" ... The anti-capitalist protests of the '60s supplemented the traditional critique of socioeconomic exploitation with a new cultural critique: alienation of everyday life, commodification of consumption, inauthenticity of a mass society in which we "wear masks" and suffer sexual and other oppressions.
The new capitalism triumphantly appropriated this anti-hierarchical rhetoric of '68, presenting itself as a successful libertarian revolt against the oppressive social organizations of corporate capitalism and "really existing" socialism. This new libertarian spirit is epitomized by dressed-down "cool" capitalists such as Microsoft's Bill Gates and the founders of Ben & Jerry's ice cream.
What survived of the sexual liberation of the '60s was the tolerant hedonism readily incorporated into our hegemonic ideology. Today, sexual enjoyment is not only permitted, it is ordained -- individuals feel guilty if they are not able to enjoy it. The drive to radical forms of enjoyment (through sexual experiments and drugs or other trance-inducing means) arose at a precise political moment: when "the spirit of '68" had exhausted its political potential.
At this critical point in the mid-'70s, we witnessed a direct, brutal push-toward-the-Real, which assumed three main forms: first, the search for extreme forms of sexual enjoyment; second, the turn toward the Real of an inner experience (Oriental mysticism); and, finally, the rise of leftist political terrorism (Red Army Faction in Germany, Red Brigades in Italy, etc.).
Leftist political terror operated under the belief that, in an epoch in which the masses are totally immersed in capitalist ideological sleep, the standard critique of ideology is no longer operative. Only a resort to the raw Real of direct violence could awaken them.
What these three options share is the withdrawal from concrete socio-political engagement, and we feel the consequences of this withdrawal from engagement today.
Autumn 2005's suburb riots in France saw thousands of cars burning and a major outburst of public violence. But what struck the eye was the absence of any positive utopian vision among protesters. If May '68 was a revolt with a utopian vision, the 2005 revolt was an outburst with no pretense to vision.
Here's proof of the common aphorism that we live in a post-ideological era: The protesters in the Paris suburbs made no particular demands. There was only an insistence on recognition, based on a vague, non-articulated resentment.
The fact that there was no program in the burning of Paris suburbs tells us that we inhabit a universe in which, though it celebrates itself as a society of choice, the only option available to the enforced democratic consensus is the explosion of (self-)destructive violence.
Recall here Lacan's challenge to the protesting students in '68: "As revolutionaries, you are hysterics who demand a new master. You will get one."
And we did get one -- in the guise of the post-modern "permissive" master whose domination is all the stronger for being less visible. ... "
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