Tiqqun Theses on the Imaginary

8/2/2019 Tiqqun Theses on the Imaginary

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Theses

on theImaginary

Party

Tiqqun


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Theses on the Imaginary Party originally appearedin the rst issue of the Tiqqun journal in 1999.

We chose to reformat this text to give momentumto its North American circulation, and give it theaesthetic backing it deserves.

And because we really like Tiqqun.

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The moral and political significance of thought

only appears in those rare moments of history

where Things fall apart; the center cannot hold;

Mere anarchy is loosed upon the world; where

The best lack all conviction, while the worst /

Are full of passionate intensity. In these crucia

moments, thought ceases to be a marginal affair

to political questions. When the whole world lets

itself be carried away without thinking by whatthe many do and believe, those who think find

themselves exposed, because their refusal to join

with others is patent and becomes thus a sort of

action.

Hannah Arendt, Moral Considerations


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1.The Imaginary Part y is t he part icular f orm t hat cont radict ionassumes in t he hist oric period where Dominat ion imposes it self as

dict at orship of visibilit y and of dict at orship as visibilit y, in a word as

Spect acle. Because t here is at f irst but t he negat ive part y of nega-

t ivit y, and because of an inabilit y t o liquidat e t his, t he sorcery of t heSpect acle consist s in rendering invisible t he expressions of negat ion

- and t his goes as well f or t he libert y t o act as f or suf f ering or pol-

lut ion - it s most remarkable charact er is precisely t o be reput ed as

nonexist ent , or, t o be more exact , imaginary. However, it is of t his

and exclusively of t his t hat one speaks of wit hout st op, because it

is t hat which each day makes a lit t le more visible t he failures of t he

proper funct ioning of societ y. But one keep f rom pronouncing it s

name - can one pronounce it s name, in any case?- as one fears t o

invoke t he devil. And in t his, one does well: in a world so manifest ly

become an at t ribut e of Spirit , enunciat ion has a regret t able t en-

dency t o become performat ive. Inversely, t he nominal evocat ion,

even here, of t he Imaginary Part y merit s equally well as it s act of

const it ut ion. Up t o t he present , t hat is t o say up unt il it s naming,

it could not be more t han what was t he classical prolet ariat before

knowing it self as prolet ariat : a class of civil societ y t hat is not a

class of civil societ y, but which is rat her it s dissolut ion. And in ef -

f ect , it only composes it self t o t his day of t he negat ive mult it ude oft hose who do not have a class, and do not want t o have one, of t he

solit ary crowd of t hose who have re-appropriat ed t heir f undament al

non-appearance in commodit y societ y under t he form of a volunt ary

non-part icipat ion in it . At f irst , t he Imaginary Party presents itself

simply as the community of defection, the party of exodus, of

feeing realit y and paradoxically as subversion wit hout subject . But

t his is not it s essence just as dawn is not t he essence of t he day.

The richness of it s becoming is yet t o come and can not appear ex-

cept in it s living rapport wit h t hat which produced it , and which now

disclaims it . Only t hose who have t he vocat ion and t he will t o make

t he fut ure can see t he concret e t rut h of t he present ( Lukacs, His-

t ory & Class Consciousness).

2.The Imaginary Part y is t he part y t hat t ends t o become real,


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incessant ly. The spect acle has no ot her minist ry t han t o hinder, re-

lent lessly, it s manifest at ion as such, t hat is t o say it s becoming con-

scious, t hat is t o say it s becoming real; because t hen it would have

t o admit t he exist ence of t his negat ivit y of which it is, in so much as

t he posit ive part y of posit ivit y, t he perpet ual de-negat ion. It is t hus

in t he essence of t he Spect acle t o cast t he opposing camp as a neg-

ligible residue, t o make of it a t ot al not hing, and which comes t o t hesame t hing, t o declare it criminal and inhuman in it s ent iret y, under

t he pain of having t o know it self f or a criminal and a monst er. At

bot t om, it s why t here are in t his societ y but t wo part ies: t he part y

of t hose who pret end t hat t here is but one part y, and t he part y of

t hose who know t hat t here are in t rut h t wo. Already f rom t his obser-

vat ion, one will know t o recognize our part y.

3. It is wrong t hat we reduce war t o t he brut al shock of t hebat t le, save for reasons t hat explain t hemselves wit hout diff icult y.

Cert ainly, it would be t ruly harmf ul t o public order t hat t his be ap-

prehended for what it is really: t he supreme event ualit y of which t he

preparat ion for, and t he adjournment of , inwardly work in a cont inual

movement all human groupings, and of which peace is not in t he end

but a moment . It f ollows ident ically f or t he social war of which t he

combat s can remain at t heir paroxysm perfect ly silent and, so t ospeak, colorless. One only divines t hem f rom a sudden rejuvenat ion

of t he dominant aberrat ion. Disposit ions t aken, one must recognize

t hat bat t les are exaggerat edly rare, compared t o casualt ies.

4. It is in applying in t his t ype of case t he fundament al axiomaccording t o which what is unseen does not exist - esse est percipi -

t hat t he Spect acle maint ains t he exorbit ant and planet ary illusion of

a fragile civil peace, of which t he perfect ion demands t hat we leave

it t o spread in all domains it s gigant ic campaign of pacif icat ion is st ill

a war - cert ainly t he most t errible and dest ruct ive t hat ever was,

because it is lead in t he name of peace. It is besides one of t he most

const ant t rait s of t he Spect acle t hat it does not speak of war but in

a language where t he word war does not appear more t han a ques-

t ion of humanit arian operat ions, int ernat ional sanct ions, main-


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t aining order, safeguarding t he right s of man, of t he fight against

t errorism, sects, ext remism, or pedophilia, and above all

t his, t he process of peace. The adversary no longer carries t he

name of enemy, but in revenge t hey are placed out side t he law and

out side of humanit y f or having broken and dist urbed t he peace; and

each war lead t o t he end of conserving or spreading t he posit ions of

economic or st rat egic fo rce will have t o call on a propaganda whicht ransforms it int o a crusade or t he last war of humanit y. The lie upon

which t he Spect acle reposes demands t hat is be t hus. This non-

sense reveals, besides a syst emat ic coherence and a shocking int er-

nal logic, t hat up t o now t his apparent ly apolit ical and at t he same

t ime ant i-polit ical syst em does not help exist ing conf igurat ions of

host ilit ies nor does it provoke new regroupings among f riends and

enemies, because it does not know how t o escape f rom t he logic of

t he polit ical. Those who do not underst and war do not underst and

t heir own t imes.

5. Since it s birt h, Commodit y Societ y has never renounced it sabsolut e hat red of t he polit ical, and it is in t his t hat resides it s great -

est vexat ion as t he project of eradicat ing it is it self st ill polit ical. It

great ly want s t o speak of law, economy, cult ure, philosophy, t he en-

vironment , and even of polit ics, but never of t he polit ical. Invariably,t his negat ion t akes t he f orm of a nat uralizat ion, of which t he impos-

sibilit y f inds it self denounced in an equally invariable f ashion by pe-

riodic crises. Classical economy and t he cent ury o f liberalism t hat

corresponds t o it (1 81 5-1 91 4) const it uted a f i rst at t empt , and a

f irst f ailure, of t his nat uralizat ion. The doct rine of ut ilit y, t he sys-

t em of needs, t he myt h of a nat ural aut o-regulat ion of t he market ,

t he ideology of t he right s of man, and parliament ary democracy are

t o be numbered as means t hat were put in place in t his t ime t o t hatend. But it is indisput ably in t he hist oric period opened in 19 14 t hat

t he nat uralizat ion of commodit y dominance reveals it s most radical

f orm: Biopower. In Biopower, t he social t ot alit y which lit t le by lit t le

aut onomized it self came t o t ake charge of lif e it self. On one side,

it oversaw t he polit icizat ion of biology: healt h, beaut y, sexualit y,

and t he available energy of each individual each year reveals more

clearly t he managerial responsibilit y of societ y. On anot her side, it is

a biologizat ion of polit ics t hat operat es: ecology, t he economy, t he


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general repart it ion of well-being and care, growt h, longevit y and

aging of t he populat ion impose t hemselves as t he principal chapt ers

by which one measures t he exercise of power. This, of course, is

only t he appearance of t he process, not t he process it self. In realit y,

t hat which it concerns is t o rely upon t he false evidence of t he body

and biological life, t he t ot al cont rol of behaviors, of represent at ions

and rapport s bet ween humans, t hat is t o say, at bot t om, t o forceeveryone t o consent t o t he Spect acle out of a supposed inst inct

of conservat ion. Because it f ounds it s absolut e sovereignt y on t he

zoological unit y o f t he human species and upon t he immanent con-

t inuum of t he product ion and reproduct ion of l ife, Biopower is t his

essent ially murderous t yranny t hat exercises it self upon everyone

in t he name of all and of nature.

Pardon them, they know not what they dosays Biopower as it takes out its syringe.

All host ilit y t o t his societ y, whet her it is t hat of t he criminal, t he

deviant , or t he polit ical enemy, must be liquidat ed because it goes

against t he int erest of t he species, and more part icularly t he spe-

cies of t he criminal, t he deviant , and t he polit ical enemy. And it is

t husly t hat each new dikt at t hat rest rains a lit t le more already deri-sory libert ies pret ends t o prot ect everyone against t hemselves, in

opposing t he ext ravagance of it s sovereignt y t o t he ult ima rat io of

naked lif e. Pardon t hem, t hey know not what t hey do says Biopow-

er as it t akes out it s syringe. Cert ainly, naked life - t he point of view

where human life ceases t o be dist inct f rom animal life - has always

been t he point of view of commodit y nihilism considering humans.

