Byung-Chul Han: author of Non-things,
trans. Daniel Steuer (Polity Press, 2022).
Page references given in the post refer to this work.
Note: This post is a continuation. To go to part one (sections I - VI), click here. We continue our reflections on Byung-Chul Han's new book by discussing things in their evil and magical aspects ...
VII.
Han argues that things have lost their malevolent or villainous character; that objects, if you like, no longer seek revenge upon subjects - even when those subjects are cartoon mice or silent film stars like Charlie Chaplin. Material reality has become a safe space and offers no resistance or dangers.
Things, in short, are now subordinate to our control and "even Mickey Mouse leads a digital, smart and immaterial life [...] and no longer collides with physical reality" [47]. Now there's an app for everything and a quick solution to all life's problems. Objects behave themselves; even if we build our world upon their backs, they'll no longer attempt to shrug us off.
But, just in case those pesky objects are still up to no good when we're not around to keep an eye on them, we have invented the Internet of Things: "The infosphere puts things in chains. [...] It tames things and turns them into servants catering to our needs." [49]
In the past, we accepted the independence of things; the kettle might start whistling before we were ready to make the tea; the door might start creaking or the window begin to rattle in the middle of the night, keeping us awake.
Even Sartre remained familiar "with what it means to be touched by things" [50] and this filled the protagonist of Nausea (1938) with terror. On the other hand, for Rilke things emanated warmth and he fantasised about sleeping with his beloved objects.
But then things cooled down and no longer warmed us, touched us, or seduced us. And now, things are not even frigid:
"They have neither cold nor warmth; they are worn out. All their vitality is waning. They no longer represent a counterpart to humans. They are not opposing bodies. Who, today, feels looked at, or spoken to, by things? [...] Who feels threatened or enchanted by things?" [52].
Perhaps a handful of object-oriented philosophers and a small number of objectum sexuals - but that's about it. It's a bit depressing to realise just how poor in world we have become as we sit staring at screens (and this has nothing to do with the so-called cost of living crisis or rising inflation):
"The digital screen determines our experience of the world and shields us from reality. [...] Things lose their gravity, their independent life and their waywardness" [52], says Han. And he's right.
Right also to argue the impossibility of forming a genuine relation with a world that consists more and more of digital objects (or non-things). People talk about a mental health crisis, but depression is "nothing other than a pathologically intensified poverty in world" [53].
VIII.
Han argues that we perceive the world primarily through (and as) information. Information not only covers the world, but "undermines the thing level of reality" [56] in all its intensity of presence.
One way to counter this would be to establish a magical relationship with the world that is not characterised by representation, but by touch (an idea that will appeal to witches and Lawrentians alike). This is really just a question of greater attentiveness paid to things as things and forgetting of self for a moment or two: "When the ego gets weak, it is able to hear that mute thing language." [57]
This may of course be disturbing, but Han wants human beings to be disturbed by the world; to be "moved by something singular" [58], to be penetrated from behind and below, so that we are thrown into a condition of radical passivity and presence is allowed to burst in. This is what creates epiphanic moments (as well as erotic joy).
Apart from magic, there's also art ... At its best, art creates things, or material realities that are born of handwork, as Rilke says.
A poem, for example, has a "sensual-physical dimension that eludes its sense" [60]. And it is because a poem exceeds the signifier and isn't exhausted by its meaning, that it constitutes a thing. One doesn't simply read a poem - any more than one simply drinks a glass of fine wine - both invite one to experience and enjoy them (to know their body, as it were).
Unfortunately, art is - according to Byung-Chul Han - moving away from this materialist understanding of its own practice. And what is particularly depressing about today's art "is its inclination to communicate a preconceived opinion, a moral or political conviction: that is, its inclination to communicate information" [64].
In brief: "Art is seized by a forgetfulness of things [...] It wants to instruct rather than seduce." [64]
Artworks today lack silence, lack stillness, lack secrecy; instead, they shout and insist that we interact with them. This probably explains why I would now rather sit in my backgarden amongst the daisies, than visit a bookshop, gallery, or theatre.
IX.
I'm going to refrain from commenting at length or in detail upon sections in Han's new book dealing with Kakfa's struggle against ghosts and the philosophical importance of the hand in the work of Martin Heidegger (something I have previously discussed in a couple of posts published in June of 2019: click here and here).
However, I very much like Han's observation that, were he alive today, the former would reluctantly resign himself to the fact that "by inventing the internet, email and the smartphone, the ghosts had won their final victory over mankind" [54] [a].
