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Matthias FuchsAttuning to What? The Uncanny Revival of theAestheticization of Politics2020https://doi.org/10.25969/mediarep/14991

Veröffentlichungsversion / published versionSammelbandbeitrag / collection article

Empfohlene Zitierung / Suggested Citation:Fuchs, Matthias: Attuning to What? The Uncanny Revival of the Aestheticization of Politics. In: Bernd Bösel,Serjoscha Wiemer (Hg.): Affective Transformations: Politics-Algorithms-Media. Lüneburg: meson 2020, S. 201–210. DOI: https://doi.org/10.25969/mediarep/14991.

Erstmalig hier erschienen / Initial publication here:https://doi.org/10.14619/1655

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Attuning to What? The Uncanny Revival of the Aestheticization of Politics

Mathias Fuchs

One of the key notions posited in Brian Massumi’s “Keywords for Affect,” a supplement to The Power at the End of the Economy, is “affective politics.” Massumi establishes a close connection between affect, aesthetics, politics and the body, stating: “Aesthetic politics brings the collectivity of shared events to the fore” and he continues to say that this is a “multiple bodily, potential for what might come.” The problem German readers will encounter with these lines is that whenever “body,” “com-munity,” and “future” (Körper, Gemeinschaft, Zukunft) are mentioned in one sentence, they’ll immediately be reminded of what Leni Riefenstahl demonstrated with her film Triumph des Willens (1935), the infamous propaganda film of the 1934 Nazi Party rally in Nuremberg, Germany. Memories of the dark side of an aestheticization of political

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phenomena are roused. Many 1930s German directors, writers and painters were in line with Riefenstahl in being apologetic of the regime, often not explicitly, but via an atmospheric side by side with the ones in power. The underlying ideology of Riefenstahl’s films, related texts, paintings and movies was what Walter Benjamin warned us of when he said: “Such is the aestheticizing of politics, as practiced by fascism. Communism replies by politicizing art.” This article tries to relate Massumi’s concept of attunement and affective politics to earlier speculations about “affective attunement” and to put into a historic context the attempts to replace rationality with bodily intensities.

Political thought flourishes with noncognitive

primary consciousness.

Brian Massumi (2014, 40)

The­discourse­on­affective­transformations­is­not­only­a­debate­about­the psychology of precognitive consciousness. It is also a debate about perception­and­aesthetics,­and­it­is­a­discourse­touching­the­very­sensitive­matter­of­the­politics­of­affect.­Far­from­an­enlightened­perspective­of­politics­as­rational­decision-making­or­from­a­Habermasian­Theory of Com-municative Action­(1981)­there­are­authors­suggesting­that­politics­might­be­triggered,­influenced­and­shaped­primarily­by­affects,­and­not­by­critical­reason­and­communicative­action.­The­notion­of­“attunement”­is­crucial­for­an­understanding­of­affect-based­politics.­I­will­therefore­try­to­trace­back­the­concept­of­“attunement”­to­philosophical,­psychological­and­esoteric­proposals­of­the­1940s­and­1950s.­

