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critical theory, science fiction

Robert Silverberg’s ‘The Artifact Business’

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This is an experiment of sorts in the essay form disguised as a book review…

Was there a time when there was no reality? When the thought of the real and the not real was not even a thought? Is reality an industry and what’s more an industry now fallen into ruin? If there was before the real, then necessarily there must be after the real. But then, and if so, was reality ever real?

In the literary scheme of things, Robert Silverberg’s ‘The Artifact Business’ (1957) is a minor work—in Silverberg’s oeuvre as much as SF more generally. And yet its central conceit continues to haunt me. Be warned, there are spoilers aplenty in what follows.

fig. 1. All page references to ‘The Artifact Business’ (1957) refer to the copy I read in Silverberg’s 1986 short story collection, Sunrise on Mercury.

On Voltus, one of presumably many planets in Earth’s far-flung empire, the Company outsources its exploitation of the local indigenous culture to impoverished human archaeologists. These archaeologists, keen to raise money to move on or return to Earth, hire locals to guide them to the buried remnants of ‘one of the most fertile creative civilisations of them all, the Old Voltuscians’ (116). All of this digging goes to satisfy the growing demand on Earth for ‘trinkets and bits of frippery to adorn rich men’s homes and wives’ (113). For we discover that archaeology, now in abeyance on the home planet, has enjoyed a ‘revival’ off-world, though purely as a source for commercial exploitation.

The protagonist, Jarrell, is a human archaeologist who has never seen the Earth he dreams of visiting. Hoping to finally raise the money for this long dreamt of trip by way of his contracted exploitation of the local Voltuscians, he stumbles upon the truth of their ancient culture. It’s a fake:

Unable to market work that was labeled as their own, the Voltuscians had obligingly shifted to the manufacture of antiquities, since their ancestors had been thoughtless enough not to leave them anything more marketable than crude clay pots. Creating a self-consistent ancient history that would appeal to the imaginations of Earthmen was difficult, but they rose to the challenge and developed one to rank with those of Egypt and Babylonia and the other fabled cultures of Earth. After that, it was a simple matter of designing and executing the artifacts.

Then they were buried in the appropriate strata. This was a difficult feat, but the Voltuscians managed it with ease, restoring the disrupted strata afterwards with the same skill for detail as they employed in creating the artifacts. The pasture thus readied, they led the herd to feast. (120)

Once the fakery is revealed, the Company up stakes for richer fields, leaving not only Voltus behind but also the impoverished archaeologists. The locals come up with a plan to both save the archaeologists and their now ruined local economy:

This morning […] one of the aliens came to me with an idea. It’s a good one. Briefly, he suggested that, as expert archaeologists, we teach the Voltuscians how to manufacture Terran artifacts. There’s no more market for anything from Voltus—but why not continue to take advantage of the skills of the Voltuscians as long as the market’s open for things of Earth? We could smuggle the artifacts to Earth, plant them, have them dug up again and sold there—and we’d make the entire profit, not just the miserable fee the Company allows us! (123)

The ‘happy’ conclusion to this story is perhaps its least satisfying aspect. And yet it is full of suggestive ideas. Not to mention a twist, of sorts, that I will return to, below.

fig. 2. Stumbling upon the artifact business… Image taken from Hergé, The Broken Ear (1947).

*

The central theme of this story—what’s real and what’s a fake—never ceases to fascinate me. The SF of the 1950s were awash with such stories. Philip K. Dick is certainly remembered as the most singularly obsessed author of such, but he was by no means the only one, though the Dickian take on the limits of the real was profoundly influential on other writers—like Silverberg.