But it is at p resent all manifest at ions of t ranscendence, of which

t he polit ical is a shat t ering f orm, all int ent ions of libert y, all expres-

sions of met aphysical essence and of t he negat ivit y o f humans are

t reat ed as a malady t hat must , for t he common happiness, be sup-

pressed. However, t he penchant f or revolut ion - an endemic pat hol-

ogy f or which a campaign of permanent vaccinat ion has not yet

come t o pass - cert ainly explains it self by t he unhappy co incidence

of an at risk heredit y, excessive hormonal levels and t he insuff icien-

cy o f a cert ain neuro-mediat or. There could not be polit ics inside

of Biopower, but only against Biopower. Because Biopower is t he


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achieved negat ion of t he polit ical, verit able polit ics must commence

by f reeing it self f rom Biopower, t hat is t o say t o reveal it as such.

6. In Biopower, it is t herefore t he physical dimension t hat es-capes from humans, erect s it self f acing t hem and oppresses t hem;and it is precisely in t his t hat Biopower is a moment of t he Spec-

t acle, just as t he physical is a moment of t he met aphysical. It is t hus

an iron necessit y which, from even t he smallest det ail apparent ly

t he most simple, t he most immediat e - t he body - condemns t he

present cont est at ion t o place it self on t he met aphysical plane or t o

be not hing. Therefore neit her could it be included, nor similarly per-

ceived in t he int erior of t he Spect acle nor of Biopower, like t he rest

of all t hat which t hrows int o relief t he Imaginary Part y. For t he hour,it s principal at t ribut e is it s f act ual invisibilit y in t he heart of a mode

of commodif ied unveiling t hat is assuredly met aphysical, but f act u-

ally met aphysical singularly in t hat it is t he negat ion of met aphys-

ics, and f irst of it self as met aphysical. But , t he Spect acle abhors a

vacuum, it cannot bring it self t o disclaim t he massive evidence of

t hese host ilit ies of a new t ype which agit at e, ever more violent ly,

t he social body; it is necessary in ot her words t hat it mask t his. Thus

it comes back t o mult iple occult f orces t o invent pseudo-conf lict s

always more empt y, always more fabricat ed and t hemselves alwaysmore violent , in so much as ant i-polit ical. It s upon t his heavy equi-

librium of t error t hat rest s t he apparent calm of all t he societ ies of

lat e capit alism.

7. In t his sense, t he Imaginary Part y is t he polit ical part y, ormore exact ly t he part y of t he polit ical, because it is t he sole onewhich can designat e in t his societ y t he met aphysical labor o f an ab-

solut e host ilit y, t hat is t o say t he inner exist ence of a verit able rup-

t ure. By t hat , it t akes t he pat h of an absolut e polit ics. The Imaginary

Part y is t he form which polit ics assumes in t he hour of t he collapse

of Nat ion-st at es, of which we know from hencefort h t o be mort al.

It dramat ically calls t o mind t o any St at e t hat is not senile, or suf -

f icient ly exuberant , t he t ot al assert ion t hat t he polit ical space is

not , in it s realit y, dist inct f rom physical, social, cult ural, et c. space;


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t hat in ot her t erms and according t o an old fo rmulat ion, everyt hing

is polit ical, or at least is so for power. At t his point , polit ics appears

rat her as t he All of t he spaces which liberalism believed it could,

predicat e by predicat e, fragment . The era of Biopower is t he mo-

ment where dominat ion comes t o apply it self t o t he body, unt il t he

individual physiology t akes a polit ical charact er, in spit e of t he ri-

diculous alibi of biological nat uralit y. Polit ics is t hus more t han evert he t ot al, exist ent ial, met aphysical element in which is packed all of

human libert y.

8. We wit ness in t hese gloomy days t he final phase of t he de-composit ion of commodit y societ y, which we agree has last ed only

t oo long. It is at t he planet ary level t hat we see diverge in always

great er proport ions t he map of t he commodit y and t he t errit ory oft he human. The spect acle put s in place a worldwide chaos, but t his

chaos only manifest s it self in t he f rom now on proven inapt it ude

of t he economic vision of t he world t hat has never underst ood hu-

man realit y. It has become evident t hat value no longer measures

anyt hing: account ing t urns t o empt iness. Work it self has no ot her

object t han t o sat isf y t he universal need of servit ude, and Money

has f inished by leaving it self t o be earned by t he not hingness it

propagat es. At t he same t ime, t he t ot alit y of old bourgeois inst it u-t ions, which rest on t he abst ract principles of equivalence and rep-

resent at ion, have ent ered int o a crisis which t hey seem t oo f at igued

t o recover f rom: Just ice no longer manages t o judge, Teaching no

longer t eaches, Medicine no longer heals, Parliament no longer leg-

islat es, Police no longer f orce respect f or t he law, nor does t he Fam-

ily even raise children. Cert ainly, t he ext erior forms of t he ancient

edif ice remain, but all lif e has quit t ed it definit ively. It f loat s in an

int emporalit y always more absurd and always more percept ible. To

deceive t he world about t he mount ing disast er, t he Spect acle st ill

arrives from one t ime t o anot her t o sport t he symbols of parade,

but no one comprehends t hem anymore. Their magic f ascinat es

none but t he magicians. Thus, t he Nat ional Assembly has become

a hist oric monument , which excit es not hing more t han t he st upid

curiosit y of t ourist s. The Old World of f ers t o our view a desolat e

count ryside of new ruins and dead carcasses t hat wait f or a demoli-

t ion t hat does not come and could yet wait f or et ernit y, if no one


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had t he idea t o undert ake it . Never has t here been t he project of

so many celebrat ions, and never, t oo, did t heir ent husiasm appear

more f alse, more f aint , and more f orced. Even t he crudest rejoicing

no longer t akes place wit hout a cert ain air of sadness. Cont rary t o

appearances, t he perishing of t he ensemble is not so much organ

aft er organ; it decomposes and corrodes, not , for t he rest , in some

observable posit ive phenomenon, but rat her in t he general indiff er-ence t hat has been unchained; indiff erence t hat procures t he clear

sent iment t hat no one judges t hemselves t o be concerned by t his,

nor in any f ashion have t hey decided t o remedy it . And as before

t he sent iment of collapse of all t hings, t o do not hing but t o await

pat ient ly and blindly t he crashing of t he old edifice so f ull of f issures

and at t acked in it s root s and t o leave it dest royed by it s crumbling

scaf folding is cont rary t o wisdom as much as t o dignit y (Hegel),

we see, in cert ain signs t hat do not permit t he discernment of t he

mode of spect acular unveiling, preparat ion for t he inevit able exile

outside t he old edifice so f ull of f issures. Already, masses of silent

and solit ary humans appear, who choose t o live in t he int erst ices of

t he commodit y world and who refuse t o part icipat e wit h what t hey

once had a rapport wit h. It is not solely t hat t he charms of t he com-

modit y leave t hem st ubbornly unent hused, it is moreover t hat t hey

carry an inexplicable suspicion fo r all t hat is linked t o t he universe

t hat it f ashioned and t hat now is collapsing. At t he same t ime, t he

ever more pat ent malfunct ionings of t he capit alist st at e, becomeincapable of any int egrat ion wit h t he societ y upon which it imposes

it self, guarant ees in it s midst t he necessary t emporary subsist ence

of spaces of indet erminat ion, zones of aut onomy always more vast

and always more numerous, where t here is sket ched an et hos for a

whole infra-spect acular world t hat seems at dusk, but t hat in t rut h

is at dawn. Some f orms of life appear in which t he promise goes well

beyond t he general decomposit ion. In all respect s, t his resembles

a massive experience of illegalit y and clandest init y. There are mo-

ment s where one already lives as if t his wor ld no longer exist ed. Dur-

ing t hese t imes, and as a confirmat ion of t his bad omen, we see t he

despairing t ensing and cont ract ions of a world t hat knows it is t o

die. One speaks of t he reform of t he republic when t he t ime of re-

publics has passed. One speaks st ill of t he color of f lags, when it is

t he era of f lags t hemselves t hat has passed. Such is t he grandiose

and mort al spect acle t hat unveils it self t o t hose who dare t o con-

sider t heir t ime f rom t he point of view of it s negat ion, t hat is t o say


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f rom t he point of view of t he Imaginary Part y.

9. The hist oric period in which we ent er must be a t ime ofext reme violence and grand disorders. The permanent and general-

ized st at e of except ion is t he sole fashion in which commodit y so-ciet y can maint ain it self as it has accomplished t he undermining of

t he specif ic condit ions possible for inst alling it self durably in nihil-

ism. Cert ainly, dominat ion st ill has force - physical force as well as

symbolic force - but it does not have more t han t hat . At t he same

t ime as t he discourse of it s crit ique, t his societ y has also lost t he

discourse of it s just ificat ion. It f inds it self before an abyss, which it

discovers is it s heart . And it is

t his t rut h, not iceable every-

where, t hat it t ravest ies wit h-out st op in embracing in all

dialogue t he language of

f lat tery where t he cont ent

of t he discourse t hat t he spirit

has wit h it self and upon it self

is t he perversion of all concep-

t s and of all realit ies, is t he uni-

versal t rumpery of it self and ofot hers, and t he impudence of

enunciat ing t his t rumpery is

for t his t he highest t rut h and

where t he simple conscious-

ness of t he t rue and t he good

... can say not hing t o t his

spirit which does not know t hem and does not say t hem. In t hese

condit ions, if t he simple consciousness at last claims t he dissolu-

t ion of t his whole world of perversion, it can not all at once demandof t he individual t o reject t his wor ld, because Diogenes himself in

his barrel was condit ioned by it ; besides t his demand posed t o t he

singular individual is precisely t hat which passes for wrong, because

wrong consist s in worry ing about oneself in so much as singular...

t he demand of t his dissolut ion can only address it self t o t his same

spirit of cult ure. One recognizes t here t he t rue descript ion of t he

language t hat hencefort h dominat ion speaks in it s most advanced


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f orms, when it has incorporat ed int o it s discourse t he crit ique of

consumer societ y, of spect acle and t heir misery. Cult ure Canal and

Inrockupt ibles give, in France, passing but signif icant examples.