Attuning to What? 203

It­comes­as­a­surprise­that­a­school­of­philosophical­thinking—comprising­Massumi,­Erin­Manning­and­some­of­Massumi’s­students—vehemently­points­out­that­affects­have­to­be­distinguished­from­conscious­thought­or­emotions­and­that­affect­precedes­psychology­and­the­social­in­the­formation­of­politics.­These­authors­deliver­quite­a­few­hints—often­vague and ambiguous—suggesting that in some undisclosed and mys-terious­way,­affect­might­be­accountable­as­the­key­driver­for­politics­and­the­social.­This­is­surprising­against­the­background­of­an­understanding­of politics as a rational process and the hope that society is malleable and­can­be­improved­via­enlightened­thinking—or­alternatively­via­com-municative­action­(Habermas­1981).­In­his­Keywords­Brian­Massumi­talks­about­“affective­politics”­(2015b,­110),­appropriates­Alfred­North­White-head’s­formula­of­“intensity­of­contrasts,”­and­interprets­his­own­creation­of­“affective­alter-politics”­(111)­as­an­affect-led­form­of­politics.­Massumi­seems­surprised­by­his­own­reasoning.­How­could­the­very­same­types­of­affect­that­William­James­assigned­to­“the­neural­machinery,”­and­that­the­latter­held­responsible­for­various­emotions­(1884,­190),­now­take­the­role­of­a­driving­force­of­politics?­We­can­follow­Massumi,­when­he­muses:­“This­does­not­sound­very­political”­(Massumi­2015b,­111).­He­continues:­“at­least­not­in­the­sense­of­what­we­usually­take­as­political.”­There­is­no­doubting­that­Massumi­is­right­again.­We­understand­politics­as­collective­action­in­the­field­of­social­relations,­of­power­and­ownership,­and­of­access­to­the­means­of­production.­We­are­not­always­conscious­of­these­relationships­and­ownerships,­but­we­can­try­to­think­about­them.­Politics­are­different­to­belief­systems­or­incomprehensible­ventings.­Politics­can­be­talked­about.­Massumi’s­texts­are­valid­proof­of­that.­But­then­Massumi­arrives­at­a­con-clusion­that­hardly­anyone­since­the­days­of­Leni­Riefenstahl­would­have­dared­to­propose.­“Aesthetic­politics­brings­the­collectivity­of­shared­events­to­the­fore­…­a­multiple,­bodily­potential­for­what­might­come”­(111).­Who­would­not­be­reminded­of­and­alarmed­by­the­proximity­to­manipulative­propaganda­and­filmmaking­in­the­style­of­Olympia—Fest der Völker (Riefenstahl­1938)­or­La Nave Bianca­(Rosselini­1941)?­Massumi­promotes­what­Walter­Benjamin­warned­us­of­almost­a­century­ago.­For­Benjamin­“the­aestheticization­of­politics”­was­a­key­ingredient­of­fascism,­and­“the­politicization­of­aesthetics”­would­rather­have­to­be­looked­for.­Massumi­displays­an­interest­in—and­a­lack­of­critical­distance­to—processes­that­have­been­used­for­propaganda­and­manipulation­when­he­says:­“Bodies­can­be­inducted­into,­or­attuned­to,­certain­regions­of­tendency,­futurity,­and­potential”­(Massumi­2015b,­108).­Petteri­Pietikainen­comments­on­this­under-complex­understanding­of­the­body­when­he­assesses­what­the­consequence­for­politics­would­be­if­bodies­were­that­simple:­“Politics­is­

204 Affective­Transformations

reduced­to­a­tweaking­of­the­selection fitness function­and­nothing­more”­(Pietikainen­2017,­20).

I­guess­Massumi­writes­with­the­best­of­intentions,­and­when­he­mentions­former-President­Barack­Obama’s­success­in­using­affective­politics­he­does­not­hide­his­sympathies­for­the­latter.­It­is­worrying,­however,­that­after­the­publication of Massumi’s Keywords,­another­US­President­used­affective­politics for less desirable goals than the ones the Obama administration had.­Massumi’s­positive­assessment­of­“the­Obama­campaign’s­recueing­of­fear­toward­hope”­(2015b,­109)­would­need­a­corrective­statement­today,­pointing out that the recueing of fear into hope can under certain circum-stances­be­closely­followed­by­a­recueing­of­hope­into­horror.­His­state-ment­about­the­“reservoir­of­political­potential”­would­now­require­more­thought­and­a­warning­about­the­reservoir­of­political­destructiveness­of­affective­attunement­of­the­collective­bodies.

Affect Attunement—Divine LightThe Keywords ’­considerations­of­attunement­refer­to­Daniel­Stern­directly,­and­to­Deleuze/Guattari­indirectly,­via­the­concept­of­“microperceptions”­(Massumi­2015b,­107).­The­notion­of­“attunement”­has­roots­in­experi-mental­psychoanalysis­and­in­French­philosophy.­Guattari­followed­Stern’s­observation­of­children­at­an­early­age­experiencing­their­environment­via­an­empathic­contact­with­a­caregiver­before­they­are­able­to­use­language;­he­calls­this­mode­of­perception­“affect­attunement”­(Stern­1985,­138–61).­The­term­is­most­often­associated­with­said­philosophers,­but­it­has­deeper­roots­in­less­prominent­esoteric­schooling­and­dubious­doctrines.­If­we­follow­the­line­of­influences­that­the­notion­of­“affect­attunement”­has­been­built­upon­we­will­not­only­find­Gilles­Deleuze,­Félix­Guattari­and­Daniel­Stern,­but­also­healer-gurus­like­Lloyd­Arthur­Meeker­and­the­contested­pseudo-scientist­Albert­Ackerley.­

