Self-consciousness exists in itself and for itself, in that, and by the fact that it exists for another self-consciousness; that is to say, it is only by being acknowledged or “recognized.”
——Hegel, The Phenomenology of Mind
自我意识自在, 因为这一事实, 它又为另一个自我意识而存在, 也就是说, 它只是被承认或”认可”。
——黑格尔,《精神现象学》
212. Ideology is the basis of the thought of a class society in the conflict-laden course of history. Ideological facts were never a simple chimaera, but rather a deformed consciousness of realities, and in this form they have been real factors which set in motion real deforming acts; all the more so when the materialization, in the form of spectacle, of the ideology brought about by the concrete success of autonomized economic production in practice confounds social reality with an ideology which has tailored all reality in terms of its model.
在充满冲突的历史过程中, 意识形态是阶级社会的思想的基础。意识形态的表达从来不是一种纯粹的虚构, 它代表了一种现实的扭曲意识, 并且它同样是依次产生实际扭曲影响的真实因素。这种相互联系随着景观的来临被强化。景观——由一种经济生产的自动化体系的具体成功所导致的意识形态物质化——事实上, 它将社会现实认同为在它自己的影像中改铸全部现实的意识形态。
213. When ideology, the abstract will and the illusion of the universal, is legitimized by the universal abstraction and the effective dictatorship of illusion in modern society, it is no longer a voluntaristic struggle of the partial, but its victory. At this point, ideological pretention acquires a sort of flat positivistic exactitude: it is no longer a historical choice but a fact. In this type of assertion, the particular names of ideologies have disappeared. Even the role of specifically ideological labor in the service of the system comes to be considered as nothing more than the recognition of an “epistemological base” that pretends to be beyond all ideological phenomena. Materialized ideology itself has no name, just as it has no expressible historical program. This is another way of saying that the history of ideologies is over.
当意识形态——普遍抽像意志和与普通抽象意志联合的幻想被盛行于现代社会的普遍抽象和幻想的有效专制合法化时, 它不再是断断续续的唯意志主义的斗争, 而是它的胜利。意识形态的要求获得了一种单调的实证主义的正确性: 它们不再代表历史的选择, 而成为不可否认的事实。因此, 意识形态的将殊名称趋于消失。甚至特定意识形态劳动的作用在对制度的服务中也只不过是对简化为”认识论基础”的认可, 这一认识论基础自认为已超越了所有意识形态现象。物化的意识形态没有各称, 正如它没有可表达的历史
议程。这是不同的意识形态历史已经终结的另一种说法。
214. Ideology, whose whole internal logic led to “total ideology” in Mannheim’s sense the despotism of the fragment which imposes itself as pseudo-knowledge of a frozen totality, the totalitarian vision–is now completed in the immobilized spectacle of non-history. Its completion is also its disintegration throughout society. With the practical disintegration of this society, ideology–the final unreason that blocks access to historical life–must disappear.
意识形态, 因其整个内在逻辑导致的, 由曼海姆称为”总体的意识形态”——迫使自己作为僵化总体的伪知识, 作为一种极权主义世界观的一种未完成的专制, 在非历史的凝固化了的景观中达到了顶点。它的顶点也是总体在社会内的瓦解。当社会自身已实际瓦解, 意识形态——妨碍历史生活的最后的非理性——也必定会消失。
215. The spectacle is ideology par excellence, because it exposes and manifests in its fullness the essence of all ideological systems: the impoverishment, servitude and negation of real life. The spectacle is materially “the expression of the separation and estrangement between man and man.” Through the “new power of fraud,” concentrated at the base of the spectacle in this production, “the new domain of alien beings to whom man is subservient… grows coextensively with the mass of objects.” It is the highest stage of an expansion which has turned need against life. “The need for money is thus the real need produced by political economy, and the only need it produces” (Economic and Philosophical Manuscripts). The spectacle extends to all social life the principle which Hegel (in the Realphilosophie of Jena) conceives as the principle of money: it is “the life of what is dead, moving within itself.”
