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Jean Baudrillard - Simulacra and Simulations - VIII. The Implosion of Meaning in the Media

The European Graduate School EST. 1994

Translated by Sheila Faria Glaser

We live in a world where there is more and more information, and less and less meaning. Consider three hypotheses.

Either information produces meaning (a negentropic factor), but cannot make up for the brutal loss of signification in every domain. Despite efforts to reinject message and content, meaning is lost and devoured faster than it can be reinjected. In this case, one must appeal to a base productivity to replace failing media. This is the whole ideology of free speech, of media broken down into innumerable individual cells of transmission, that is, into "antimedia" (pirate radio, etc.).

Or information has nothing to do with signification. It is something else, an operational model of another order, outside meaning and of the circulation of meaning strictly speaking. This is Shannon's hypothesis: a sphere of information that is purely functional, a technical medium that does not imply any finality of meaning, and thus should also not be implicated in a value judgment. A kind of code, like the genetic code: it is what it is, it functions as it does, meaning is something else that in a sense comes after the fact, as it does for Monod in Chance and Necessity. In this case, there would simply be no significant relation between the inflation of information and the deflation of meaning. Or, very much on the contrary, there is a rigorous and necessary correlation between the two, to the extent that information is directly destructive of meaning and signification, or that it neutralizes them. The loss of meaning is directly linked to the dissolving, dissuasive action of information, the media, and the mass media.

The third hypothesis is the most interesting but flies in the face of every commonly held opinion. Everywhere socialization is measured by the exposure to media messages. Whoever is underexposed to the media is desocialized or virtually asocial. Everywhere information is thought to produce an accelerated circulation of meaning, a plus value of meaning homologous to the economic one that results from the accelerated rotation of capital. Information is thought to create communication, and even if the waste is enormous, a general consensus would have it that nevertheless, as a whole, there be an excess of meaning, which is redistributed in all the interstices of the social - just as consensus would have it that material production, despite its dysfunctions and irrationalities, opens onto an excess of wealth and social purpose. We are all complicitous in this myth. It is the alpha and omega of our modernity, without which the credibility of our social organization would collapse. Well, the fact is that it is collapsing, and for this very reason: because where we think that information produces meaning, the opposite occurs.

Information devours its own content. It devours communication and the social. And for two reasons.

1. Rather than creating communication, it exhausts itself in the act of staging communication. Rather than producing meaning, it exhausts itself in the staging of meaning. A gigantic process of simulation that is very familiar. The nondirective interview, speech, listeners who call in, participation at every level, blackmail through speech: "You are concerned, you are the event, etc." More and more information is invaded by this kind of phantom content, this homeopathic grafting, this awakening dream of communication. A circular arrangement through which one stages the desire of the audience, the antitheater of communication, which, as one knows, is never anything but the recycling in the negative of the traditional institution, the integrated circuit of the negative. Immense energies are deployed to hold this simulacrum at bay, to avoid the brutal desimulation that would confront us in the face of the obvious reality of a radical loss of meaning.

It is useless to ask if it is the loss of communication that produces this escalation in the simulacrum, or whether it is the simulacrum that is there first for dissuasive ends, to short-circuit in advance any possibility of communication (precession of the model that calls an end to the real). Useless to ask which is the first term, there is none, it is a circular process - that of simulation, that of the hyperreal. The hyperreality of communication and of meaning. More real than the real, that is how the real is abolished. Thus not only communication but the social functions in a closed circuit, as a lure - to which the force of myth is attached. Belief, faith in information attach themselves to this tautological proof that the system gives of itself by doubling the signs of an unlocatable reality.

But one can believe that this belief is as ambiguous as that which was attached to myths in ancient societies. One both believes and doesn't. One does not ask oneself, "I know very well, but still." A sort of inverse simulation in the masses, in each one of us, corresponds to this simulation of meaning and of communication in which this system encloses us. To this tautology of the system the masses respond with ambivalence, to deterrence they respond with disaffection, or with an always enigmatic belief. Myth exists, but one must guard against thinking that people believe in it: this is the trap of critical thinking that can only be exercised if it presupposes the naivete and stupidity of the masses.

2. Behind this exacerbated mise-en-scène of communication, the mass media, the pressure of information pursues an irresistible destructuration of the social. Thus information dissolves meaning and dissolves the social, in a sort of nebulous state dedicated not to a surplus of innovation, but, on the contrary, to total entropy.*1 Thus the media are producers not of socialization, but of exactly the opposite, of the implosion of the social in the masses. And this is only the macroscopic extension of the implosion of meaning at the microscopic level of the sign. This implosion should be analyzed according to McLuhan's formula, the medium is the message, the consequences of which have yet to be exhausted.

