key (to the game) not only the brutal irruption of death in direct, in real time, but also the irruption of a more-than-real death: symbolic and sacrificial death - the absolute, no appeal event.
This is the spirit of terrorism.
Never is it to attack the system through power relations. This belongs to the revolutionary imaginary imposed by the system itself, which survives by ceaselessly bringing those who oppose it to fight in the domain of the real, which is always its own. But (it) moves the fight into the symbolic domain, where the rule is the rule of challenge, of reversal, of escalation. Thus, death can be answered only though an equal or superior death. (Terrorism) challenges the system by a gift that the latter can reciprocate only through its own death and its own collapse.
The terrorist hypothesis is that the system itself suicides in response to the multiple challenges of death and suicide. Neither the system, nor power, themselves escape symbolic obligation -and in this trap resides the only chance of their demise (catastrophe). In this vertiginous cycle of the impossible exchange of death, the terrorist death is an infinitesimal point that provokes a gigantic aspiration, void and convection. Around this minute point, the whole system of the real and power gains in density, freezes, compresses, and sinks in its own super-efficacy. The tactics of terrorism are to provoke an excess of reality and to make the system collapse under the weight of this excess. The very derision of the situation, as well as all the piled up violence of power, flips against it, for terrorist actions are both the magnifying mirror of the system's violence, and the model of a symbolic violence that it cannot access, the only violence it cannot exert: that of its own death.
This is why all this visible power cannot react against the minute, but symbolic death of a few individuals.
Jean Baudrillard
Translated: Dr Rachel Bloul, School of Social sciences, Australian National University.
We have had many global events from Diana's death to the World Cup, or even violent and real events from wars to genocides. But not one global symbolic event, that is an event not only with global repercussions, but one that questions the very process of globalization. All through the stagnant 90s, there has been "la greve des evenements" (literally "an events strike", translated from a phrase of the Argentino writer Macedonio Fernandez). Well, the strike is off. We are even facing, with the World Trade Center & New York hits, the absolute event, the "mother" of events, the pure event which is the essence of all the events that never happened.
Not only are all history and power plays disrupted, but so are the conditions of analysis. One must take one's time. For as long as events were at a standstill, one had to anticipate and overcome them. But when they speed up, one must slow down; without getting lost under a mass of discourses and the shadow of war ("nuage de la guerre": literally clouds announcing war), and while keeping undiminished the unforgettable flash of images.
All the speeches and commentaries betray a gigantic abreaction to the event itself and to the fascination that it exerts. Moral condemnation and the sacred union against terrorism are equal to the prodigious jubilation engendered by witnessing this global superpower being destroyed; better, by seeing it more or less self-destroying, even suiciding spectacularly. Though it is (this superpower) that has, through its unbearable power, engendered all that violence brewing around the world, and therefore this terrorist imagination which -- unknowingly -- inhabits us all.
That we have dreamed of this event, that everybody without exception has dreamt of it, because everybody must dream of the destruction of any power hegemonic to that degree, - this is unacceptable for Western moral conscience, but it is still a fact, and one which is justly measured by the pathetic violence of all those discourses which attempt to erase it.
It is almost they who did it, but we who wanted it. If one does not take that into account, the event lost all symbolic dimension to become a pure accident, an act purely arbitrary, the murderous fantasy of a few fanatics, who would need only to be suppressed. But we know very well that this is not so. Thus all those delirious, counter-phobic exorcisms: because evil is there, everywhere as an obscure object of desire. Without this deep complicity, the event would not have had such repercussions, and without doubt, terrorists know that in their symbolic strategy they can count on this unavowable complicity.
This goes much further than hatred for the dominant global power from the disinherited and the exploited, those who fell on the wrong side of global order. That malignant desire is in the very heart of those who share (this order's) benefits. An allergy to all definitive order, to all definitive power is happily universal, and the two towers of the World Trade Center embodied perfectly, in their very double-ness (literally twin-ness), this definitive order.
No need for a death wish or desire for self-destruction, not even for perverse effects. It is very logically, and inexorably, that the (literally: "rise to power of power") exacerbates a will to destroy it. And power is complicit with its own destruction. When the two towers collapsed, one could feel that they answered the suicide of the kamikazes by their own suicide. It has been said: "God cannot declare war on Itself". Well, It can. The West, in its God-like position (of divine power, and absolute moral legitimacy) becomes suicidal, and declares war on itself.