In part this concern reflects certain changes that were underway in the wake of the Second World War. For instance, the US and other so-called ‘advanced’ capitalist countries experienced a vast multiplication of mass-produced fakery—the media landscape of cinema, radio, TV, & etc. Not to mention the rising anxiety around questions of class, sexual, and racial identity in such a rapidly industrialising, ‘decolonising’ and globalising world. Additionally, this was also a deeply paranoid period in US history. Through the course of the anti-communist witch hunts launched by Senator Joseph McCarthy, among others, the idea of the communist being a fake American gained a certain purchase and notoriety in the US imaginary. SF books and films like Heinlein’s The Puppet Masters and Invasion of the Body Snatchers riffed on this theme, variously for and against McCarthy’s delusions.

However, to my mind the contemporaneous cultural work that taps deepest into the anxieties around the nature of identity and of the real and the fake is Alfred Hitchcock’s Vertigo (1958). In this wonderfully bizarre film Scottie, played by James Stewart, is obsessed by the enigmatic Madelaine, played by Kim Novak. Madelaine is, by turns, real, fake, and really faked (in the latter sense that Scottie attempts to re-craft Judy into the role of Madelaine that she has, initially unbeknownst to him, already played). No other work from that time, except maybe Philip K. Dick’s superlative short story, ‘Second Variety’ or Frederick Pohl’s ‘The Tunnel Under the World’, conjures the literal vertigo one experiences on the precipice of the real and its avatars.

In Vertigo, Hitchcock reveals both the confusion of dream and reality in everyday life, and so simultaneously its creative majesty and poverty. Scottie’s dream of Madelaine is by turns cosmic, expressed in the recurring motif of the spiral, and mundane insofar as Madelaine/Judy as much as Scottie himself are revealed as bit players confronting their insignificance—whether one considers this in existential terms or the more pedestrian fact that they are so many cogs in the machinery of the capitalist city. Scottie’s fantasy of Madelaine is not only a fruitless attempt to escape his reality, but a monstrous plan to refashion another human being, Judy, that culminates in the latter’s death—the ultimate result of Scottie’s confusion of dream and reality.

What Vertigo and Silverberg’s ‘The Artifact Business’ share, is the way the fakery under discussion is bracketed from the larger, more encompassing fakery of everyday life. In Vertigo we are suffocated by Scottie’s neurotic fantasy, Hitchcock ably drawing the viewer down into the former’s awful vortex of delusion and despair. However, there is a sense that the rest of ‘reality’ is unaffected and continues despite Scottie’s private state and his appalling treatment of Judy/Madelaine. Similarly, in ‘The Artifact Business’, the fakery is represented as an accidental thing, or rather a ‘market opportunity’ seized upon by the indigenes of Voltus. However, the more terrifying conclusion we could make is that in both cases the fakery and delusions are merely local instances of a more far-reaching problematic. Indeed, this truth is the barely concealed reality of Vertigo, in which James Stewart’s American everyman is revealed as a bundle of neuroses held together by the rituals of ‘normality’.

In ‘The Artifact Business’, the Voltuscians hide the mundane reality of their own past (‘their ancestors had been thoughtless enough not to leave them anything more marketable than crude clay pots’) by inventing a history that the decadent humans would recognise as real. Is Silverberg here mordantly pricking the assumptions of European colonialists and imperialists who too often only saw an absence of significance in the rich cultures of the indigenes that they displaced and destroyed? Today, perhaps one of the most distressing aspects of the recognition that has finally been achieved by some indigenous cultures, after centuries of dispossession and appalling treatment in the name of the colonising logic of capitalism, is the way such ‘recognition’ seems to be dependent, in part, upon the wholesale commodification of what remains. What disease and murder were unable to achieve comes by way of the reductive process of commodification. Culture destroyed and rendered harmless in the aspic of art galleries and shopping precincts. In effect, culture rendered ‘fake’, insofar as what was once indistinguishable from the lifeways of a people now survives as so many commodities and ‘experiences’ for sale.

That human culture is, in large part, a fake, has entered the realm of cliché and platitude. What many are less able to discern, however, is the vague boundary between the ‘real’ and the ‘fake’. Even that doyen of postmodern fakery, Jean Baudrillard, believed there was a time when the dividing line was clear, or at least less fuzzy. Only ‘now’, in the latter half of the Twentieth Century had the fake—what Baudrillard sometimes called ‘hyperreality’—come to supplant a real that perhaps had never really been real in any case.