In­his­para-scientific­writings,­Meeker­(1907–1954),­who­called­himself­“Uranda,”­proposed­that­affective­attunement­would­be­the­core­mech-anism­for­energetic­medicine­(1988).­Meeker­and­his­spiritualistic­group­of­the Emissaries of the Divine Light taught a healing practice based on bodily and­ethereal­energies.­In­the­training-school­classes­at­the­cult’s­Sunrise­Ranch,­potential­healers­had­to­recognize­their­skills­of­moving­the­invisible­forces­within­the­triangle­of­God–Patient–Chiropracter.­The­G-P-C method was­hoped­to­be­an­effective­tool­to­compensate­for­misalignments­and­suppress­pain.­Originally­based­on­physical­patient–therapist­contact,­the­esoteric­healers­soon­reached­out­for­further­possibilities.­Ackerley,­who­

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first­worked­as­an­assistant­and­marketing­manager­for­Meeker,­started­experimenting­with­a­tele-therapeutic­approach.­Originally­claiming­that­he could establish the G-P-C­triangle­without­touching­the­patient,­he­extended­the­effective­radius­of­his­alleged­healing­rays­to­a­few­meters­and then to transcontinental distances.

The­intellectual­climate­of­the­USA­in­the­1940s­and­‘50s­privileged­theories­based­on­energetic­flow,­touch-free­transmission,­and­remote­effects.­This­added­to­the­Emissaries’­chance­to­establish­their­cult­as­a­scientific­business.­In­the­fifth­decade­of­the­twentieth­century,­tele-healing­groups,­ham­radio­communities,­the­Manhattan­project­and­cybernetics­research­flourished,­received­widespread­attention,­and­were­nourished­by­hopes­and­fears­that­there­is­“something­up­there­in­the­air.”­For­a­collective­phantasm,­it­does­not­matter­whether­the­remote­actors­up­there­are­German­airplanes,­radio­transmission­stations,­or­Divine­energy­beams.­

Teleological Society—Travelling by TelegraphOne­should­add­that­the­1942­“Cerebral­Inhibition­Meeting”­in­New­York­City,­an­important­predecessor­conference­to­the­series­of­Macy conferences,­introduced­hypnosis­as­a­central­topic­and­discussed­it­extensively.­Hypnotic­communication­was­examined­as­a­teleological­process­for­a­non-material,­long-distance­control­technique.­A­year­after­the­“Cerebral­Inhibition­Meeting”­Ross­Ashby­and­Norbert­Wiener­named­the­group,­consisting­of­the­formerly­mentioned­and­Gregory­Bateson,­Margaret­Mead,­Warren­McCulloch,­Frank­Fremont-Smith­and­others,­as­the­“Teleological­Society”­(Masani­1997,­490).

Wiener’s­fantasy­of­teleporting­an­architect­through­space­is­characteristic­of­the­obsession­with­non-corporeal­travel.­In­The Human Use of Human Beings (1950)­Wiener­suggests­a­thought­experiment:­if­we­can­code­the­structure­of­human­design­decisions­as­a­message,­then­the­work­of­an­architect­who­is­occupied­with­planning­a­building­in­a­far-away­land­can­be­sent­through­telegraph­lines.­In­some­way­this­would­be­equivalent­to­reconstructing­the­human­architect­at­the­remote­location.­In­Wiener’s­words:­“…­the­idea­that­one­might­conceivably­travel­by­telegraph,­in­addition­to­travelling­by­train­or­airplane,­is­not­intrinsically­absurd”­(Wiener­1967,­139–40).

206 Affective Transformations

Hearing VoicesThe­possibility­of­intercorporeal­communication­was­a­challenge­and­a­tempting­thought­for­scientists­Ashby­and­Wiener­and­for­esoteric­healers­Meeker­and­Ackerley.­It­was—and­still­is—the­core­to­paranormal­experi-ences.­Lisa­Blackman­(2010)­points­out­that­the­spiritualist­practice­of­hearing voices is based on the possibility of telepathic transfer.

One­example­that­perplexed­me­at­the­time­…­was­the­particular­affective­workings­of­practices­within­the­UK­Spiritualist­Church,­which­enacted­voices­as­modes­of­telepathic­transfer;­that­is,­the­under-standing­that­voices­can­be­heard­and­transferred­between­members­of­the­group­and­even­between­the­living­and­the­dead.­(Blackman­2010,­164)

In­the­case­of­hearing­voices,­an­inaudible­voice­has­to­be­made­perceptible­by the spiritualist community members and it therefore has to be made­physical.­The­process­is­a­materialization­of­an­imagination­or­an­expectation.­This­materialization­stunt­can­only­be­performed­with­a­method­at­hand­called­“attunement,”­as­Blackman­explains:­

