Society is the Great machine for producing the generic life. It’s not that society doesn’t or couldn’t have any other more practically useful functions aside from this but just that these ‘useful functions’ are completely overshadowed by this unacknowledged negative aspect. In this, the social organization of which we are all a part acts as ‘negative parent’. Just as a negative or toxic parent will – when challenged – point to the nurturing functions which they do provide, such as food, shelter, clothing, protection from external harm and make the indignant claim to be benevolent rather than malign – so too will society reject any accusation that it has failed us, and more than just failing us that it is doing us harm. This argument is easily seen through – suppose that I am a parent who does all of these things (and who even perhaps provides emotional support too) but who nevertheless has an underlying agenda to sabotage the developing autonomy of those under my care. Suppose that I am fostering dependence rather than independence. In this case can it still be said that I am acting as a ‘good parent’? This is of course a purely rhetorical question – we all know that a parent who provides food, clothing and shelter but nothing else is abusive. The rudiments of parenting are there but not the ‘higher functions’, which is something an uncaring robot could perfectly well manage. Physical health – in a very narrow sense – may be being fostered but not emotional or mental health. The trauma that is caused by emotional neglect is tremendous and may take many decades to work through. If the child has been kept dependent and subservient and has thus been prevented from reaching the state of true adult autonomy, this is too is a complete failure of parenting – the children then in this case become nothing more than versions or copies of the dysfunctional parent.
So the point we are making is that society is an abusive (or ‘negative’) parent in exactly the same way, no matter what claims it may implicitly make to the contrary. The evidence is all around us! We don’t see this – it is true – but blindness is par for the course. That’s how things work – we don’t know anything different, we don’t have anything else to go on. Society – the common system of relations that we are all part of – is a negative parent, an abusive guardian. ‘Culture isn’t your friend’, as Terence McKenna says. The reason society isn’t our friend is because it doesn’t allow us to grow; it doesn’t do all the really important things that a parent quite naturally does if they really care about the well-being of their children. If you care about your children (rather than just caring about yourself) you will let them go, you will let them evolve beyond you. Society never does this – it would never occur to it to do this. As far as ‘growing as people’ or ‘developing as individuals’, this absolutely isn’t going to happen – we have to copy or mimic the template or else we’re misfits, we have to ‘fit in’ or else we’re ‘weird’. It can’t happen – there is no growth within the generic life. The generic life is the generic life and that is that; the only time growth is going to happen is when we go beyond the limits that have been set for us, not when we stay faithfully within them like a machine that always works the way it is supposed to work. Moving beyond the prescribed way that we have of understanding ourselves is growth but this happens to be the very thing that society doesn’t allow – that is illegal, that is prohibited by the whole weight of society. This is of course how systems get to be systems: by enforcing limits, by treating limits in a very serious way. When we look into it, we can see that systems actually are the limits that they enforce, that they take seriously.
Whenever we collectively agree – by whatever process – that this is the way we do things and that this is the way we think about things then we have created a system. We have created a set of limits which we are now taking seriously and this set of limits, this system then acts so as to mould and regulate us. This is what we call ‘society’ – it’s a working template that we set above ourselves. The point here is that this template then develops a ‘life of its own’ – it becomes more important than the human units that make it up and so it prioritizes its well-being and survival over that of the individual lives that make it up. Of course it is more important – the mould is always more important that what is being moulded. Naturally the template tells us what to do – it tells us what to do, we don’t tell it what to do. We can’t play fast and loose with society’s laws, society’s conventions. Even the least of these laws or conventions, if we go against it, will bring huge penalties down on our head. Anyone who has ever had the experience, in any way, of ‘not fitting in’, will know what a tremendous force ‘peer pressure’ is to come up against. This is why we always do conform to conventions in the way that we do – because we know how it works, because we know that there is this tremendous coercive force there and we don’t want to find ourselves on the wrong side of it!
What happens when we ‘conform’, when we take seriously the limits that the system takes seriously (i.e. when we allow the system to mould and regulate us in accordance with these limits) is that we become generic. As we started off this discussion by saying, the societal life is the generic life. When we reflect on it, this is so obvious as to be hardly worth saying; it’s ridiculously obvious – it’s like saying that people who are sad are no happy or that people who are under five feet in height tend not to be tall. Yet we need to say it because we never actually think about it; we just don’t appreciate the implications of what we have just said here. The ‘implications’ couldn’t be bigger. The implications here simply couldn’t be overstated:
When we are living what we have called ‘the generic life’ – which is the default setting where everything is running smoothly ‘on automatic’ and nothing has happened to knock us off our pre-established trajectory – then we aren’t living as ourselves but simply as an idea of ourselves (i.e. as a generic idea of ourselves).