There is, however, a more satisfying solution to Baudrillard’s proposition that today the fakery hides the strange fact that there is no real. It is true that human culture is fake in the sense that through myth, religion and story, we have manifested that whose ‘referent’ or ‘signified’ cannot be found anywhere—at least in this part of the cosmos. However, a better conceptualisation of this fakery, is the idea of the real fake—a necessary and superior complement to the fake real.

Such fakeries and fictions as class, gender, race and nation rule our individual and collective imaginaries. Nonetheless, what is most fascinating about such ‘fakes’, is not their explicit content but rather that they are in truth human creations—no more or less ‘natural’ than any other product of human ingenuity and despair. Where they fail is precisely the extent that those that promulgate and defend such fakeries such as race and nation imagine them absolutely ‘real’ and even ‘natural’ givens. But equally we are mistaken to conceive of them as solely imaginary or fake. Apart from the obvious miseries they herald as moments of everyday practice (for instance the terrible results of racism and nationalism), as ultimately human creations they implicitly raise the question of their replacement by other, less odious forms of human poetry and praxis. Even the worst of the real fakes of global capitalism are in truth human creations, negative images of what we could make out of everyday life beyond the domination of the myths of the market and the much-purported necessity of generalised fungibility.

Baudrillard’s hyperreality is Guy Debord’s spectacle without any escape. I prefer Debord’s description of the modern commodity spectacle as the reign of ‘unlimited artificiality’, to Baudrillard’s derivative, and pessimistic take. The problem, in Debord’s reckoning, is not the ‘artificiality’ so much as the terrible truth of its seeming ‘unlimited’ extent. Despite the patent victories of capital, whose emerging monument is the unlimited fabrication of global climate disaster, the struggle continues—not to disinter a ‘reality’ hidden behind the fakery so much as a world in which we could truly elaborate on the real in ways hitherto only dreamed of.

Here, is the real lesson of ‘The Artifact Business’—if such a lesson was either intended or desired. Even though Silverberg implicitly raises the question of the fakery bound up with cultural production, his story never rises above its presentation. It is just a gag, ‘and why not?’, you may wonder, considering it is just pulp SF. However, the story’s dénouement holds a twist that perhaps its author barely suspected. In the final paragraph the narrator ruminates on the real and the fake. He declares that he is ‘thinking of writing a book of Voltuscian artifacts—the real ones’ (125), even as he muses upon helping the self-same Volutscians sell faked ancient Earth artifacts to the gullible Terrans. Perhaps we can find here an intimation of Jean Baudrillard’s notions. But I prefer to identify it as a crude intuition of my sketchy concept of the real fake—that human culture is, by turns, a tissue of lies and truths rather than simple one or the other.

fig. 3. ‘The Artifact Business’ first appeared in Fantastic Universe Science Fiction, April 1957
critical theory, science fiction

The Generation Ship in TV & film: J. G. Ballard’s Thirteen to Centaurus (1962/65)

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This is the first in a projected series of posts on the SF generation ship trope in TV and film.

Over at Science Fiction and Other Suspect Ruminations, Joachim has been hosting an occasional read through of stories focusing on the generation ship trope in SF. It began with Chad Oliver’s “The Wind Blows Free” just over two years ago. His latest gen ship review, the thirteenth in the series, is of Vonda N. McIntyre’s “The Mountains of Sunset, The Mountains of Dawn”. Joachim also has a comprehensive list of gen ship stories with more links to other reviews, here.

I find the gen ship trope perhaps the most compelling of all the ideas that SF has thrown up over the years—perhaps it is the most singularly science fictional of all? The ship as world operates as a thought experiment by which we can explore the peculiarities and extremes of human nature, considered in its social and animal guises.