It s more generally t he scint illat ing and sophist icat ed language of

t he modern cynic, who has definit ively ident ified all usage of libert y

as t he abst ract libert y t o accept everyt hing, but in his own manner.

In his gregarious solit ude, t he shrill consciousness of his world pridesit self on it s perf ect powerlessness t o change it . It f inds it self similar-

ly mobilized in a maniacal fashion against t he consciousness of self

and against all quest f or subst ant ialit y. A world such as t his knows

all become est ranged f rom it , knows being-f or-it self separat ed from

being-in-it self, or t hat what is aimed at and t he goal separat e from

t ru th ( Hegel), in ot her t erms t hat , all in dominat ing ef f ect ively, at -

t aches it self t o t he luxury of knowing overt ly it s dominat ion as vain,

absurd and illegit imat e, calls against it as t he only response t o what

it st at es t he violence of t hose who, having been mut ilat ed by it of all

right s, draw t heir right s from host ilit y. One can no longer reign inno-

cently.

10. At t his st age dominat ion, which feels it s life inexora-bly escaping, becomes mad and pret ends t o a t yranny o f which it

no longer has t he means. Biopower and t he Spect acle correspond,as complement ary moment s, t o t his ult imat e radicalizat ion of t he

commodit y aberrat ion t hat seems it s t riumph and preludes it s loss.

In t he one and t he ot her case, it is a quest ion of eradicat ing from

realit y all t hat , in it , exceeds it s represent at ion. At t he end, an un-

chained caprice at t aches it self t o t his ruined edif ice, which t ries t o

t yrannize and weaken wit hout delay all t hat dares t o give it self an

independent exist ence out side of it . We are t here. The Societ y of

t he Spect acle has become unt reat able on t his point : it is necessary

t o part icipat e in t he collect ive crime of it s exist ence, no one must beable t o claim t o reside out side it . It can no longer t olerat e t he exis-

t ence of t he colossal part y of abst ent ion t hat is t he Imaginary Part y.

It is necessary t o work, t hat is t o say t o hold oneself in all readiness

at it s disposit ion, t o be mobilizable. To reach it s ends, it uses in

equal measure t he most vulgar means, like t he menace of hunger,

and t he most insidious, like t he young woman. The faded old t une of

cit izenship which spreads everywhere wit h regard t o everyt hing,


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and t o not hing, expresses t he dict at orship of t his abst ract dut y of

part icipat ion in a social t ot alit y t hat is in all ways aut onomized. It is

in t his manner, even wit h t he fact of t his dict at orship, t hat t he nega-

t ive part y of negat ivit y comes lit t le by lit t le t o unify and acquire a

posit ive cont ent . Because t he element s of t he mult it ude of t he in-

diff erent who mut ually ignore one anot her and who do not t hink t o

be of any part y, f ind t hemselves equally exposed t o t his unique andcent ralized dict at orship, t he dict at orship of t he Spect acle, of which

t he salariat , t he commodit y, nihilism and t he imperat ive of visibilit y

are not but part ial aspect s. It is t herefore dominat ion it self t hat im-

poses on t hem, on t hose who would have been cont ent volunt eers of

a f loat ing exist ence, t o recognize t hemselves f or what t hey are: reb-

els. The cont emporary enemy does not cease t o imit at e t he army of

Pharaoh: t hey hunt down t he runaways, t he desert ers, but never ar-

rive at preceeding t hem or conf ront ing t hem (Paolo V irno, Miracle,

virt uosit y and deja-vu) . In t he course of t his exodus, some unprec-

edent ed solidarit ies const it ut e t hemselves, fr iends and brot hers

reassemble behind t he new lines of t he f ront t hat t hey designat e,

and t he formal opposit ion bet ween t he Spect acle and t he Imaginary

Part y becomes concret e. There develops t hus, among t hose who

t ake not e of t heir essent ial marginalit y, a st rong sent iment of be-

longing t o non-belonging, a sort of communit y of Exile.The simple

sensat ion of est rangement in t his world met amorphosizes in accord

wit h t he circumst ances int o int imacy wit h est rangement . Flight wasnot hing more t han a f act become a st rat egy. Now f l ight , says t he

t hirt y sixt h st rat agem, is t he supreme polit ics But hence, t he Imagi-

nary Part y is already more t han solely imaginary; it commences t o

know it self as such and marches wit h slowness t owards it s realiza-

t ion, which is it s ruin. The met aphysical host ilit y t o t his societ y has

f rom now on ceased t o be lived on a purely negat ive mode, like t he

casual indiff erence t o all t hat could come upon it , a refusal t o play,

or t he f orced failure of dominat ion by reject ion of dominat ion. It

t akes a posit ive charact er and by t his is so perfect ly worry ing t hat

power is not wrong, in it s paranoia, t o see t errorist s everywhere. It s

a f rigid, cold hat red, like of an inflammat ion, t hat f or t he hour does

not express it self overt ly or t heoret ically, but rat her by a pract ical

paralysis of all social devices, by a mut e and obst inat e ill-wishing,

and by t he sabot age of all innovat ion, all movement and all int elli-

gence. There are crises nowhere, t here is only t he omnipresence of

t he Imaginary Part y, of which t he cent re is everywhere and t he cir-


15/36

cumference nowhere, because it operat es on t he same t errit ory as

t he Spect acle.

11. Each of t he f ailures of t his societ y must t hus be compre-hended posit ively, as t he work of t he Imaginary Part y, as t he work ofnegat ivit y, t hat is t o say t he human: in such a war, all who deny one

part y, subject ively, do but object ively rally t o t he ot her. The radical-

ism of t he t imes imposes it s condit ions. As long as t here is t he Spec-

t acle, t he not ion of t he Imaginary Part y is t hat which renders visible

t he new conf igurat ion of host ilit ies. The Imaginary Part y claims t he

t ot alit y of t hose who in t hought s, words or act s conspire t o t he de-

st ruct ion of t he present order. The disast er is it s work.

12. Up unt il a cert ain point , t he Imaginary Part y correspondst o a spect or, t o an invisible presence, t o t he f ant ast ical ret urn of

t he Ot her in a societ y where all ot herness was supressed, t o a sepa-

rat e account ing f or all t hat was generalized. But t his bad dream, t he

idea of suicide t hat passes by t he head of t he Spect acle, can not

delay - in respect t o t he charact er, it self imaginary, of t he present

social product ion - engendering it s realit y as consciousness becom-ing pract ice. The Imaginary Part y is t he ot her name of t he shame-

ful sickness of shaken power: paranoia, which Canet t i t oo vaguely

def ined as t he malady of st rengt h. The despairing and planet ary

deployment of always more massive and sophist icat ed t echniques

t o cont rol public space mat erializes in a piquant f ashion t he mad-

house insanit y of wounded dominat ion which st ill pursues t he old

dream of t he Tit ans for a universal st at e; when it is no more t han a

dwarf among ot hers, and upset wit h t hat . In t his t erminal phase, it

speaks only of t he fight against t errorism, delinquency, ext remism

and criminalit y, because it is const it ut ionally f orbidden t o explicit ly

ment ion t he exist ence of t he Imaginary Part y. Besides, t his repre-

sent s fo r it , in combat , a cert ain handicap, because it can not desig-

nat e it s f anat ics t o hat e t he verit able enemy t hat inspires an inf i-

nit e courage (Kafka).


