Slavoj Žižek

When the threat posed by the digitalization of our lives is debated in our media, the focus is usually on the new phase of capitalism called “surveillance capitalism”: a total digital control over our lives exerted by state agencies and private corporations. However, important as this “surveillance capitalism” is, it is not yet the true game changer; there is a much greater potential for new forms of domination in the prospect of direct brain-machine interface (“wired brain”). First, when our brain is connected to digital machines, we can cause things to happen in reality just by thinking about them; then, my brain is directly connercted to another brain, so that another individual can directly share my experience). Extrapolated to its extreme, wired brain opens up the prospect of what Ray Kurzweil called Singularity, the divine-like global space of shared awareness … Whatever the (dubious, for the time being) scientific status of this idea, it is clear that its realization will affect the basic features of humans as thinking/speaking beings: the eventual rise of Singularity will be apocalyptic in the complex meaning of the term: it will imply the encounter with a truth hidden in our ordinary human existence, i.e., the entrance into a new post-human dimension, which cannot but be experienced as catastrophic, as the end of our world. But will we still be here to experience our immersion into Singularity in any human sense of the term?

What ethical stance would be appropriate in today’s messy situation of health crisis, global warming, social and economic antagonisms, etc.? The first one is that of an expert who deals with the specific task imposed on him by those in power, blissfully ignoring the wider social context of his activity. The second one is that of pseudo-radical intellectuals who criticize the existing order from a comfortable morally superior position, well aware that their criticism will have no actual effects. How, then, are we to go on living after we get rid of the illusions of a false critical stance? Not just by accepting our reality: the fascination with the end of our civilization make us spectators who morbidly enjoy the disintegration of normality. A way out of this deadlock is signalled by a line from a song by the German rock band Rammstein: “we have to live till we die”. We have to fight against the pandemic and other crises not by way of withdrawing from life but as a way to live with utmost intensity. Is there anyone more ALIVE today than millions of healthcare workers who with full awareness risk their lives on a daily base? Many of them died, but till they died they were alive.

Fascinated by the recent scientific progress, even some philosophers today claim that philosophy is dead and that natural sciences (quantum cosmology, cognitive sciences) can answer questions which were once considered a domain of metaphysics: is our universe finite? Do we have free will? etc. The essay tries to problematize this claims by raising a series of questions. First, it is easy to show that modern science itself relies on a series of philosophical propositions. Second, what accounts for the role of science in our world is its link with capitalism. Third, we should distinguish between knowledge and truth: not only philosophy, other discourses (like Marxism or psychoanalysis) also practice a notion of truth which cannot be reduced to knowledge.