This is very easily said and it comes across perhaps as being rather glib, but when we come to grips with this idea and actually appreciate what it means to us then we can see that that it is an enormously disturbing revelation. It’s as if someone stole your life when you were still really young and then lived it instead of you, leaving you sidelined, leaving you marginalized, leaving you quite forgotten about. And not only this, it is also the case that the ‘thief’ who stole our life isn’t actually anybody but is only an idea, only a notion that has been passed on randomly from person to person like a cold, like a dose of the flu in winter.
This is what it means to ‘lead the generic life’ – it means to catch a cold! It means to catch cold and never get over it because you immune system has been suppressed. This then is not by any means a small thing; the enormity of what has happened to us can’t be overstated, as we have already argued’. When Jean Baudrillard speaks of ‘The Perfect Crime’ and ‘the murder of the real’ he is essentially speaking of this (although he is coming at it from a different angle). He is talking about the murder of who we really are, which is a job that has been started by our parents and then continued by everyone else we have ever met! Obviously, this is not done with any bad intent (or at least not usually) but it is done all the same. We don’t – as parents – have any choice in this: when we are ‘unconscious’ (i.e. unconscious of who we really are) we can’t help passing on the virus. That’s what we do when we’re unconscious – we act as passive vehicles for the generic impressions or imprints. Being unconscious means that we act as a passive medium or substrate which the ‘generic identity’ utilizes in order to propagate itself; our common understanding of ourselves is as this generic self (which is essentially nothing more than a cultural meme) and so naturally we’re going to see nothing wrong with this state of affairs – that’s why we are ‘passive’ in the process. Far from seeing anything wrong about it we’re going to see the situation in which the false or viral idea of self is maximally facilitated in propagating itself (at the expense of the true or ‘non-generic’ self) as being pre-eminently ‘healthy’ and desirable. We will adopt whatever strategies we can to bring this situation about, and maintain it. This is what we consider to be ‘the state of good mental health’, after all – ‘good mental health’ (to us!) means the continued unchallenged ascendancy of the generic self, the generic identity…
Nothing about the generic self is true – it doesn’t exist anymore than ‘an average value’ exists. Averages don’t really exist and yet they may all the same loom large in our minds as something to be aimed at or something to be avoided. We may live our whole life in the service of these ‘averages values’, in one way or another (we’re governed by social constructs, in other words). When we lead the generic life we’re living ‘someone else’s idea of what life is’ and not only this, we’re living ‘someone else’s idea of what life is on the basis of who or what someone else thinks we are (or ought to be)’! It’s no good pretending – as we generally do pretend – that this isn’t what the socially-conditioned life is like, that society (or our peers) are actually encouraging us to be our true authentic unique selves. It would be absurd to believe this. You would have to be asleep and dreaming (you’d have to be asleep and dreaming a socially-conditioned dream) to believe this! When we say that we’re living ‘someone else’s idea of who we are or what life is’ it’s not really ‘someone else’ of course – we’re simply trying to approximate ourselves as best we can to an abstract idea that doesn’t belong to anyone. The generic ideas own us, we don’t own them! The generic idea owns us, but at the same time it doesn’t really exist; we’re putting ourselves through the wringer trying to approximate ourselves to an illusion – sometimes we fail and then we beat ourselves up (or are beaten up by our peers), or we succeed and we then go around feeling good about this, in a perfectly absurd fashion…
Life isn’t a matter of fitting into the pattern that we have been given; it isn’t a matter of ‘going along with the obvious answers that have been given to us without ever questioning them’. Life is a test, but it’s not that sort of test, it’s not a ‘test of obedience’ in the way that the fundamentalist Christians tell us it is. That’s just paternalistic bluster, that’s just ‘the Negative Father Image trying to frighten us, as always’! That’s just ‘The Old Tyrant‘! Life isn’t a test to see how good we are at going along with the prevailing bullshit – how could we possibly short-sighted enough to think this? We might like to think that it’s all about doing what we need to do in order to be good girls and good boys and get patted on the back or awarded medals but that of course is just a cop out so we don’t have to think for ourselves. That’s slavery, not life, even if it is slavery that we ourselves willingly walk into. Life’s not about embracing the generic life (and feeling either good or bad depending upon whether we are able to successfully do this), it’s about seeing through it.
This might sound like a rather simplistic or limited way of saying what life (which is obviously a pretty big thing) is or isn’t about but it hits the nail on the head in a lot of ways. It’s a pretty accurate way of putting things; after all, it’s only to the extent that we can see through (or beyond) ‘the generic life’ that we can live at all…