景观是意识形态的顶点, 因为它充分曝光和证明了全部意识形态体系的本质: 真实生活的否定、奴役和贫乏。景观是”人与人之间关系分离和疏远的实质性表达”。集中于景观的”欺骗的新权力”以”作为物的大量增加”的生产制度为基础, “同样人也屈从于这一异化的力量”。这是一种需要与生活为敌的扩张的最高的阶段。”对金钱的需要因而是被政治经济学所创造的真正的需要, 并且是它创造的唯一的需要”(《1844年经济学哲学手稿》)。黑格尔在《耶拿时期的真正哲学》中将金钱描述为”无生命东西的自动的生命”的特性, 现在已经被景观扩展延伸至全部社会生活中。
216. In opposition to the project summarized in the Theses on Feuerbach (the realization of philosophy in praxis which supersedes the opposition between idealism and materialism), the spectacle simultaneously preserves, and imposes within the pseudo-concrete of its universe, the ideological characteristics of materialism and idealism. The contemplative side of the old materialism which conceives the world as representation and not as activity–and which ultimately idealizes matter–is fulfilled in the spectacle, where concrete things are automatically the masters of social life. Reciprocally, the dreamed activity of idealism is equally fulfilled in the spectacle, through the technical mediation of signs and signals-which ultimately materialize an abstract ideal.
和费尔巴哈提纲(哲学在实践中的实现取代了唯物主义和唯心主义的对立)勾勒的规划相反, 景观保持了唯物主义和唯心主义的意识形态特征, 并将他们强加在它的世界伪具体之中。旧唯物主义的静观的一面设想世界为一种表象而不是活动——并最终理想化物质——在景观中被完成, 在那里具体的物, 自动地成为社会生活的主人。相反, 唯心主义梦想的活动也同样在景观中被完成, 通过符号和信号的技术媒介——最终物质化了抽象的理想。
217. The parallel between ideology and schizophrenia, established by Gabel (La Fausse Conscience) must be placed in this economic process of materialization of ideology. Society has become what ideology already was. The removal of praxis and the anti-dialectical false consciousness which accompanies it are imposed during every hour of daily life subjected to the spectacle; this must be understood as a systematic organization of the “failure of the faculty of encounter” and as its replacement by a hallucinatory social fact: the false consciousness of encounter, the “illusion of encounter.” In a society where no one can any longer be recognized by others, every individual becomes unable to recognize his own reality. Ideology is at home; separation has built its world.
在加贝尔(Gabel)的《虚假意识》中被证明了的意识形态和精神分裂症之间的相似, 应该在经济的意识形态物化语境中被理解。社会变成了意识形态已是什么。实践的免除及由此产生的反辩证法的虚假意识, 在日常生活的每一个时刻都被强迫去服从景观——这一屈从系统地毁灭了”冲突能力”并以一种社会的幻觉取代了它: 一种冲突的伪意识, 一种”冲突的幻想“。在一个没有任何人再被其他人所认识的社会中, 每一个个体都变得不可能认识他自己的实在。意识形态当家作主; 分离建立了它自己的世界。
218. “In clinical charts of schizophrenia,” says Gabel, “the decay of the dialectic of totality (with dissociation as its extreme form) and the decay of the dialectic of becoming (with catatonia as its extreme form) seem solidly united.” The spectator’s consciousness, imprisoned in a flattened universe, bound by the screen of the spectacle behind which his life has been deported, knows only the fictional speakers who unilaterally surround him with their commodities and the politics of their commodities. The spectacle, in its entirety, is his “mirror image.” Here the stage is set with the false exit of generalized autism.
