textfiles/politics/SPUNK/sp001191.txt

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SOCIETY
So-ci-e-ty n. from L. socius, companion. 1. an organized aggregate of
interrelated individuals and groups. 2. totalizing racket, advancing at
the expense of the individual, nature and human solidarity.
Society everywhere is now driven by the treadmill of work and
consumption. This harnessed movement, so very far from a state of
companionship, does not take place without agony and disaffection.
Having more never compensates for being less, as witness rampant
addiction to drugs, work, exercise, sex, etc. Virtually anything can be
and is overused in the desire for satisfaction in a society whose
hallmark is denial of satisfaction. But such excess at least gives
evidence of the hunger for fulfillment, that is, an immense
dissatisfaction with what is before us.
Hucksters purvey every kind of dodge, for example. New Age panaceas,
disgusting materialistic mysticism on a mass scale: sickly and
self-absorbed, apparently incapable of looking at any part of reality
with courage or honesty. For New Age practitioners, psychology is
nothing short of an ideology and society is irrelevant.
Meanwhile, Bush, surveying "generations born numbly into despair," was
predictably loathsome enough to blame the victimized by citing their
"moral emptiness." The depth of immiseration might best be summed up by
the federal survey of high schoolers released 9/19/91, which found that
27 percent of them "thought seriously" about suicide in the preceding
year.
It could be that the social, with its growing testimony to
alienation-mass depression, the refusal of literacy, the rise of panic
disorders, etc.-may finally be registering politically. Such phenomena
as continually declining voter turnout and deep distrust of government
led the Kettering Foundation in June '91 to conclude that "the
legitimacy of our political institutions is more at issue than our
leaders imagine," and an October study of three states (as reported by
columnist Tom Wicker, 10/14/91) to discern "a dangerously broad gulf
between the governors and the governed."
The longing for nonmutilated life and a nonmutilated world in which to
live it collides with one chilling fact: underlying the progress of
modern society is capital's insatiable need for growth and expansion.
The collapse of state capitalism in Eastern Europe and the USSR leaves
only the 'triumphant' regular variety, in command but now confronted
insistently with far more basic contradictions than the ones it
allegedly overcame in its pseudo-struggle with 'socialism'. Of course,
Soviet industrialism was not qualitatively different from any other
variant of capitalism, and far more importantly, no system of production
(division of labor, domination of nature, and work-and-pay slavery in
more or less equal doses) can allow for either human happiness or
ecological survival.
We can now see an approaching vista of all the world as a toxic,
ozone-less deadness. Where once most people looked to technology as a
promise, now we know for certain that it will kill us. Computerization,
with its congealed tedium and concealed poisons, expresses the
trajectory of society, engineered sleekly away from sensuous existence
and finding its current apotheosis in Vrtual Reality.
The escapism of VR is not the issue, for which of us could get by
without escapes? Likewise, it is not so much a diversion from
consciousness as it is itself a consciousness of complete estrangement
from the natural world. Virtual Reality testifies to a deep pathology,
reminiscent of the Baroque canvases of Rubens that depict armored
knights mingling with but separated from naked women. Here the
'alternative' technojunkies of Whole Earth Review, pioneer promoters of
VR, show their true colors. A fetish of 'tools', and a total lack of
interest in critique of society's direction, lead to glorification of
the artificial paradise of VR.
The consumerist void of high tech simulation and manipulation owes its
dominance to two increasing tendencies in society, specialization of
labor and the isolation of individuals. From this context emerges the
most terrifying aspect of evil: it tends to be committed by people who
are not particularly evil. Society, which in no way could survive a
conscious inspection is arranged to prevent that very inspection.
The dominant, oppressive ideas do not permeate the whole of society,
rather their success is assured by the fragmented nature of opposition
to them. Meanwhile, what society dreads most are precisely the lies it
suspects it is built upon. This dread or avoidance is obviously not the
same as beginning to subject a deadening force of circumstances to the
force of events.
Adorno noted in the '60s that society is growing more and more
entrapping and disabling. He predicted that eventually talk of causation
within society would become meaningless: society itself is the cause.
The struggle toward a society-if it could still be called that-of the
face-to-face, in and of the natural world, must be based on an
understanding of societv today as a monolithic, all-encompassing death
march.