Numerous disaster movies are witness to this phantasm, which they obviously exorcise through images and submerge under special effects. But the universal attraction these movies exert, as pornography does, shows how (this phantasm's) realization is always close at hand -- the impulse to deny any system being all the stronger if such system is close to perfection or absolute supremacy.
It is even probable that the terrorists (like the experts!) did not anticipate the collapse of the Twin Towers, which was, far more than (the attack of) the Pentagon, the deepest symbolic shock. The symbolic collapse of a whole system is due to an unforeseen complicity, as if, by collapsing (themselves), by suiciding, the towers had entered the game to complete the event.
In a way, it is the entire system that, by its internal fragility, helps the initial action. The more the system is globally concentrated to constitute ultimately only one network, the more it becomes vulnerable at a single point (already one little Filipino hacker has succeeded, with his laptop, to launch the I love you virus that wrecked entire networks). Here, eighteen (dix-huit in the text) kamikazes, through the absolute arm that is death multiplied by technological efficiency, start a global catastrophic process.
When the situation is thus monopolized by global power, when one deals with this formidable condensation of all functions through technocratic machinery and absolute ideological hegemony (pensee unique), what other way is there, than a terrorist reversal of the situation (literally 'transfer of situation': am I too influenced by early translation as 'reversal'?)? It is the system itself that has created the objective conditions for this brutal distortion. By taking all the cards to itself, it forces the Other to change the rules of the game. And the new rules are ferocious, because the stakes are ferocious. To a system whose excess of power creates an unsolvable challenge, terrorists respond by a definitive act that is also unanswerable (in the text: which cannot be part of the exchange circuit). Terrorism is an act that reintroduces an irreducible singularity in a generalized exchange system. Any singularity (whether species, individual or culture), which has paid with its death for the setting up of a global circuit dominated by a single power, is avenged today by this terrorist situational transfer.
Terror against terror -- there is no more ideology behind all that. We are now far from ideology and politics. No ideology, no cause, not even an Islamic cause, can account for the energy which feeds terror. It (energy) does not aim anymore to change the world, it aims (as any heresy in its time) to radicalize it through sacrifice, while the system aims to realize (the world) through force.
Terrorism, like virus, is everywhere. Immersed globally, terrorism, like the shadow of any system of domination, is ready everywhere to emerge as a double agent. There is no boundary to define it; it is in the very core of this culture that fights it - and the visible schism (and hatred) that opposes, on a global level, the exploited and the underdeveloped against the Western world, is secretly linked to the internal fracture of the dominant system. The latter can face any visible antagonism. But with terrorism -- and its viral structure --, as if every domination apparatus were creating its own antibody, the chemistry of its own disappearance; against this almost automatic reversal of its own puissance, the system is powerless. And terrorism is the shockwave of this silent reversal.
Thus, it is no shock of civilizations, of religions, and it goes much beyond Islam and America, on which one attempts to focus the conflict to give the illusion of a visible conflict and of an attainable solution (through force). It certainly is a fundamental antagonism, but one which shows, through the spectrum of America (which maybe by itself the epicentre but not the embodiment of globalization) and through the spectrum of Islam (which is conversely not the embodiment of terrorism), triumphant globalization fighting with itself. In this way it is indeed a World War, not the third one, but the fourth and only truly World War, as it has as stakes globalization itself. The first two World Wars were classic wars. The first ended European supremacy and the colonial era. The second ended Nazism. The third, which did happen, as a dissuasive Cold War, ended communism. From one war to the other, one went further each time toward a unique world order. Today the latter, virtually accomplished, is confronted by antagonistic forces, diffused in the very heart of the global, in all its actual convulsions. Fractal war in which all cells, all singularities revolt as antibodies do. It is a conflict so unfathomable that, from time to time, one must preserve the idea of war through spectacular productions such as the Gulf (production) and today Afghanistan's. But the fourth World War is elsewhere. It is that which haunts every global order, every hegemonic domination; -if Islam dominated the world, terrorism would fight against it. For it is the world itself which resists domination.