That means that all contents of meaning are absorbed in the only dominant form of the medium. Only the medium can make an event - whatever the contents, whether they are conformist or subversive. A serious problem for all counterinformation, pirate radios, antimedia, etc. But there is something even more serious, which McLuhan himself did not see. Because beyond this neutralization of all content, one could still expect to manipulate the medium in its form and to transform the real by using the impact of the medium as form. If all the content is wiped out, there is perhaps still a subversive, revolutionary use value of the medium as such. That is - and this is where McLuhan's formula leads, pushed to its limit - there is not only an implosion of the message in the medium, there is, in the same movement, the implosion of the medium itself in the real, the implosion of the medium and of the real in a sort of hyperreal nebula, in which even the definition and distinct action of the medium can no longer be determined.

Even the "traditional" status of the media themselves, characteristic of modernity, is put in question. McLuhan's formula, the medium is the message, which is the key formula of the era of simulation (the medium is the message - the sender is the receiver - the circularity of all poles - the end of panoptic and perspectival space - such is the alpha and omega of our modernity), this very formula must be imagined at its limit where, after all the contents and messages have been volatilized in the medium, it is the medium itself that is volatilized as such. Fundamentally, it is still the message that lends credibility to the medium, that gives the medium its determined, distinct status as the intermediary of communication. Without a message, the medium also falls into the indefinite state characteristic of all our great systems of judgment and value. A single model, whose efficacy is immediate, simultaneously generates the message, the medium, and the "real." Finally, the medium is the message not only signifies the end of the message, but also the end of the medium. There are no more media in the literal sense of the word (I'm speaking particularly of electronic mass media) - that is, of a mediating power between one reality and another, between one state of the real and another. Neither in content, nor in form. Strictly, this is what implosion signifies. The absorption of one pole into another, the short-circuiting between poles of every differential system of meaning, the erasure of distinct terms and oppositions, including that of the medium and of the real - thus the impossibility of any mediation, of any dialectical intervention between the

two or from one to the other. Circularity of all media effects. Hence the impossibility of meaning in the literal sense of a unilateral vector that goes from one pole to another. One must envisage this critical but original situation at its very limit: it is the only one left us. It is useless to dream of revolution through content, useless to dream of a revelation through form, because the medium and the real are now in a single nebula whose truth is indecipherable.

The fact of this implosion of contents, of the absorption of meaning, of the evanescence of the medium itself, of the reabsorption of every dialectic of communication in a total circularity of the model, of the implosion of the social in the masses, may seem catastrophic and desperate. But this is only the case in light of the idealism that dominates our whole view of information. We all live by a passionate idealism of meaning and of communication, by an idealism of communication through meaning, and, from this perspective, it is truly the catastrophe of meaning that lies in wait for us. But one must realize that "catastrophe" has this "catastrophic" meaning of end and annihilation only in relation to a linear vision of accumulation, of productive finality, imposed on us by the system. Etymologically, the term itself only signifies the curvature, the winding down to the bottom of a cycle that leads to what one could call the "horizon of the event," to an impassable horizon of meaning: beyond that nothing takes place that has meaning for us - but it suffices to get out of this ultimatum of meaning in order for the catastrophe itself to no longer seem like a final and nihilistic day of reckoning, such as it functions in our contemporary imaginary.

Beyond meaning, there is the fascination that results from the neutralization and the implosion of meaning. Beyond the horizon of the social, there are the masses, which result from the neutralization and the implosion of the social.

What is essential today is to evaluate this double challenge the challenge of the masses to meaning and their silence (which is not at all a passive resistance) - the challenge to meaning that comes from the media and its fascination. All the marginal, alternative efforts to revive meaning are secondary in relation to that challenge.