And it's always good to be reminded how the latter raised his hand (and stomped his foot) in a vain attempt to defend the terrestrial world against the digital order. He was a bit of a Nazi, but it's hard not to admire many aspects of Heidegger's thinking. But, as Han concedes, human beings have long since stopped dwelling between Earth and Sky:
"Human beings soar up towards the un-thinged [unbedingtheit], the unconditioned [...] towards a transhuman and post-human age in which human life will be a pure exchange of information. [...] Digitilization is a resolute step along the way towards the abolition of the humanum. The future of humans seems mapped out: humans will abolish themselves in order to posit themselves as the absolute." [72]
There will be no things close to our hearts - but that won't matter, for we won't have hearts, nor hands, feet, or genitals in the disembodied time to come.
What was that line from Proverbs again ...? [b]
X.
Why do so many people have headaches today? (I have one now.)
Could it be because the world is so restless and noisy; because no one knows how to keep still and stay silent; because no one can close their eyes or shut their fucking mouths for a moment?
As Arthur Fleck says: "Everybody is awful these days. It's enough to make anyone crazy. [...] Everybody just yells and screams at each other. Nobody's civil anymore. Nobody thinks what it's like to be the other guy." [c]
But you don't have to be a mentally ill loner to recognise this - Byung-Chul Han pretty much tells us the same thing: "Hypercommunication, the noise of communication, desecrates the world, profanes it." [76]
Learning to listen is a crucial skill; as is learning to be still if you wish to know the transcendent joy of the Greater Day and gaze with wonder upon the immensity of blue (this includes the blue of the sky, the blue of the sea, or the blue of a butterfly's wing, for example).
But, paradoxically, learning to gaze also involves learning how to close one's eyes and look away, because gazing has an imaginative component. And that's important, for as Han writes:
"Without imagination, there is only pornography. Today, perception itself has something pornographic about it. It has the form of immediate contact, almost of a copulation of image and eye. The erotic takes place when we close our eyes. [...]
What is so ruinous about digital communication is that it means we no longer have time to close our eyes. The eyes are forced into a 'continuous voracity'. They lose the capacity for stillness, for deep attentiveness." [79]
Staring at a screen is not the same as gazing at the sky; if the latter produces wonder, the former results only in eyestrain and a slavish inability not to react to every stimulus (which, as Nietzsche pointed out, is symptomatic of exhaustion and spiritual decline). Noble and healthy souls know that doing nothing is better than being hyperactive; that philosophy, for example, is born from idleness.
Han terms this ability to do nothing negative potentiality:
"It is not a negation of positive potential but a potential of its own. It enables spirit to to engage in still, contemplative lingering, that is, deep attentiveness. [...] Stillness can be restored only by a strengthening of negative potentiality." [82]
And where is all this leading? Towards the loss of identity - the surrender of self - towards happy anonymity: "Only in stillness, in the great silence, do we enter into a relation with the nameless, which exceeds us [...]" [83]
XI.
Byung-Chul Han closes his book with an excurses which begins with him falling off his bicycle (talk about the villainy of things) and then falling in love with a jukebox (talk about things close to the heart).
Han likes old jukeboxes from the 1950s; they are erotico-magical things to him which "makes listening to music a highly enjoyable visual, acoustic and tactile experience" [87]. The records played on the jukebox give him "a vague sense that the world back then must have been somehow more romantic and dream-like than it is today" [88].
Admitting that Heidegger would probably not have been a fan of the jukebox, Han insists nevertheless that apart from playing tunes, it imparts presence and intensifies being, which is something Alexa can never do.
This does kind of hint at the fact that Han awards thing status to whatever objects he happens to favour: J’aime, je n’aime pas - Oh, Miss Brodie, you are Barthesian ...
Notes
[a] I keep telling members of the D. H. Lawrence Society that whilst Zoom is extensive it lacks intensity and that being connected is not the same as being in an actual relation. Like it or not, digital communication negates physical presence and "accelerates the disappearance of the other" [55].
Unfortunately, they either do not listen, do not understand, or do not seem to care. To read my post on this subject: click here.
[b] I'm referring to Proverbs 4:23: "Keep thy heart with all diligence; for out of it are the issues of life." According to Byung-Chul Han, this was placed above the front door to Heidegger's house.
[c] Joaquin Phoenix in the role of Arthur Fleck (Joker) speaking to Robert De Niro's character Murray Franklin (shortly before shooting him) in Joker (dir. Todd Philips, 2019): click here to watch on YouTube.
Musical bonus: as Byung-Chul Han loves French singers and jukeboxes so much, here's Serge Gainsbourg on TV in 1965 performing Le claquer de doigts.
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