millennial subjectivity

Access to the void is conditioned by the evolution of mass movements. The energy that flows through our bodies is the energy of crowds, and the symbolic coordinates of subjectivity drift in the tension of crowd dynamics. But here I want to explore how a subject essentially counters the crowd as its inverse, because it emerges as an excluded difference from the crowd’s work of negation. It is essential that this analysis can begin within the image of the crowd, that is, within the image that the crowd sees, and within the structure of the crowd’s perception and memory. The subject is a hidden attractor which generates this image inversely, or else the image is secretly the crowd’s disposition towards the subject. The crowd makes complex movements around the subject: it circulates, flees, attacks, worships… and the subject is banned from the crowd because it is of the void, and threatens to erase the codes of social exchange. The millennial subject stands as an alternative to the present social exchange, and so the crowd circulates out of curiosity, flees out of fear, attacks out of vengeance, 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 the time comes. Let’s consider this as an energetic model of the present threshold of capitalism. Surplus energy is channelled through the crowd, and this increase is linked to raising debt levels. This is a feedback loop where excesses of energy damage social exchanges, which causes a dissatisfaction that demands more energy in turn. The expansion of debt is the cracking of the symbolic. Millennial subjectivity is a code for some future social exchange that breaks with this 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 it interrupts the flow of imaginary energy, and yolks physiology onto institutional delays. An epochal time-code works according to this struggle between imaginary crowd and symbolic subject, or the decline and ascension of institutional ideas. The test of subjectivity is a test of deteritorialization which is linked to hypnotic powers.  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 abstract symbolic difference of the subject, and it is the mistranslation of the symbolic into the imaginary – the reflection of the symbol in the image. The imaginary crowd identifies itself racially, or we could say the crowd is the dynamics of racial difference. Race subsumes class and gender within the imaginary inter-relations of populations. The subject is the antithetical beyond which hystericizes the racial crowd, and so perhaps crowd hysteria is the 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 circumcisions, 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 refuses to code for 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 non-optical abstraction. How to consider something optical non-optically? This requires a calculus of affects where dispositions are linked with patterns of relations within crowds depending on their racial modes. 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 in their pretension to subjectivity, and so that is neutralized to open the symbolic place for the new social exchange. The symbol cuts through the image of race.        

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