Evidently, there is a paradox in this inextricable conjunction of the masses and the media: do the media neutralize meaning and produce unformed [informe] or informed [informée] masses, or is it the masses who victoriously resist the media by directing or absorbing all the messages that the media produce without responding to them? Sometime ago, in "Requiem for the Media," I analyzed and condemned the media as the institution of an irreversible model of communication without a response. But today? This absence of a response can no longer be understood at all as a strategy of power, but as a counterstrategy of the masses themselves when they encounter power. What then? Are the mass media on the side of power in the manipulation of the masses, or are they on the side of the masses in the liquidation of meaning, in the violence perpetrated on meaning, and in fascination? Is it the media that induce fascination in the masses, or is it the masses who direct the media into the spectacle? Mogadishu-Stammheim: the media make themselves into the vehicle of the moral condemnation of terrorism and of the exploitation of fear for political ends, but simultaneously, in the most complete ambiguity, they propagate the brutal charm of the terrorist act, they are themselves terrorists, insofar as they themselves march to the tune of seduction (cf. Umberto Eco on this eternal moral dilemma: how can one not speak of terrorism, how can one find a good use of the media - there is none). The media carry meaning and countermeaning, they manipulate in all directions at once, nothing can control this process, they are the vehicle for the simulation internal to the system and the simulation that destroys the system, according to an absolutely Mobian and circular logic - and it is exactly like this. There is no alternative to this, no logical resolution. Only a logical exacerbation and a catastrophic resolution.

With one caution. We are face to face with this system in a double situation and insoluble double bind - exactly like children faced with the demands of the adult world. Children are simultaneously required to constitute themselves as autonomous subjects, responsible, free and conscious, and to constitute themselves as submissive, inert, obedient, conforming objects. The child resists on all levels, and to a contradictory demand he responds with a double strategy. To the demand of being an object, he opposes all the practices of disobedience, of revolt, of emancipation; in short, a total claim to subjecthood. To the demand of being a subject he opposes, just as obstinately and efficaciously, an object's resistance, that is to say, exactly the opposite: childishness, hyperconformism, total dependence, passivity, idiocy. Neither strategy has more objective value than the other. The subject-resistance is today unilaterally valorized and viewed as positive - just as in the political sphere only the practices of freedom, emancipation, expression, and the constitution of a political subject are seen as valuable and subversive. But this is to ignore the equal, and without a doubt superior, impact of all the object practices, of the renunciation of the subject position and of meaning - precisely the practices of the masses - that we bury under the derisory terms of alienation and passivity. The liberating practices respond to one of the aspects of the system, to the constant ultimatum we are given to constitute ourselves as pure objects, but they do not respond at all to the other demand, that of constituting ourselves as subjects, of liberating ourselves, expressing ourselves at whatever cost, of voting, producing, deciding, speaking, participating, playing the game - a form of blackmail and ultimatum just as serious as the other, even more serious today. To a system whose argument is oppression and repression, the strategic resistance is the liberating claim of subjecthood. But this strategy is more reflective of the earlier phase of the system, and even if we are still confronted with it, it is no longer the strategic terrain: the current argument of the system is to maximize speech, the maximum production of meaning. Thus the strategic resistance is that of the refusal of meaning and of the spoken word - or of the hyperconformist simulation of the very mechanisms of the system, which is a form of refusal and of non-reception. It is the strategy of the masses: it is equivalent to returning to the system its own logic by doubling it, to reflecting meaning, like a mirror, without absorbing it. This strategy (if one can still speak of strategy) prevails today, because it was ushered in by that phase of the system which prevails.

To choose the wrong strategy is a serious matter. All the movements that only play on liberation, emancipation, on the resurrection of a subject of history, of the group, of the word based on "consciousness raising," indeed a "raising of the unconscious" of subjects and of the masses, do not see that they are going in the direction of the system, whose imperative today is precisely the overproduction and regeneration of meaning and of speech.

1. Here we have not spoken of information except in the social register of communication. But it would be enthralling to consider this hypothesis even within the parameters of cybernetic information theory. There also, the fundamental thesis calls for this information to be synonymous with negentropy with the resistance to entropy, with an excess of meaning and organization. But it would be useful to posit the opposite hypothesis: INFORMATION = ENTROPY. For example: the information or knowledge that can be obtained about a system or an event is already a form of the neutralization and entropy of this system (to be extended to science in general, and to the social sciences and humanities in particular). Information in which an event is reflected or broadcast is already a degradedform of this event. Do not hesitate to analyze the media's intervention in May 1968 in these terms. The extension of the student action permitted the general strike, but the latter was precisely a black box that neutralized the original virulence of the movement. Amplification was itself a mortal trap and not a positive extension. One should be wary of the universalization of struggles through information. One should be wary of solidarity campaigns at every level, of this simultaneously electronic and worldly solidarity. Every strategy of the universalization of differences is an entropic strategy of the system.

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