So, and inspired by my participation in and comments upon Joachim’s read through, I have decided to offer up my own take. But rather than replicating Joachim’s efforts I’ve decided to offer an accompaniment: a look through of the gen ship trope in TV and film.

This post will be on the 1965 TV adaptation of J. G. Ballard’s short story “Thirteen to Centaurus”. As far as I can tell, “Thirteen to Centaurus” is the first appearance of the gen ship trope on television, and only the second appearance of the trope on a screen (being piped at the post by the 1961 film, Battle of the Worlds, which I will review in a later post). Considering that Ballard’s piece is not merely a contribution to the trope, but partly a critical interrogation of it, I feel it is a fitting place to start. In the review that follows I will refer, by turns, to both the original short story and its TV adaptation. There will be spoilers.

fig. 1. To begin again from the end. From the closing credits.

Thirteen to Centaurus (1962/65)

Originally appearing in Amazing Stories in April 1962, Ballard’s story was adapted by Stanley Miller only three years later for the first series of the British TV anthology series, Out of the Unknown.

The TV adaptation hews fairly closely to the original story. Abel, a teenage boy, lives on the Station. Beset by anxious dreams of a large bright disk, he is slowly awakening to the belief that things are not as they seem. Dr. Francis, the Station’s psychotherapist (a familiar character in Ballard’s stories), reveals to Abel something the boy seems to already suspect: the Station is in fact a ‘multi-generation space vehicle’ halfway to Alpha Centauri (conceptual breakthrough 1). Shortly thereafter Dr Francis leaves the ship via a secret passageway to further reveal (only to the reader this time) that he is a part of an Earthbound team that runs the Station as a living simulation (conceptual breakthrough 2). However, outside in the Earthbound control room of the experiment Dr. Francis discovers that the 50 years long experiment is to be shut down due to funding shortfalls and the failures of the real space program. Troubled by the disturbing ethics of the experiment and his commitment to the people within, Francis returns to the Station. Back on the ship, his relationship with Abel becomes progressively reversed as Abel subjects Dr. Francis to a series of experimental tests. Ultimately, we discover that Abel has known the truth all along, and yet thanks to the rigid social programming that Dr. Francis has overseen, Abel has no apparent desire to either leave the ship or expose the truth (conceptual breakthrough 3).

fig. 2. Dr. Francis (Donald Huston) and Abel (James Hunter).

One of the great things about the generation ship trope, at least in what many consider its classic iterations—e.g., Robert Heinlein’s Orphans of the Sky (1963/1941) and Brian Aldiss’ Non-Stop (1958)—is the central importance of the conceptual breakthrough. In both these cases, the present inhabitants of the ships have forgotten the truth of their situation and have come to believe that the ship is simply the world or universe in which they are born, live and die. For the protagonist in both, the conceptual breakthrough is centred on the discovery that they are in fact the descendants of the crew of a spaceship. Indeed, this breakthrough is akin to the Copernican Revolution in science fictional garb, upending the way these people perceive themselves and their world. However, here we begin to also reach the limits of this trope. Once revealed, what more is left to say about the trope?

Ballard attacks the problem by complicating the conceptual breakthrough. The first conceptual breakthrough of the story is consistent with the classic iterations of the gen ship trope. But in Ballard’s rendition it is quickly shown to be a false one when the second conceptual breakthrough reveals the true nature of the gen ship. However, not content to leave it at that, Ballard further complicates the story by showing that even the second breakthrough is more complex than it first appears and is ‘false’ in its own way.

A circular narrative structure is central to Ballard’s original story. We go from knowing that ‘Abel knew’ (the first sentence of the short story) to finally knowing what he knows: ‘Abel knew!’ (the last sentence). However, and as outlined above, the conceptual breakthroughs are deceptive. With the first sentence in mind, we, the reader, at first think that Abel already knows that the Station is in fact a ‘multi generation space vehicle’. However, with the final conceptual breakthrough we now understand that what ‘Abel knew’ was in fact the truth that Dr. Francis and the Space Department believed was hidden from view. The horror of revelation: ‘Abel knew!’