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13. However it is necessary t o know t hat t his paranoia doesnot lack fo r reasons, in respect t o t he direct ion of hist orical develop-

ment . It is a fact t hat at t he point where we have arrived in t he pro-

cess of socializat ion of societ y, each individual act of dest ruct ion

const it ut es an act of t errorism, t hat is t o say it object ively aims at

t he ent ire societ y. Thus, at t he ext reme of suicide t hat manif est s

it self in a gest ure where deat h and libert y blend, which delimit s, sus-

pends, and annuls t he sovereignt y of Biopower - and which acquires

by t hat t he meaning of a direct derogat ion of dominat ion - sees

it self t hus delight a st rong force of consummat ion, of product ion

and reproduct ion of it s world. Similarly, when t he law rest s on not h-

ing more t han it s promulgat ion, t hat is t o say on force and caprice,

when t his ent ers a phase of aut onomous proliferat ion, and at op it

all, when no et hos is no longer cont ained in it , t hen all crime must becomprehended as a t ot al cont est at ion of a solidly ruined social or-

der. All murders are no longer t he murder of a part icular person - if

such a t hing as a part icular person is st ill possible - but pure mur-

der, wit hout object or subject , wit hout culprit or vict im. It is immedi-

at ely an at t empt against t he law, which does not exist , but wishes t o

reign everywhere. From now on, t he t iniest infract ions have changed

t heir meaning. All crimes are become polit ical crimes, and it is pre-

cisely t his t hat dominat ion must at all cost s make occult , t o veil

f rom all t hat an epoch has passed, and t hat polit ical violence, t his

living corpse, comes t o demand t he reckoning of all t he forms t hat

one does not know it in. It is in t his manner, of which t he Spect acle

could have an int uit ion, t hat as t he Imaginary Part y manifest s it self

it is escort ed by a cert ain t rait of blind t errorism. Cert ainly, one can

int erpret t his as t he moment of t he int eriorizat ion by all developed

commodit y societ ies of t he negat ion t hat t hey hold in a cat hart ic

but i llusory ext eriorit y of really exist ing socialism, but it is t here

however it s most superficial aspect . It is also permit t ed for each t odiminish t he insoluble charact er by cert ify ing t he general rule t hat

a polit ical unit y can not exist under t he f orm of res publica, of t he

public, which finds it self put int o quest ion each t ime t hat it creat es

a space of non-publicit y which is an eff ect ive disavowal of t his pub-

licit y. It is cert ainly not rare, t hus, t hat cert ain t ake t he Part y as

disappearing in t he shadow, but t ransforming t he shadow int o a

st rat egic space from whence come t he at t acks which dest roy t he


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Nothing is more similarto abolishing the totalityof the world of admin-istered alienation thanone of those miraculoussuspensions where allthe humanity that theSpectacle habituallyeclipses brusquely re-turns, where the empireof separation is defeat-ed, where the mouthsrediscover words whichthey must, and wherehumans are reborn inregard to their fellowhumans and to the in-distinguishable needthat they have of oneanother.

place where unt il now imperium

manifest ed it self , which disman-

t le t he vast background of of f icial

public life, t hat a t echnocrat ic

int elligence would not know t o

organize (Carl Schmit t , Theory

of t he Part isan) . It is a const antt empt at ion, in eff ect , t o conceive

t he posit ive exist ence of t he

Imaginary Part y under t he famil-

iar species of t he guerrilla, of civil

war, of part isan warf are, of a con-

f lict wit hout a precise front or a

declarat ion of host ilit ies, wit hout

armist ice or peace t reat y. And by

t hese many aspect s, it is verily a

quest ion of a war t hat has not h-

ing behind it s act s, it s violence,

it s crimes, and which appear t o

have no ot her program, on t his

point , t han t o become conscious

violence, t hat is t o say conscious

of it s met aphysical and polit ical

charact er.

14. Because t he Spect acle cannot , in virt ue of t he congenit alaberrat ion of it s vision of t he world no less t han from st rat egic con-

siderat ions, say anyt hing, see anyt hing, nor underst and anyt hing of

t he Imaginary Part y, of which t he subst ance is purely met aphysical,

t he part icular form under which t he lat t er makes irrupt ion int o vis-ibilit y is t he f orm of cat ast rophe. The cat ast rophe is t hat which re-

veals, but cannot be revealed. By t hat , one must underst and t hat t he

cat ast rophe does not exist save fo r t he Spect acle, of which it is t he

sudden and unalt erable ruin of all it s pat ient labor t o make pass as a

wor ld t hat which is only it s own Welt anschauung; t hat besides signals

by t his t hat it is incapable, like all t hat is finished, of underst anding

dest ruct ion. In each catastrophe i t is t he mode of commodit y un-

veiling t hat f inds it self unveiled and discont inued. It s charact er is in


18/36

evidence as it f lies int o pieces. The t ot alit y of cat egories, of which

it enforces t he use, f ear an exploding realit y. Int erest , equivalence,calculus, ut ilit y, work, and value are put t o f light by t he non-assign-

abilit y o f negat ion. Theref ore t he Imaginary Part y is known in t he

Spect acle as t he part y of chaos, crisis, and disast er.

15. In t he exact proport ion as t he cat ast rophe is t rut h t ot he st at e of f ulgurat ion, t hose of t he Imaginary Part y work t o has-

t en t he advent of t his by any means. The axes of communicat ion

are f or t hem privileged t arget s. They know how infrast ruct ures t hat

are wort h billions can be dest royed in an audacious coup. They

know t he t act ical weakness, t he point s of least resist ance and t he

moment s of vulnerabilit y of t he opposing organizat ion. They are

besides f reer t o choose what will be t he t heat re of t heir operat ions

and act at t he point where t he smallest f orces can cause t he great -

est losses. The most t roubling, as one int errogat es t hem, is cert ainly

t hat t hey know all of t his, wit hout however knowing t hat t hey knowit . Thus, an anonymous worker at a bot t ling plant pours cyanide just

like t hat in a handful of cans, a young man assassinat es a t ourist

in t he name of t he purit y of t he mount ain and signs his crime Le

MESSI, anot her wit hout apparent reason blew out t he brains of

his pet it -bourgeois f at her on his birt hday, a t hird opens f ire on t he

wise herd of his school comrades, a last gratuitously t hrew bricks

at cars launched on t he lively allure of t he highway, when he did not


19/36

burn t hem in t heir parking lot s. In t he Spect acle, t he Imaginary Part y

does not appear as t he work of humans, but of st range act s, in t he

sense underst ood by t he Sabbat ean t radit ion. These act s t hem-

selves are not however connect ed wit h one anot her, but syst emat i-

cally held in t he enigma of t he except ion; one would not have t he

idea t o see in t hese manifest at ions a unique and similar human neg-

at ivit y, because one does not know what negat ivit y is; at bot t om,one does not know any longer what humanit y is, nor even if it exist s.

All t his st ands out in t he regist er of t he absurd, and at t his price:

t here is not hing much t hat does not st and out . Above all, t he Spec-

t acle does not want t o see t here t hat so many at t acks are direct ed

against it and it s ignominy. Ergo, f rom t he spect acular point of view,

t he point of view of a cert ain alienat ion of t he st at e of public expla-

nat ion, t he Imaginary Part y is resumed int o a confused ensemble of

grat uit ous and isolat ed criminal act s of which t he aut hors possess

no sense, similar t o t he periodic irrupt ion in visibilit y of t he always

more myst erious forms of t errorism; all t hings which f inish all t he

same, in t he end, by producing t he disagreeable impression t hat one

is shielded from not hing in t he Spect acle, t hat an obscure menace

weighs on t he empt y order of commodit y societ y. Indisput ably, t he

st at e of except ion becomes generalized. No one can any longer pre-

t end, in one camp as in t he ot her, t o securit y. This is good. We know

at present t hat t he denouement is close. Lucid saint liness recog-

nizes in it self t he necessit y of dest ruct ion, t he necessit y of a t ragicissue ( Bat aille, The Guilt y) .

16. The ef f ect ive configurat ion of host ilit ies t hat t he no-t ion of t he Imaginary Part y makes readable is marked essent ially

by asymmet ry. We have no business, present ly, wit h t he disput e

of t wo camps t hat compet e for t he conquest of t he same t rophyaround which, all t hings t old, t hey f ind t hemselves. Here, t he pro-

t agonist s move on such perf ect ly st range planes, one f rom t he ot h-

er, t hat t hey do not meet except at very rare point s of int ersect ion,

and everyt hing account ed for, by t he whim of a cert ain chance. But

t his st rangeness is it self asymmet rical: because, for t he Imaginary

Part y, t he Spect acle is wit hout myst ery whereas for t he Spect acle

t he Imaginary Part y must remain forever a myst ery. From t his fol-


20/36

lows a st rat egic consequence of t he first import ance: while we can

wit hout problem designat e our enemy, which is besides by essence

designat able, our enemy cannot designat e us. There is no unifor -

mit y in t he Imaginary Part y, because uniformit y is precisely t he cen-

t ral at t ribut e of t he Spect acle. Thus it is f rom now on t hat all uni-

f ormit y must f eel it self menaced and, wit h it , all t hat it represent s

as currency. In ot her t erms, t he Imaginary Part y knows not hing butit s enemies, not it s members, because it s enemies are precisely all

t hose who one could know. Those of t he Imaginary Part y, in re-ap-

propriat ing t heir Bloom-being, have re-appropriat ed t he anonymit y

wit h which t hey were const rained. In so doing, t hey t urn against t he

Spect acle t he sit uat ion it f orced on t hem and use it as a condit ion

of invincibilit y. In a cert ain manner, t hey will make t his societ y pay

for t he imprescript able crime of having st olen from t hem t heir name

- t hat is t o say t he knowledge of t heir sovereign singularit y and by

t hat of all properly human lif e - t o have excluded t hem from all vis-

ibilit y, all communit y, all part icipat ion, t o have t hrown t hem int o

t he indist inct ion of t he crowd, int o t he not hingness of ordinary life,

int o t he mass in which homo sacer is suspended, and t o have walled

of f f rom t heir exist ence t he access of meaning. It is f rom t his condi-

t ion, in which t he Spect acle would like t o maint ain t hem, t hat t hey

depart . It is perfect ly insuff icient , and at t he same t ime signif icant

of a cert ain int ellect ual impot ence, t o remark t hat , in t his t error-

ism, innocent s receive t he chast isement of being not hing, of beingwit hout dest iny, t o have been dispossessed of t heir name by a sys-

t em, it self anonymous, of which t hey become t hus t he most pure

incarnat ion. In t hat t hey are finished social product s of an hence-

fort h globalized abst ract socialit y. ( Baudrillard) . For , each one of

t hese murders wit hout mot ive and wit hout designat ed vict im, each

one of t hese anonymous sabot ages const it ut es an act of Tiqqun,

t hat execut es t he sent ence t hat t his world has already pronounced

against it self. It ret urns t o not hingness t hat which Spirit has already

quit t ed, t o deat h t hose who do not l ive but rat her survive, t o t he

ruin of t hat which has for so long been no more t han ruins. And if one

must accept f or t hese act s t he absurd qualif ier of gratuitous it is

because t hey do but lead t o manifest t hat which is already t rue, but

st ill occult , t o realizing t hat which is already real, but not known as

such. They add not hing over t he course of t he disast er, t hey record

and not ify.