The­voice-hearer­would­subtly­shift­their­attention­and­focus­to­feelings,­sensations,­rhythms­and­movements­which­would­allow­them to attune to the more pre-verbal and intensive dimensions of the voices.­This­attunement­might­take­place­within­an­associated­milieu­known­as­the­‘development­circle’,­which­connects­the­group­members­such­that­they­might­experience­a­flow­of­energy­within­the­room­or­particular­setting.­…­The­voices­...­become­shared­rather­than­isolated­singular­experiences.­This­is­a­mode­of­‘being-with’­that­mediates­the­voices such that they might be considered intercorporeal and plural where­distinct­boundaries­between­the­self­and­other,­inside­and­out-side,­and­material­and­immaterial­dissolve.­(164)

In­the­1940s­the­idea­of­immediate­transmission­had­become­a­popular­trope. It­was­in­the­very­same­decade­that­Wiener­proposed­to­teleport­architects and that the Emissaries healed­over­distances.­In­addition,­during­the­1940s,­secret­services­from­both­the­West­and­the­East­experimented­with­telematic­technologies.­We­cannot­but­be­bewildered­when­we­remember that KGB­agents­cut­rabbit­throats­in­Leningrad­to­scientifically­measure­the­delay­of­a­reaction­of­the­twin­rabbit­in­Vladivostok.­The­idea­was­that­some­information­might­travel­faster­than­light­and­that­an­immediate­transmission­could­pave­the­way­to­powerful­Cold­War­weapons.­US­military­research­played­with­science­fiction­scenarios­as­well.­Experts­

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in­wireless­communication,­telematic­control­and­nuclear­ray­technologies­played­at­the­border­of­what­we­consider­scientific­today.­It­is­therefore­also­comprehensible that the Emissaries of the Divine Light suspected that the CIA tried­to­hijack­and­then­shot­down­the­airplane­of­their­leader­Lloyd­Arthur­Meeker­in­an­attempt­to­better­understand­the­secrets­of­attunement.­

In­university­research­during­the­1950s,­army­facility­projects­and­secret­investigations in top-level labs run by the CIA and KGB­converged­with­esoteric­experiments­of­long-distance­attunement.­This­idea­seems­to­have­been­prevalent­then:­killing,­healing,­economic­operations,­urban­planning,­and­technical­networking­can­happen­without­physical­contact­and­possibly­without­delay.­These­processes­might­be­executed­ubiquitously­and­regard-less of the material conditions of communication.

In­the­1970s­and­80s­these­ideas­seemed­to­lose­their­attraction,­but­a­revival of remote technology conceptions can be observed at the end of the 2oth­century.­Massumi­uses­a­vocabulary­that­picks­up­the­technological­terminology­from­what­was­cutting­edge­in­the­1950s.­Immediation,­he­explains,­“has­more­to­do­with­complex­field­effects,­and­their­wave-like­amplification­and­propagation,­than­with­point-to-point­transmissions,”­and­he­continues­“‘[a]ttunement’­refers­to­the­direct­capture­of­attention­and­energies­by­the­event”­(Massumi­2015a,­115).­Waves­and­energy­are­no­longer­considered­paradigmatic­categories­when­we­think­about­con-nectivity today. The electrical engineers’ vocabulary has been superseded by­notions­from­computer­science:­the­cloud,­ubiquitous­computing,­the­World­Wide­Web,­telemedicine,­and­Virtual­Reality.­These­are­the­structural­backbone­of­a­connectivity­without­limits.­On­the­material­level,­drones,­surveillance­cameras­and­mobile­phones­complement­the­setting­well.­Popular­quasi-scientific­fairy­tales­like­the­one­about­the­butterfly­who­flaps­his­wings­and­instantly­causes­a­hurricane­on­the­other­side­of­the­planet­are­taken­out­of­context­and­prepare­a­paradigmatic­basis­for­seeing­“connectivity”­(Ascott­2000)­or­“superconnectivity”­(Ascott­1988)­almost­everywhere.