Inevitably, and due perhaps to the technical limitations of television, the story’s central structural conceit is lost in the adaptation. Stanley Miller, who wrote the dramatization, bookends his adaptation with scenes of the religious dimensions of the crew’s conditioning—something that is gestured at by Ballard, but not made explicit (for instance, in Abel’s dream of the god like ‘disc of burning light’). In doing so, Miller—perhaps inadvertently—draws a link between Ballard’s discussion of the methods of conditioning and programming used on the crew, and the way religion has served precisely such a role here on Earth.

Nonetheless, the adaptation is a faithful rendering of Ballard’s story, replete with a mid-60s British TV aesthetic. At times I was expecting the TARDIS to appear in a dark corner of the Station. Indeed, the uniforms worn by Abel, Dr Francis and other crew members would turn up in the Dr Who serial, The Ice Warriors, in 1967.

There are two earlier stories I feel that are important milestones on the way to Ballard’s final word on the trope: Chad Oliver’s “The Wind Blows Free” and John Brunner’s “Lungfish”—both first published in 1957. Oliver briefly and effectively explores the mechanisms of social control and cohesion that would be required for a generation ship to function. However, Brunner’s story is almost certainly the last step before Ballard upended the trope. In “Lungfish”, Brunner poses an interesting quandary: what if the ship-born generations become more adapted to ship-born life? Certainly, such a result would undermine the aim of a generation ship. Ballard does not so much solve as develop Brunner’s proposition to its logical and terrifying absurd end: aren’t we all ship-born creatures, inescapably trapped by the conditions of our existence?

fig. 3. A gen ship on its way to Alpha Centauri…
fig. 4. … or just a model in a TV studio? You decide.

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In “Thirteen to Centaurus” Ballard makes it clear that Abel’s ‘choice’ to stay, despite knowing that he is a part of an unspeakable experiment firmly located on Earth, is hardly chosen, but rather programmed from the outset. Abel cannot exist anywhere but the ship. But then neither can Dr. Francis in the end, doomed to be caught between the programmed reality of the fake ship and the inescapable reality of the world outside.

Like his contemporary, Philip K. Dick, Ballard seems to be saying that we are all living in a fake reality, whether we know this or not. That one is programmed—by society, one’s family, even “nature”—is proof that we are made, works of fiction as it were, even if the cosmic author is nothing but the physical and social laws of time, culture and history. Yet Ballard’s belief in the inevitability of structural determination is decidedly bleak, in which any ray of hope in the guise of conditional freedom is another ruse of the structure—a fact simultaneously horrible and mundane. It reminds me of Ballard’s understandable fear of the conformism of suburbia, a theme scattered throughout his work. Nonetheless he acquiesced to this suburbia, remaining ensconced in suburban Shepperton beyond his rise to fame and fortune, like some forgotten or abandoned anthropologist from one of his stories. For Ballard there simply is no escape from the Station, in his story or everyday life. Like Abel in “Thirteen to Centaurus”, not only do we know that we are caught in the grip of prison like laws of society and nature, we end up reproducing the very chains we despise so much.

fig. 5. The tables turned. Dr. Francis becomes Abel’s experimental subject.

I find Ballard’s grim lesson here more compelling as a fictional thought experiment than as a description of the deceptive truths of social reality. The proposition that social reality is a fiction is no longer the earth-shattering statement it once was. What’s more disturbing about Ballard’s presentation—and this he shares with his erstwhile fan Jean Baudrillard—is that despite the fictional nature of social reality it is nonetheless pointless to attempt a re-write. A miserable conclusion, surely. I will return to the question of the fictional nature of reality in a future blogpost, and why, despite the grim prognostications of Ballard and Baudrillard, we should press on to intensify the fictional nature of reality—which is to say a creative and consciously constructed reality. Only this can liberate us from the truly fake reality of capitalism.

fig. 6. The same table turning as seen in fig. 5, but as originally illustrated by Virgil Finlay in Amazing Stories, April 1962.