21/36

17. That it s enemy has neit her face, nor name, nor any-t hing t hat could be t ied t o an ident it y; t hat t his always present s

it self, in spit e of it s colossal designs, under t he det rit us of a perfect

Bloom, voila t hat which is fit t o unleash t he paranoia of power. Jo-

hann Georg Elser, of which t he bomb at t empt November 8 , 19 39 in

Munich did not spare Hit ler save for a small f avor of f at e, furnishes

t he model of t hat which, in t he years t o come, will plunge commod-

it y dominat ion int o an ever more sensible f right . Elser is t he model

Bloom, if ever such an expression did not express a crippling cont ra-

dict ion. In him all evokes neut ralit y and not hingness. His absence

f rom t he wor ld was complet e, his solit ude absolut e. His banalit y was

it self banal. The povert y of spirit , t he lack of personalit y and insig-nificance were his only at t ribut es, but t hey never became conspicu-

ous. When he recount s his life as a handyman, it is in t he manner of

an impersonalit y w it hout bot t om. Not hing kindled passion in him.

Polit ics and ideology lef t him equally indif f erent . He neit her knew

what Communism was, nor what Nat ional-Socialism was, and he was

however a worker in Germany in t he 19 30 s. And when t he judges

int errogat ed him on his mot ives f or an act int o which he put a year

and minut e care t o prepare, he came only t o ment ion t he augment a-

t ion of deduct ions upon t he salary of workers. He even declared he

did not have t he int ent ion t o eliminat e Nat ional-Socialism, but solely

a few men t hat he judged evil. It is such a being t hat missed saving

t he planet f rom a wor ld war and unparalleled suf f ering. His project

rest ed on not hing but his solit ary resolut ion, which his exist ence

had denied, t o ravage t hat of which he was t he inexpressible enemy,

t hat which represent ed t he hegemony of Evil. He t ook his right only

f rom himself , t hat is t o say f rom t he shat t ering absolut e of his deci-

sion. The Part y of Order will have t o f ace, and already faces, t hemult iplicat ion of such element ary act s of t errorism t hat it can not

underst and nor f oresee, because t hey aut horize t hemselves from

not hing but t he unshakeable sovereignt y of met aphysics, of t he

crazy possibilit y o f disast er t hat each human exist ence carries in it -

self in infinit esimal doses. Not hing, not even glory, can shelt er f rom

such erupt ions, which aim at t he social in response t o t he t errorism

of t he social. Their t arget is as vast as t he world. Thus, all t hat em-


22/36

ploys it self in residing in t he Spect acle must f orevermore live in t er-

ror of a menace of dest ruct ion, which no one knows whence it ema-

nat es, nor what it concerns, and of which one can just barely guess

t hat it want s it self t o be an example. In similar act ions of brilliance,

t he lack of discernable goal is necessarily a part of t he goal it self ,

because it is by t his t hat t hey manifest an ext eriorit y, a st range-

ness, an irreducibilit y t o t he mode of commodit y unveiling, becauseit is in t his way t hat t hey corrode it . It is a mat t er of spreading t he

unease t hat makes humans met aphysicians and t he doubt t hat

cracks, level af t er level, t he dominant int erpret at ion of t he world.

Thus it is in vain t hat t he Spect acle credit s us an immediat e goal, if it

isnt maybe t he hope t o provoke a more or less durable breakdown in

t he whole of t he machine. Not hing is more similar t o abolishing t he

t ot alit y of t he world of administ ered alienat ion t han one of t hose mi-

raculous suspensions where all t he humanit y t hat t he Spect acle ha-

bit ually eclipses brusquely ret urns, where t he empire of separat ion

is defeat ed, where t he mout hs rediscover words which t hey must ,

and where humans are reborn in regard t o t heir f ellow humans and t o

t he indist inguishable need t hat t hey have of one anot her. Domina-

t ion somet imes t akes many decades t o complet ely recover from a

single one of t hese moment s of int ense t rut h. But one gravely mis-

t akes t he st rat egy of t he Imaginary Part y t o reduce it t o t he pursuit

of cat ast rophe. One does not misunderst and any less in credit ing t o

us t he infant ilism of want ing t o pulverize, in one blow, who knowswhich general quart er where power f inds it self concent rat ed. One

does not insult a mode of unveiling like a f ort ress, even if one can

usefully lead t o t he ot her. Hence, t he Imaginary Part y does not aim

for a general insurrect ion against t he Spect acle, nor even for direct

and inst ant aneous dest ruct ion. Rat her it arranges an ensemble of

condit ions such t hat dominat ion succumbs as quickly and as largely

as possible t o t he progressive paralysis t o which it s paranoia con-

demns it . Alt hough it does not abandon at any moment it s designs

t o achieve t his it self , i t s t act ic is not t o at t ack from t he front , but in

t he same act ion t o hide it self, t o orient and t o hast en t he issuance

of t he malady. It is t his t hat is f earful f or t he holders of power t hat

it does not recognize: not let t ing it self be seized, being t he disso-

lut ion of social fact s as well as t he rest ive obst inacy t o reinvent in

it self a sovereignt y t hat t he law can not circumscribe ( Blanchot ,

The Shameful Communit y) . Impot ent f aced wit h t he omnipresence

of t his danger, dominat ion, which feels it self more and more alone,


23/36

bet rayed and fragile, has no ot her choice but t o ext end cont rol and

suspicion t o t he t ot alit y of a t errit ory of which, however, f ree circu-

lat ion resides t he vit al principle. It can encircle it s gat ed communi-

t ies wit h as many guardians as it would like, t he ground will con-

t inue no less t o slip out f rom under it s feet . It is in t he essence of t he

Imaginary Part y t o everywhere carve up commodit y societ y, even at

it s foundat ion of credit . It s dissolving pract ice knows no ot her limitt han t he collapse of what it undermines.

To say that the cohesion of

the Imaginary Party is of ametaphysical order does notthus mean to evoke anythingother than this everyday war

of which each one amongus nds themselves already

engaged and which opposes

the thorough negation of allaspects of life.

18. It is not so much t hecont ent of t he crimes of t he

Imaginary Part y t hat t end t o

ruin t he imperium of bloody

peace as t heir form. Because

t heir form is t hat of an host il-

it y wit h no specific object , of a

fundament al hat red t hat wells

up, wit hout respect f or any

obst acle, from a most unreach-

able int eriorit y, from unalt ered

dept hs where humans maint ain

a verit able cont act wit h t hem-selves. That is why t here ema-

nat es f rom t hem a force t hat

all t he chat t er of t he Spect acle

cannot manage t o hold back. Japanese children, whom one might

just ly consider t he most int ense avant -garde of t he Imaginary Part y,

have forged cert ain words t o designat e t hese absolut e fit s of rage,

where somet hing in t hem t hat is not t hem, indeed, somet hing much

great er t han t hem, t akes hold. The best -known formula is mukat su-

ku; at t he origin it meant t o have nausea, t hat is, t o be possessed

by t he most physical of met aphysical sensat ions. In t his special rage

t here is somet hing sacred.

19. It is however manifest t hat t he Spect acle can no lon-ger cont ent it self, before t he massacres, crimes and cat ast rophes


24/36

t hat besiege it , before t his inexplicable mass t hat accumulat es, wit h

not ing t he ext ension of a gap in it s vision of t he world. Besides, it

expresses wit hout evasion: one would like t hat t his violence be t he

f ruit of misery, of great povert y. It would be more easy t o admit t o

( Evenement du Jeudi, Sept ember 10 1998) . As one can observe

wit h a disarming regularit y, it s first movement is t o advance an ex-

planat ion at all cost s, as it must ruin all t hat upon which it could re-pose in t heory. Thus, when t he pat het ic Clint on is summoned t o give

reasons fo r and t o draw t he consequences of t he Beaut iful Gest ure

of Kipland Kinkel, exemplary Bloom by all account s, he f ound not h-

ing responsible save t he influence of t he new cult ure of f ilms and

violent videogames. In so doing, he made not e of t he t ransparence,

of t he insubst ant ialit y, and of t he radical liquidat ion of t he subject

by commodit y dominat ion and publicly recognized t hat t he t ragic

robinsonnade upon which t his pret ends t o f ound it self, t he juridical

irreducibilit y o f t he individual, is no longer t enable. He ingenuously

saps even t he principal of commodit y societ y, wit hout which law,

privat e propert y, t he sale of labor power, and unt il now what has

been called culture, read all t he more like lit erary fant asy. It would

st ill prefer t o sacrifice t he whole edif ice of it s pseudo-just ificat ion

rat her t han t o penet rat e t he reasons and nat ure of it s enemy. Be-

cause ot herwise one must grant t o Marx t hat t he coincidence of

t he t ransformat ion of surroundings and of human act ivit y or of t he

t ransformat ion of man by himself can only be seized and rat ionallycomprehended as revolut ionary praxis. Then, fo r a second t ime, we

ret urn t o t his confession t hat it t ries at present t o eff ace; it is t he

painful moment where it exhaust s it self in ridiculous epilogues upon

t he inexist ent psychology of t he Bloom t hat has t urned t o act ion.