Affective Politics as Aestheticization of PoliticsOf­course,­Massumi’s­theoretical­approach,­his­carefully­chosen­wording­and­his­political­ethos­make­him­stand­apart­from­the­Emissaries of the Divine Light.­In­many­ways­Massumi’s­theory­is­quite­different­from­Meeker’s.­The­former­is­wise­enough­to­insist­on­“actual­differentiation”­and­he­points­out­that­“thinking-feeling”­is­never­a­homogenous­phenomenon­(Massumi­2015b,­111),­as­the­spiritualists­and­the­fascists­would­have­liked­

208 Affective Transformations

it­to­be.­Still,­it­is­not­easy­to­pardon­Massumi­for­referring­to­Stern’s­and­Guattari’s­notions­of­attunement­without­even­mentioning­the­irrational­undertones and connotations. It is one thing to dream about the possibility and foster hope in the prelingual and presocial connectivity of bodies and­“masses.”­This­might­be­some­form­of­late-hippie­romanticism.­It­is­another thing to advocate attunement for politics: this can be a politically dangerous­suggestion­in­a­time­when­a­vague­notion­of­an­“alter-politics­at­the­collectively­in-braced­heart­of­every­situation”­(109)­could­play­into­the­hands­of­political­actors­keenly­waiting­to­replace­solidarity,­critical­discourse­and­socio-political­consciousness­with­collective­attunement.­Those­who­build­politics­upon­“a­collective­event­…­distributed­across­those­bodies”­(109)­promote­what­Walter­Benjamin­wisely­warned­us­of:­the­aes-theticization­of­politics.­

Benjamin­reverses­the­aestheticization­in­the­field­of­politics­when­he­says:­

The­masses­have­a­right­to­changed­property­relations;­fascism­seeks­to­give­them­expression­in­keeping­these­relations­unchanged.­The­logical­outcome­of­fascism­is­an­aestheticizing­of­political­life.­…­Such­is­the­aestheticizing­of­politics,­as­practiced­by­fascism.­Communism­replies­by­politicizing­art.­(Benjamin­[1936]­2002,­122)

Do­Massumi’s­“affective­politics”­focus­on­expression­and­forget­about­the­structures­of­ownership­Benjamin­makes­us­aware­of?­It­is­difficult­to­imagine­how­political­economy­could­fit­into­the­system­of­an­affect­economy.­The­former­makes­sense­if­there­is­the­possibility­of­studying­relationships­rationally.­The­latter­is­concerned­with­nonconscious­processes.­In­his­book­The Power at the End of the Economy (2015c),­Massumi­stresses­the­importance­of­“nonconscious­dimensions”­and­the­individual’s­affective­potential­to­“resonate”­with­others­on­infra-individual­and­trans-individual­levels.­In­the­end­such­a­project­has­to­arrive­at­a­point­where­the­aestheticization­of­economic­and­political­relations­replaces­the­analytical­approach.

Kerstin­Stakemeier­proposes­that­an­aestheticization­of­politics­is­based­on­a­concept­of­aesthetics­that­is­“not­specifically­reactionary.­It­is­rather­specifically­progressive­in­terms­of­capitalist­self-conception.­It­allows­for­a­fusion­of­the­aesthetic­aura­of­immediateness­with­the­admin-istrative­distance­of­the­political”­(Behrens­2015,­n.p.).­She­also­lays­out­how­the­evasiveness­of­the­aesthetic­smoothly­combines­with­the­post-Fordist­achievements­of­continually­growing,­friction-free­productivity.­Following­this­line­of­thought,­it­would­come­as­no­surprise­that­“affective­alter-politics”­are­a­model­for­theorizing­about­society­that­is­shaped­

Attuning to What? 209

exactly­as­society­is.­It­lacks­negativity.­It­is­most­closely­aligned­and­assimi-lated­with­the­object­of­investigation:­capitalist­society.­It­replaces­thought­with­vibes.­It­celebrates­instinct­as­a­productive­force­(Massumi­2014)­and­places­“the­human­on­the­animal­continuum”­(3).­According­to­Massumi­we­have­to­move­beyond­“our­sole­proprietorship­of­language,­thought,­and­creativity”­(3).­This­might­be­a­noble­and­most­humble­gesture,­apologizing­for­the­anthropocentric­overestimation­of­exclusively­human­abilities­to­think­and­act­rationally.­But­to­conclude­from­this­that­we­have­to­“see­what­the­birds­and­the­beasts­have­instinctively­to­say­about­this”­(3)­will­lead­to­a­big­disappointment.­The­birds­and­the­beasts­will­not­solve­our­problems.­When­Massumi­wonders­What Animals Teach Us about Politics (2014)­he­might­have­called­for­bad­advisors.­The­animals­will­be­exploited­and­destroyed­by­the­same­system­that­exploits­us.­It­would­be­better­to­rationally­analyze­this­system­with­language,­thought­and­creativity­than­to­ask­our­fellow­victims,­the­beasts,­about­their­instinctive­thoughts­on­the­matter.

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