A final word. The same year Ballard’s story was published, the French speleologist Michel Siffre spent two months alone living in cave in the Ligurian Alps. His solitary stay constitutes to my thinking an extreme (and ultimately unsustainable) manifestation of the ‘closed community’ that is posed in generation ship stories. Without any way of measuring time, Siffre’s experiment helped to further understand the nature of internal, ‘chronobiological’ mechanisms by which humans and other animals regulate their wake/sleep cycles. Perhaps most interesting was the extent of malleability that Siffre discovered. Certainly, he could not eliminate the need for sleep—like the unfortunate experimental subjects of Ballard’s story “Manhole 69”. Nonetheless, he and later other researchers, found that the wake/sleep cycle could be lengthened, and effectively doubled: e.g., 36 hours awake, 12 hours asleep. Whereas it may be true that there are real limits to the way life can be transformed, surely human history provides more than enough evidence that such limits can be shifted even if they can never be entirely eliminated.

Still want to read more about “Thirteen to Centaurus”? Check out these reviews of Ballard’s original story: Joachim Boaz’s, Classics of Science Fiction’s, and Galactic Journey’s. Galactic Journey also has a brief review of the TV adaptation here.

Up next in this occasional series? The two Star Trek: The Original Series takes on the gen ship.

critical theory, science fiction

CAPITALISM AS WILL AND HALLUCINATION

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fig. 1. Illustration by Leo Dillon and Diane Dillon. Taken from the original publication of Faith of Our Fathers in Dangerous Visions (1967). For more on Mao, see the situationist image and text, below.

Some thoughts on Philip K. Dick’s Faith of Our Fathers

Over the years I’ve found myself returning to a Philip K Dick short story called Faith of Our Fathers.  Or, to be more exact, I am haunted by the central conceit of this story. The idea at its heart resonates long after the details of the story begin to fade.

First published in 1967, in Harlan Ellison’s Dangerous Visions anthology, Dick imagines a future in which the Cold War has been won by the East. The protagonist is a minor bureaucrat in Vietnam. Though “protagonist” doesn’t get to the heart of Dick’s main characters, who are often thinly veiled versions of himself inextricably enmeshed and propelled by the situations they find themselves in, rather than being actors and shapers of plot and destiny. Anti-protagonists perhaps.

Of course, as so often happens in Dick’s fictional worlds, not all is as it seems. However, in Faith of Our Fathers, Dick elaborates a subtle transformation upon his familiar theme of the false and the true. As the protagonist at first suspects and soon discovers, the apparent world is not the real one. But rather than finding a single hidden truth, the protagonist discovers that the truth is multiple, ‘a variety of authentic experiences’ hidden by a single, consensual hallucination.

Here Dick is playing with the intuitive sense that reality is singular, unitary and most importantly objective—in the sense that there is only one reality, no matter how big or potentially infinite it is, and that its being is independent of a particular subjective experience of it. The concomitant of such objectivity in this case, is the idea that a false reality would almost certainly be the result of a subjective experience, whether through a defect in an individual’s perceptual capacities (e.g. as the result of a psychosomatic impairment like schizophrenia) or through the “external” alteration of perception (e.g. as the result of mind altering substances).