In spit e of t hese int erminable considerat ions, it does not arrive at

defending it self f rom t he sent iment in t he t rial, which is, at bot t om,

t hat it it self is judged, and t hat societ y t akes t he place of t he ac-

cused. It is t oo evident t hat t he origin of it s gest ure is not hing sub-

ject ive, t hat it is simply a part , in it s saint liness, of t he object iv it y of

dominat ion. On t his point , it comes all t he same t o confess, f rom it s

very lips, t hat verily it is a social war t hat it has business wit h, wit h-

out clarify ing, however, which social war, t hat is t o say who t he pro-

t agonist s are: t he aut hors of t hese mad act s, t hese new barbarians,

are not all head cases. They are most of t en very ordinary people

( Evenement du Jeudi, 10 Sept ember 19 98) . From now on it is t his

last rhet oric of an absolut e host ilit y, where it presides over t he nam-


25/36

ing of t he enemy who is declared a barbarian and reject ed as out -

side of humanit y, which t ends t o impose it self in a universal fashion.

To wit , it is now possible t o hear, in t he midst of a beaut iful period

of social peace, such and such a pot ent at e of public t ransport pro-

claiming we are going t o reconquer t errit ory. And in fact , we see

t he spread everywhere, under forms most of t en paint ed over, t he

cert it ude of t he exist ence of an un-nameable int erior enemy, whichpursues a cont inuous act ion of sabot age; but t his t ime, unhappily,

t here are no more kulaks t o liquidat e as a class. One would be

wrong, t hus, t o not subscribe t o t he paranoiac point of view, which

supposes behind t he inart iculat e mult iplicit y of prot est s in t he world

a singular will armed wit h black designs: because in a world of para-

noiacs, it is t he paranoiacs who are right .

20. That t he Spect acle fears harboring in it s breast animaginary part y, even if in fact t he inverse produces it self - in ef f ect ,

it s rat her t he Imaginary Part y which holds in it s aura t he Spect acle

- t his suspicion bet rays t hat while it has qualif ied t hese act s of de-

st ruct ion as gratuitous, it has not said everyt hing. It is glaring t hat


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t he ensemble of misdeeds t hat one at t ribut es t o lunat ics, barbar-

ians, irresponsibles all cont ribut e in adjacent ways t o a unique un-

formulat ed project : t he liquidat ion of commodit y dominat ion. In t he

last inst ance, it is always a quest ion of object ively rendering it s life

impossible, f rom propagat ing unease, doubt and mist rust ; t o make,

in t he modest measure of t he means of each one, as much harm as

possible. Not hing can explain t he syst emat ic lack of remorse in crim-inals, if not t he mut e sent iment of part icipat ing in a grandiose work

of devast at ion. From all evidence, t hese people, in t hemselves insig-

nificant , are t he agent s of a severe, hist orical and t ranscendent rea-

son t hat advert ises t he dest ruct ion of t he world - t hat is t o say, t he

accomplishing of it s not hingness. The sole refinement of t hose con-

scious f ract ions of t he Imaginary Part y is t he f act t hat t hey do not

work t owards t he end of t he world, but t he end of a world. This dif-

f erence could, when t he moment comes, leave a suf f icient place t o

t he most reasoned hat red. But t his is wit hout consequence for t he

Imaginary Part y it self, which must remain t he next f igure of Spirit .

21.Those of t he Imaginary Part y f ight irregularly. They areengaged in t his Spanish war where t he spect acular occupier is ruined

by st at ioning t roops and mat erial, andwhere a rampant dialect icalparoxysm in t he t erms of which t he force and t he import ance of ir-

regularit y are det ermined by t he force and t he import ance t hat t he

regular organizat ion put s in place ( Carl Schmit t ) , and inversely. The

Imaginary Part y can count upon t his const ant : t hat a handful of par-

t isans suff ices t o immobilize all t he Part y of Order. In t his war t hat

t he present abandons it self t o, t here remains not hing of a jus belli.

Host ilit y is absolut e. The Part y of Order i t self is not reluct ant t o re-

call from one t ime t o anot her: it is necessary t o operat e as a part isan

wherever t here are part isans - it suf f ices t o know what prisons havebecome in t he last decade, and how diverse police forces have in t he

same t ime t aken t he habit of proceeding wit h marginals, t o com-

prehend t hat such a wat chword can signify bloody caprice. Thus,

as long as commodit y dominat ion subsist s, t hose of t he Imaginary

Part y must expect t o receive from it considerat ion as criminals t o be

dealt wit h, or as part ridges t o be shot down, depending on t he cir-

cumst ances. The disproport ion of weapons and punishment s t hat it


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already brandishes against t hem does not join it self t o any conjunc-

t ure of po lit ical repression, it is consubst ant ial wit h what it is, and

wit h what it s enemy is. What expresses t his is t he simple f act t hat

t he Imaginary Part y cont ains in it s principle t he negat ion of all t hat

upon which commodit y dominat ion erect s it self, t he negat ion t hat

will manifest it self in act ion before manifest ing it self as discourse.

Diff erent f rom t he revolut ions of t he past , t he coming insurrect iondoes not call upon any secular t ranscendence save t he cont inued

disappearance of so many regimes of oppression eager t o just ify

t hemselves t hat end up by being hat ed. At no moment does it pre-

t end t o draw it s legit imacy f rom t he People, f rom Opinion, f rom t he

Church, t he Nat ion, or t he Working Class, even under an at t enuat ed

form. It f ounds it cause on not hing, but t his not hingness it knows

t o be ident ical t o being. That it s crimes evidence such a miracu-

lous sovereignt y, t his proves t hat it inscribes it self in no part icular

t ranscendence, residing dead; rat her t hat it root s it self in Tran-

scendence it self , and t hat wit hout int ermediary. It is by t his t hat it

represent s for t he capit alist St at e t he most considerable peril t hat

it has ever seen f acing it . That which hereaf t er act s as an obst acle

does not cont est t his or t hat aspect of right s, nor t his or t hat law, it

at t acks rat her t hat which precedes all laws, t he obligat ion of obedi-

ence. Worse st ill, t he part isan of t he Imaginary Part y develops in t he

most complet e violat ion of all t he exist ing rules wit hout ever hav-

ing t he sent iment of t ransgressing t hem, act ing in disdain of t hem.They do not oppose t hemselves t o right s, t hey depose t hem. It as-

pires t o a superior just ificat ion t o all t he writ t en and unwrit t en laws:

t he t ext wit hout a law t hat it is. It t hus renews t he absolut e scandal

of t he Sabbat t ean doct rine, which af f irmed t hat t he accomplish-

ing of t he law is it s t ransgression, and left it behind. It it self const i-

t ut es, in so much as it is t he living abolit ion of t he ancient law which

shares, divides, and separat es, a scrap of Tiqqun. It responds t o t he

st at e of except ion by t he st at e of except ion, and t hus ret urns t he

whole juridical edif ice back t o it s sad unrealit y. Finally, it represent s

no one, and not f rom a lack, but on t he cont rary by excess, by t he

refusal of even t he principal of represent at ion. St art ing f rom t he

fundament al irreducibilit y of all human exist ence, it proclaims it self

as non-suscept ible t o represent at ion, as t he un-represent able, but

also as t he un-represent ing. Analogous in t his t o t he t ot alit y of lan-

guage, or of t he world, it def ies all concret e equivalencies. Such an

Imaginary Part y t hat renders all monument s t o law infamous from it s


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origin as a Roman fict ion t akes t he capit alist St at e back t o t he ranks

of an associat ion of criminals only more consequent ial, more orga-

nized and more powerful t han ot hers. This presumes not hing of any

social disorganizat ion: Chicago in t he 19 20 s was administ ered in an

exemplary f ashion. As we see, t he Imaginary Part y is also f undamen-

t ally ant i-st at e and ant i-popular. Not hing is more odious t o it t han

t he idea of polit ical unit y, if not maybe obedience. In t he presentcondit ions, it can be not hing ot her t han t he non-part y of t he mult i-

t ude because, as t he cont empt ible Hobbes remarked apt ly, when

t he cit izens rebel against t he St at e, t hey are t he mult it ude against

t he people.

22. If t he not ion of t he Imaginary Part y names first of allt he negt ivit y in t he epoch in suspension, at t he same t ime as t heinvisibilit y of t his negat ivit y, it is necessary t o underst and it insepa-

rably from t he not ion which let s it self dread t he posit ive cot ent of

all t he pract ices of which t he Spect acle can grasp only t he negat ive,

t hat is t o say t hat which t hey are not . As it qualif ies t he crisis of

polit ics t he massive defect ion from t he vile, est ablished polit ical

space, t he crisis of cult ure t he obst inat e indif f erence t hat wel-

comes all t he shocking wast e t hat season af t er season of modern

art elaborat es, t he crisis of educat ion t he growing refusal of schol-arly incarcerat ion, t he economic crisis as t he mut e resist ance t o

capit alist modernizat ion and t he always spreading refusal t o work,

t he crisis of t he family t he resolut e sacking of t he unhealt hy nu-

clear f amily, t he crisis of social t ies t hat which is not hing ot her

t han t he reject ion of alienat ed social relat ions and spect acular mo-

res, it remains blind before t his silent revolut ion. . . which is not

visible by all eyes, t hat our cont emporaries are t he least capable t o

observe, and t hat is as dif f icult t o paint in words as t o conceive. It

ignores t hat t he spirit of t he t ime, growing slowly and quiet ly ripe

for t he new form it is t o assume, disint egrat es one fragment af t er

anot her of t he st ruct ure of it s previous world. That it is t ot t ering t o

it s fall is indicat ed only by sympt oms here and t here. Frivolit y and

again ennui, which are spreading in t he est ablished order of t hings,

t he undefined f oreboding of somet hing unknown - all t hese bet oken

t hat t here is somet hing else approaching. This gradual crumbling t o

pieces, which did not alt er t he general look and aspect of t he whole,


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is int errupt ed by t he sunrise, which, in a flash and at a single st roke,

brings t o view t he f orm and st ruct ure of t he new world ( Hegel) . As

it sheds it s skin, it is t rue, t he snake remains blind.