加贝尔曾说: “在精神分裂症的临床说明中, 总体辩证法的解体(伴随着作为其极端形式的分裂)和生成辩证法的解体(伴随着作为其极端形式的紧张症)似乎是紧密相联的。”囚禁于单调世界中, 被迷惑住他的景观银幕所束缚的观众, 不再认识任何人, 只认识那个使他服从于关于他们的商品和他们商品的政治学的单边独白的虚构的演说者。整体的景观是观众的”镜像(signe du miroir)”。在这里他所看到的只是一种虚幻的逃避了普遍孤独症(自我中心主义)的编剧。
219. The spectacle obliterates the boundaries between self and world by crushing the self besieged by the presence-absence of the world and it obliterates the boundaries between true and false by driving all lived truth below the real presence of fraud ensured by the organization of appearance. One who passively accepts his alien daily fate is thus pushed toward a madness that reacts in an illusory way to this fate by resorting to magical techniques. The acceptance and consumption of commodities are at the heart of this pseudo-response to a communication without response. The need to imitate which is felt by the consumer is precisely the infantile need conditioned by all the aspects of his fundamental dispossession. In the terms applied by Gabel to a completely different pathological level, “the abnormal need for representation here compensates for a tortuous feeling of being on the margin of existence.”
景观通过碾碎被世界的在场和不在场所困扰的自我, 抹煞了自我和世界的界限; 通过仰制由表象组织所坚持的、在谎言的真实出场笼罩之下的所有直接的经验事实, 抹煞了真与假的界限。消极接受日常现实异化的个体, 通过求助于虚幻的魔术般的技术, 被推向了反应这一命运的一种疯狂。对一种无法回答的沟通的虚假反应的本质是对商品的消费和接受。消费者所经历的难以抵御的模仿的需要, 是一种由他的基本剥夺的全部方面决定了的真正幼稚的需要。正如加贝尔在描述完全不同的病理水平时所指出的: “对于表象来说, 变态的需要补偿了处于生活边缘的人的苦恼的感情。”
220. If the logic of false consciousness cannot know itself truly, the search for critical truth about the spectacle must simultaneously be a true critique. It must struggle in practice among the irreconcilable enemies of the spectacle and admit that it is absent where they are absent. The abstract desire for immediate effectiveness accepts the laws of the ruling thought, the exclusive point of view of the present, when it throws itself into reformist compromises or trashy pseudo-revolutionary common actions. Thus madness reappears in the very posture which pretends to fight it. Conversely, the critique which goes beyond the spectacle must know how to wait.
与不能真正认识自己虚假意识的逻辑相反, 不能真正认识自身寻求的关于景观批判的真理必定也是一种真正的批判。它必须实际地与景观不可调和的敌人进行斗争, 并承认没有这些敌人它也不存在。当它使自己陷入肮脏的改良主义者的妥协或毫无价值的虚假革命的共同行动时, 为了即刻的效果, 那些被抽象的欲望驱使的人接受了统治思想的法则——唯一现在的观点。这样, 极度的兴奋就可能重新出现在那宣布反对它的阵营中。相反, 寻求超越景观的批判必须知道如何去等待。
221. Emancipation from the material bases of inverted truth this is what the self-emancipation of our epoch consists of. This “historical mission of installing truth in the world” cannot be accomplished either by the isolated individual, or by the atomized crowd subjected to manipulation, but now as ever by the class which is able to effect the dissolution of all classes by bringing all power into the dealienating form of realized democracy, the Council, in which practical theory controls itself and sees its own action. This is possible only where individuals are “directly linked to universal history”; only where dialogue arms itself to make its own conditions victorious.
我们时代的自我解放是一种来自于物质基础的倒置真理的解放。这一“在世界中确立真理的历史使命”, 既不能由孤独的个体, 也不能由被操纵的原子化的大众来完成, 也只能并总是由将全部力量还原为实现了民主的非异化形式的、能够消灭全部阶级的一个阶级来完成, 即委员会, 它以实践的理论证实自己并审视自己的行动。而要做到这一点, 只有当个体”与世界历史直接联系”, 只有当对话武装起自己去准备自己的胜利条件时, 才是可能的。
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