Dick upends this common sense in Faith of Our Fathers, insofar as he presents the false reality as singular, and in a way objective, whereas the true reality is multiple and subjective—though not exactly in the latter case. In later comments upon this work, Dick seemed more concerned with resolving his story’s conceit to the question of different subjective experiences of the one true divine reality.[1] Here, unfortunately, Dick offers a less interesting insight into his story, than the story alone. We do well to remember a comment of Marx’s: that we should not judge an individual merely by what they think about themselves, but rather by way of an examination of the conflictual social and material relations in which they find themselves.[2]

Indeed, it is the central conceit of Faith of Our Fathers and not Dick himself that speaks to us today (see some earlier comments of mine, here, on why I think we can use an author’s works for other purposes, even one’s at odds with the author’s intentions). Global capitalist society is the consensual hallucination that we have been submitted too, bolstered by the soporific ubiquity of money, wage labour, and the commodification of the entirety of our desires, no matter how mundane or extraordinary. Indeed, the singular achievement of pro-capitalists has been to cajole enough people into believing that there is no alternative to the rule of the market, and even more incredibly that its reign is in effect the most rational and even most natural form of human organisation. That the contemporary global market is a type of shared delusion, a hallucination in which we poor saps are drugged in a haze of commodity choices and the struggle to simply survive by means of—or in the absence of—waged labour, has become increasingly stark.

Living as we do in a world in which the West “won” the Cold War, what is perhaps most illuminating for us is the sense that such a victory resolved none of the underlying issues of the Cold War—in particularly, the purported success of the capitalist model. Indeed, this is far more obvious almost 30 years after the collapse of the Soviet Union than it was in the first few years of the 1990s. In this sense, the sheer mundanity of Dick’s imagined Eastern Bloc victory aptly describes both the banal triumphalism of the US in the wake of 1991, and the mundane horrors of globalisation and accelerating climate change that we have enjoyed as a consequence.

To be clear: in no way am I advocating for the so-called “communism” of the Eastern Bloc that Dick himself found repellent. Undoubtedly, the people of the old Soviet Union suffered under a hallucinatory nightmare version of “communism” that was cynically used by Stalin and his successors to mollify the truth of the continued existence of all the old garbage of class society. If we dig down into the reality of life in the Soviet Union, what is clear is that the working classes had little or no control over the state or the economy, a state of affairs conspicuously reminiscent of the “free” West.[3] Indeed, the symmetry of the contending sides of the Cold War was a common trope in some of Dick’s greatest works of the 1950s and 60s. Dick’s novel The Penultimate Truth (1964) is perhaps the best exploration of this theme. Also check out the brilliant short story Foster, You’re Dead! (1955) regarding one of the more egregious stupidities of the Cold War in the US.[4]

To be honest, it’s been some time since I last read Faith of Our Fathers. The detail fades, the central conceit is crystal clear. Time for a reread.

fig. 2. Image and text taken from the article ‘Le point d’explosion de l’idéologie en Chine’ in Internationale Situationniste no. 11, October 1967. Translation of the article available here. Translation by me of the text accompanying the illustration, below.

PORTRAIT OF ALIENATION

This Chinese mass, arranged in such a way that in itself it composes a screen portrait of Mao, can be considered as a limit case of the concentrated spectacle of state power (see Internationale Situationniste no. 10, pages 44 and 45), of which “in the under-developed zone… all that is [considered] admirable is gathered together in ideology and—at the extreme—in a single man… to be applauded and consumed passively.” Here the fusion of the spectator and the image of contemplation seem to have attained a police-like perfection. Sometime later, by believing it useful to go even further beyond this degree of concentration, the Chinese bureaucracy was able to leap over the machine.

FOOTNOTES

[1] Additionally, Dick was keen to distance himself from those commentaries that tried to assert that he was advocating for the Eastern Bloc’s victory in the Cold War. See the Notes to both versions of Dick’s Collected Short Stories. Here, I’m referring to Volume 5 of the Subterranean Press 2014 edition of The Collected Stories of Philip K. Dick, ‘We Can Remember It For You Wholesale’, pp. 472-73.

[2] See, Karl Marx, Preface to A Contribution to the Critique of Political Economy (1859).

[3] Note I am not advocating for a working-class state. However, the far more interesting and tricky question of the self-abolition of the working class, and the destruction of the capitalist state and economy in the red heat of communism is for another time.

[4] In this regard, also see the Situationist International, Geopolitics of Hibernation (1962).