Access to the void is conditioned by the evolution of the masses. The symbolic coordinates of subjectivity drift in the tension of crowd dynamics. There is a negativity between individual and crowd, where subjdctivity emerges as an excluded difference from the crowd’s work of negation. It is essential that an analysis can begin within the image of the crowd, that is, within the image that the crowd sees, and within the turbulence of the crowd’s perception and memory. The subject is a hidden inverse of this image, or else the image is secretly the crowd’s disposition towards the subject. The crowd makes figural movements around the subject: it circulates, flees, attacks, worships… and the subject is banned from the crowd because it is of the void, it is the point in the void from which the crowd feels itself watched, and it threatens to erase the codes of social exchange. The millennial subject floats beyond the limit as an alternative to the present social exchange, and so the crowd circulates out of curiosity, flees and attacks out of fear, and worships out of hope. The subject can lure the crowd into these roles, while hopefully remaining hidden so as not to come under direct attack when that time of sacrifice comes.
Millennial subjectivity is a code for some future social exchange that terminates a vicious tailspin of energy and debt. The critical distinction can be made within energetics – there is a crowd energetics of gravity, and there is a subjective energetics of grace. The symbolic subject threatens the imaginary crowd because its grace interrupts the flow of imaginary energy. An epochal time-code works according to this struggle between imaginary crowd and symbolic subject, or the decline and ascension of institutional ideas. Subjectivity is of the void, and this means that it is absolutely deterritorialized and unhyptnotizable. The subject comes from the void, where there are no discrete bodies, but only minimal abstract differences. Race is how imaginary crowds mimic the symbolic difference, the exceptionality or (non)castration of the subject. The imaginary crowd identifies itself racially, or we could say the crowd is the dynamics of racial differentiation. Race in this abstract sense subsumes class and gender and generation. The subject is the antithetical beyond which hystericizes the racial crowd, the sublime excess the composses and decomposses it, and so crowd hysteria is like a medium where the coordinates of subjectivity can be read. The abstraction of subjectivity is beyond the racial codes, and yet that marked space of racial coding, with its barbaric cuts, may be the way to pursue that pure abstract difference. If it is necessary to move beyond racial codes, then it may be necessary to begin with those codes, and the timid liberal scholar who ignores race is perhaps absenting themselves from the quest for subjectivity. But in the thinking of race, the difficulty is to move this concept beyond the optical. Race is an imaginary optics, but to consider it from the perspective of a subject requires that it get translated into imperceptible abstraction. This requires a calculus of affects where dispositions modulate. Instead of considering optical data optically, we consider the sensations of mortality and reproduction that it mediates. Race consists in the sensations which mimic the symbolic beyond in their pretension to subjectivity, and so race is neutralized to open the symbolic place for the new social exchange. The symbol beyond abolishes its copy, the image of race.