23.All t he posit ivit y of t he Imaginary Part y holds it selfin t he giant blind spot of t he un-represent able of which t he Spec-

t acle is at avist ically incapable of a sole glimpse; t his is because t he

Imaginary Part y is, in all it s aspect s, only t he polit ical consequence

of t he posit ivit y of which Met aphysical Crit ique is t he concept and

t he Bloom t he represent at ion. When t he Bloom, t his creat ure t hat is

not administ rat ed by any social det erminat ion ot her t han negat iv-

it y and of which Hannah Arendt , ident ifying it a lit t le t oo quickly wit h

t he mass-man, held isolat ion and lack of normal social relat ions f or

t he principle charact erist ic, becomes besides t he dominant humant ype of t he world, commodit y societ y discovers t hat it has no more

hold on t he subject ivit ies t hat it has, however, ent irely fo rmed and

t hat it , in following it s proper course, has t hus engendered it s f it t ing

negat ion. In a privileged manner t he sphere of sociology shows t he

failure of product s made for dominat ion: t he Bloom is everywhere,

but sociology does not see it anywhere. Similarly, it would be vain

t o wait f or sociology, as if it could ever give any indicat ion of t he

ef f ect ive exist ence of t he Imaginary Part y, which t he essence is,f or it , ext rat errest rial. It is t here, be it said in passing, t hat but one

of t he aspect s of t he deat h of sociology, which has definit ively out -

last ed t his socializat ion of societ y, which t akes away equally well

t he socializat ion of sociology . In t his t rial it loses it self in realizing

it self , f inds it self ridiculed as separat e science by it s guinea pigs

t hemselves, who meanwhile have been forced t o become t heir own

sociologist s. In t his manner, since t hat cent ral, unique, and undiff er-

ent iat ed inst ance, t he Spect acle has t aken charge of t he cont inued

secret ion of all social codes, and t he social sciences f rom Weber t oBourdieu save and share only t he weight of t heir lies. Wit h t he deat h

of sociology, it is a t ot al f ailure of classical social crit ique founded

upon sociology and as sociology t hat , in collapsing, reveals it s per-

f idious and servile essence. This crit ique is no longer at t he level

of t he epoch, it is neit her apt t o describe nor t o cont est . This t ask

hencefor t h ret urns t o Met aphysical Crit icism.


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24. Up t o here, one has very badly f igured t he front line,which is shared by f riends and enemies of t he dominant order, t o

be like a cont inuous line. To t his represent at ion one must hereaf t er

subst it ut e t he image of circular and innumerable front lines, of which

each holds in it s int erior space-t ime human communit ies, pract ices,languages absolut ely disobedient t o commodit y dominat ion, and

which t he lat t er, according t o it s immanent logic, besieges wit hout

lapse. All t hat cont ribut es t o maint aining t he ancient represent at ion

belongs t o t he camp of t he enemy. The f irst consequence of t his

new geomet ry of t he st ruggle concerns t he f orm of t he propaga-

t ion of subversion. We have no more business, in face of a world of

aut horit arian commodit ies, wit h an advance, company af t er com-

pany, in a st raight line - of t he poor, t he workers, or t he wret ched of

t he eart h - but t o a cont agion similar t o t he succession of concen-t ric circles on t he surf ace of a mercury droplet when it is t ouched.

Here, t he ef f ect of mass as in t he past is ident ically at t ained by t he

int ensit y of t hat which is lived at t he moment of collapse. It f ollows

t hat t he element ary revolut ionary subject is no longer a class, or

t he individual, but t he met aphysical communit y, what ever be it s

degree of exile - t hat s what evidences, by def ault , t he fundamen-

t ally insignificant charact er and unimpor t ance, in t he Spect acle,

of all personal advent ure, of all privat e hist ory. The good surveyordoes not judge it exaggerat ed t o reduce t he world in it s ensemble

t o miniscule and dispersed cent ers, because all t hat is not t hem,

all t hat does not give t o life a part icular and shared exist ent ial con-

t ent is, behind t he lif eless charade of appearance, dead. Each one

of t hese met aphysical communit ies awakens t o a harsh world where

humans can no longer meet save on t he basis of t he essent ial, and

const it ut e, in t he midst of t he desert , an exclusive pole of subst an-

t ialit y. All knowledge t hat does not possess it s own laws, all simple

superficialit y is excluded in it . There, condit ions creat e t hemselvesin which t he Absolut e can recover it s t emporal pret ensions; pos-

sibilit ies t hat we have lost since t he Millenarist uprisings and mes-

sianic Jewish movement s of t he 17 t h cent ury open t hemselves.

What ever one says, t he acut e demand of a new f orce and language

feel t hemselves become illuminat ed well beyond t he misery of t he

present . And it is precisely t his t hat t he f orces of decomposit ion

fear, who promise so many excessive f avors t o t hose who will con-


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sent t o renounce t hemselves in order t o be liked. The Imaginary

Part y does at f irst only designat e t he posit ive f act of t his mult it ude

of zones fully aut onomous f rom commodit y dominat ion experiment

hic et nunc, t o t he spreading disappearance of t he alienat ed Com-

mon, t he last convulsions of a social organisms in t he process of

perishing, and of t he proper f orms of Publicit y. Unt il now, t here had

never been federat ion save everyday war of which each one amongus f inds t hemselves always already engaged and which opposes t he

t horough negat ion of all aspect s of life. On t his point , t he necessit y

of it s unificat ion imposes it self on all it s element s, as ident ical t o it s

becoming conscious: The st ruggle is bet ween t he modern world,

f or one part , and fo r anot her part all t he ot her possible worlds.

( Peguy, Not es conjoint es) . All t hose who, liking t rut h but cert ainly

not t he same t rut h, agree t o ravage t he despot ism of t he derisory

met aphysics of t he market at t ach t hemselves t o t he Imaginary

Part y. But t he movement in which unit y produces it self is also t hat

by which dif f erences pose and solidif y t hemselves. Each specif ic

communit y in t he f ight against t he empt y universalit y of t he com-

modit y knows it self, bit by bit , as specific and raises it self t o t he

consciousness of it s specificit y, t hat is t o say it diff uses it self by t he

universal and underst ands it s ref lect ion. It writ es it self int o t he con-

cret e generalit y of Spirit , f rom which t here progresses, amongst all

t he celebrat ed f igures, t he bacchanal in where all irreducibilit es are

int oxicat ed. Fragment f ollowing fragment , t he reappropriat ion oft he Common undert akes it self. In t his manner in t he heat of combat ,

t he nomadic ballet of communit ies acquires t he complex and archi-

t ect onic st ruct ure of a syst em of met aphysical cast es of which t he

principle could be none ot her t han play, t hat is t o say t he sovereign

consciousness of Not hingness. Each met aphysical kingdom slowly

learns t he f ront iers of it s t errit ory on t he cont inent of t he Infinit e.

At t he same t ime, a common generalit y const it ut es it self, t hat con-

t ains in it all t he diff erent t ot alit ies of regional commonalit ies, t hat

is t o say t hat it is t he t racing of t heir t rimming. One can foresee t hat

wit h t he approach of vict ory t hose of t he Imaginary Part y will f ight

no more bat t les t o defeat an enemy t hat is at any rat e diminished,

so much as t o at last be able t o give free reign t o t heir met aphysical

disagreement s, t hat t hey well int end t o exhaust physically and by

play. In t his, t hey are t he fierce advocat es of violence, but of an ago-

nist ic violence, highly rit ualized and rich in meaning. As one can see,

and it would be wrong t o be deceived, t he t riumph of t he Imaginary


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Part y is equally it s ruin and disint egrat ion.