Terrorism is immoral. The event of the World Trade Center, this symbolic challenge is immoral, and it answers a globalization that is immoral. Then let us be immoral ourselves and, if we want to understand something, let us go somewhat beyond Good and Evil. As we have, for once, an event that challenges not only morals, but every interpretation, let us try to have the intelligence of Evil. The crucial point is precisely there: in this total counter-meaning to Good and Evil in Western philosophy, the philosophy of Enlightenment. We naively believe that the progress of the Good, its rise in all domains (sciences, techniques, democracy, human rights) correspond to a defeat of Evil. Nobody seems to understand that Good and Evil rise simultaneously, and in the same movement. The triumph of the One does not produce the erasure of the Other. Metaphysically, one considers Evil as an accident, but this axiom, embedded in all manichean fights of Good against Evil, is illusory. Good does not reduce Evil, nor vice-versa: there are both irreducible, and inextricable from each other. In fact, Good could defeat Evil only by renouncing itself, as by appropriating a global power monopoly, it creates a response of proportional violence.
In the traditional universe, there was still a balance of Good and Evil, according to a dialectical relation that more or less insured tension and equilibrium in the moral universe; - a little as in the Cold War, the face-to-face of the two powers insured an equilibrium of terror. Thus, there was no supremacy of one on the other. This symmetry is broken as soon as there is a total extrapolation of the Good (an hegemony of the positive over any form of negativity, an exclusion of death, of any potential adversarial force: the absolute triumph of the Good). From there, the equilibrium is broken, and it is as if Evil regained an invisible autonomy, developing then in exponential fashion.
Keeping everything in proportion, it is more or less what happened in the political order with the erasure of communism and the global triumph of liberal power: a fantastical enemy appeared, diffused over the whole planet, infiltrating everywhere as a virus, surging from every interstice of power. Islam. But Islam is only the moving front of the crystallization of this antagonism. This antagonism is everywhere and it is in each of us. Thus, terror against terror... But asymmetrical terror... And this asymmetry leaves the global superpower totally disarmed. Fighting itself, it can only founder in its own logic of power relations, without being able to play in the field of symbolic challenge and death, as it has eliminated the latter from its own culture.
Until now this integrating power had mostly succeeded to absorb every crisis, every negativity, creating therefore a deeply hopeless situation (not only for the damned of the earth, but for the rich and the privileged too, in their radical comfort). The fundamental event is that terrorists have finished with empty suicides; they now organize their own death in offensive and efficient ways, according to a strategic intuition, that is the intuition of the immense fragility of their adversary, this system reaching its quasi perfection and thus vulnerable to the least spark. They succeeded in making their own death the absolute arm against a system that feeds off the exclusion of death, whose ideal is that of zero death. Any system of zero death is a zero sum system. And all the means of dissuasion and destruction are powerless against an enemy who has already made his death a counter-offensive. "What of American bombings! Our men want to die as much as Americans want to live!" This explains the asymmetry of 7, 000 deaths in one blow against a system of zero death.
Therefore, here, death is the key (to the game) not only the brutal irruption of death in direct, in real time, but also the irruption of a more-than-real death: symbolic and sacrificial death - the absolute, no appeal event.
This is the spirit of terrorism.
Never is it to attack the system through power relations. This belongs to the revolutionary imaginary imposed by the system itself, which survives by ceaselessly bringing those who oppose it to fight in the domain of the real, which is always its own. But (it) moves the fight into the symbolic domain, where the rule is the rule of challenge, of reversal, of escalation. Thus, death can be answered only though an equal or superior death. (Terrorism) challenges the system by a gift that the latter can reciprocate only through its own death and its own collapse.
The terrorist hypothesis is that the system itself suicides in response to the multiple challenges of death and suicide. Neither the system, nor power, themselves escape symbolic obligation -and in this trap resides the only chance of their demise (catastrophe). In this vertiginous cycle of the impossible exchange of death, the terrorist death is an infinitesimal point that provokes a gigantic aspiration, void and convection. Around this minute point, the whole system of the real and power gains in density, freezes, compresses, and sinks in its own super-efficacy. The tactics of terrorism are to provoke an excess of reality and to make the system collapse under the weight of this excess. The very derision of the situation, as well as all the piled up violence of power, flips against it, for terrorist actions are both the magnifying mirror of the system's violence, and the model of a symbolic violence that it cannot access, the only violence it cannot exert: that of its own death.
This is why all this visible power cannot react against the minute, but symbolic death of a few individuals.