25. The form of Publicit y t hat removes and prefigures t heImaginary Part y has not hing in common wit h all t hat could be elabo-

rat ed in classical polit ical philosophy. If one had t o give it an ances-t or, it would be necessary t o call t o memory t hat which was fugit ive-

ly sket ched in rare and precious moment s of insurrect ion, in Soviet s,

in Communes, in t he Aragon collect ives of 1 936 -19 37 , or in t he

secret schools of t he Kabbala, t hat of Safed, f or example. Each t ime

t hat t his last came t o f orce a way ont o t he ingrat e st age of Hist ory,

t he consequences were limit less. Few among t hose who lived in in-

st ant s where t his one - making break fort h in pieces all t he amput at -

ed and circumscribed fo rms of Publicit y - let it self be glimpsed, were

subsequent ly even t o endure t he sight of t he world as it lef t t hosewhose eyes had sust ained t he unequalled aurora of t he rest it ut io

in int egrum of Tiqqun. But at present by a necessary consequence

of evolut ion, in so much as it progresses in all t he developed capi-

t alist societ ies, one has never known t his t hing save in t he violent

f ract ures t hat silent ly inst all t hemselves in t he calm and for t heir

durat ion as unperceived, in so much as t heir forwardness seems t o

be self-evident . Truly a curious spect acle, t hat of a world where t he

dominant f orms of exist ence know t hey have been, according t ot he concept , surpassed, and yet persist in exist ing, as if not hing had

happened; meanwhile, on t his side t he ext reme alienat ion of Public-

it y imposed by t he Spect acle, and as count erweight , we see dawn,

yet mingled wit h t he cont rary principle, a humanit y of which mean-

ing is t he exclusive nourishment , alt hough corrupt ed. Free of t he

necessit y t o produce, liberat ed from t he chains of cloist ered work,

f ragile worlds compose t hemselves for which elect ive af f init ive are

all and servit ude not hing. The ruins of t he met ropolis already cont ain

not hing more of living t han f luid aggregat ions of individual humanswho, f inding no reason for alienat ion, bypass it in all direct ions. The

slavery of humans in t he Spect acle seems no less ext ravagant t o

t hem t han t heir libert y is incomprehensible t o t he slaves. In t he sus-

pension of t heir exist ence, t he problems of t he world cease t o be

prob lemat ic, it has become t he mat erial in which t hey live. Language

no longer appears t o t hem as a laborious ext eriorit y t hat must be

int ernalized t o t hen apply it t o t he world, it has become t he immedi-


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at e subst ance of t hat world. At no moment does t heir act ion det ach

it self as separat e from t heir words. One underst ands t hus t hat t he

Spect acle, where polit ics and economics remain abst ract ions sepa-

rat ed from met aphysics, represent s for t hem a prior fo rm of Public-

it y. But it is in f act all t he old pet rified dualisms t hat , in t he subst an-

t ive cont inuit y of meaning, abolish t hemselves. In t he midst of t hese

rich t ot alit ies of meaning, full and overt , et ernit y f inds it self lodgedin each inst ant and t he ent ire universe in each of it s det ails. Their

world, t he cit y, shelt ers t hem as an int eriorit y, while t heir int eriorit y

has t aken on t he dimensions of a world. They are already, in a par-

t ial, prov isional, and sadly reversible manner, in t he rest orat ion of

t he broken unit y of t he real and t he t ranscendent ( Lukacs) . But f or

t he caprices of dominat ion, t heir lif e leads it self t o t he realizat ion of

all human pot ent ialit ies t hat it cont ains. This next f igure of Publicit y

corresponds t o t he maximum deployment of t his, t hat is t o say t hat

it espouses language wit hout t he least rest raint , t hat it is t he lan-

guage, just as it knows silence. Wit h it , essence is no longer dist in-

guishable f rom appearance, but humanit y has ceased t o conf ound

t hese wit h it self. Wit h it , Spirit has it s Rest , and at t ends in peace

it s own met amorphoses. Language is t here t he unique law, new and

et ernal, t hat goes beyond all past laws of which it was cert ainly t he

mat erial, but in a cryst allized st at e. If t he ancient f orms of Public-

it y b ring t hemselves up in more or less equilibrat ed const ruct ions,

more or less harmonious, t his one is on t he cont rary horizont al, lab-yr int hine, and t opological. No represent at ion can surpass it on any

point ; all it s space advert ises being explored. As t o t he operat ional

art iculat ion of t he Imaginary Part y, in regard t o t he innervat ion of

t he world, t his is not assured by any syst em of vert ical delegat ion,

but in a mode of t ransmission it self inscribed in t he limit less hori-

zont alit y of language: t hat of t he Example. The geographical plane

of t he world of Tiqqun in no way signifies t he abolit ion of values and

t he end of all human pursuit of explorat ion. Only, it is by t he aut hor-

it y of t he prot ot ype and not t he normat ivit y of order (Virno) t hat

it is permit t ed t o humans, as it already is t o f ract ions of t he Imagi-

nary Part y, t o impose t heir excellence. The map of t he world t hat we

draw is not hing ot her t han t he map of Spirit . And it is at present t his

Publicit y of Spirit t hat , on all sides, overflows t he part y of not hing-

ness, of which t he idiocy and baseness become each day more fero-

cious and more int olerable. We will put an end t o it , inevit ably.


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26. Wit hout doubt , t he war of at t r it ion t hat t he Spect acleleads against t he Imaginary Part y and freedom hencefor t h devas-

t at es ent ire regions of t he social space. There it decrees measures

of prot ect ion of which have been common only in world conflict s:

curfews, milit ary escort s, met hodical info rmat ion gat hering, cont rol

of weapons and communicat ions, put t ing int o t rust eeship wholesect ors of t he economy, et c. The humans of our t ime march st raight

t o an immeasurable f ear. Their night mares are peopled wit h t or-

t ures t hat no longer belong only t o t he domain of dreams. Now, one

speaks of pirat es, of monst ers, and of giant s. Tied t o t he progress

of a universal sent iment of insecurit y, f acial expressions bear t he

evidence of a f at al and cont inued accumulat ion of small nervous

fat igues. And as each epoch dreams t he fo llowing, lit t le sult ans

emerge suddenly and disput e amongst t hemselves t he cont rol of a

public space already reduced t o t he space of circulat ion. The weak-

est spirit s give t hemselves over t o insane rumors t hat no one is in a

posit ion t o conf irm or deny. Tenebrous inf init ies have f illed t he dis-

t ance t hat humans have left amongst one anot her. Each day make

a lit t le more clear, in spit e of t he growing obscurit y, t he lugubri-

ous prof ile of civil war where no one knows who does and does not

f ight , where confusion is limit ed by deat h alone; where not hing is

assured, in t he end, but worse t o come. We t hus hold ourselves, on

t his side of all growt h, in t he evidence of t he disast er, but not hingcan rest rain our glances going t o t he beyond. Thus it seems t hat

t hese are t he birt h pangs which no new epoch has t he right t o pre-

serve it self f rom. Those who sharpen t heir glance t o dist inguish in

t he night t he nearby combat of giant s discover t hat all t his desola-

t ion, all t hese dull echoes of cannon, all t hese f aceless screams are

not , in fact , but of t he lone, hideous Tit an of commodit y dominat ion

which in it s bloody delirium st ruggles, howls, burns, and t ramples; t o

insure t hat we want it s hide, it hurries off nonsensical orders, rolls

on t he ground and finishes by hit t ing wit h all it s weight t he walls of

it s living-room. In t he profundit y of it s folly, it judges t hat t he Imagi-

nary Part y is only t he obscurit y t hat surrounds it , and t hat t his must

be abolished. To hear it , it seems t o have had it wit h t his t errit ory of

wrongdoing t hat persist s in never coinciding wit h t he map, and al-

ready it menaces it wit h t he worst reprisals. But in proport ion as t he

day exhaust s it , no one list ens anymore, it s closest subject s t hem-

selves lend no more t han an absent -minded ear t o t his capering old


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lunat ic. They act as if t o list en, and t hen t hey wink at one anot her.

27. The Imaginary Part y await s not hing from t he presentsociet y and it s evolut ion, because it is already pract ically, t hat is

t o say t he exist ence in fact , of it s dissolut ion and t ranscendence.Consequent ly, it is not a quest ion for it of t aking power, but solely

of making dominat ion fail everywhere, by durably making it impos-

sible f or it s apparat us t o funct ion - t he t emporary charact er, and

even t he fugit ive places, of t he cont est at ion t hat operat es under

t he banner of t he Imaginary Part y explain t hemselves by t his: it is

guarant eed t o never become a power it self. This is why t he vio-

lence it has recourse t o is of a t ot ally diff erent nat ure t han t hat of

t he Spect acle, and t his is also why it f ight s alone in obscurit y. While

commodit y dominat ion unleashes it s empt y l ibert y, it s negat ivewill which has no feeling of exist ence save in dest ruct ion(Hegel),

so long as it s point less violence aspires t o not hing but t he infinit e

ext ension of not hingness, t he exercise of v iolence by t he Imaginary

Part y, alt hough unlimit ed, only at t aches it self t o t he preservat ion of

f orms of lif e t hat power prepares t o alt er, or already menaces. From

t hence comes it s f orce and it s incomparable aura, f rom t hence also

comes it s richness and it s absolut e legit imacy. Even in t he midst of

t he off ensive, it is a violence of conservat ion. We rediscover heret he dissymmet ry o f which we have spoken. The Imaginary Part y

does not pursue t he same end as dominat ion, and if t hey are concur-

rent , it is t hat each one among t hem want s t o dest roy t hat which

t he ot her at t empt s t o realize; wit h t his dif f erence however, t hat t he

Spect acle does not want more t han t hat . That t he Imaginary Part y

should come t o t he end of commodit y societ y and t hat t his vict ory

should be irreversible will depend on it s facult y of giving int ensit y,

great ness and subst ance t o a life f ree of all dominat ion, no less t han

t he apt it ude of it s conscious fract ions t o make t his explicit in t heirpract ice as much as in t heir t heory. It is t o be feared t hat dominat ion

would yet prefer t o t he event ualit y of it s defeat a generalized sui-

cide where it will be at least assured of bringing wit h it it s adversary.

From one end t o t he ot her, it is a bet t hat we make. It belongs t o his-

t ory t o judge if what we undert ake is but a beginning or already an

end. The Absolut e is in hist ory .


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Tiqqun Theses on the Imaginary