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THE EVIL DEMON OF IMAGES Iean Baudrillard A propos the cinema and images in general (media images, technological images), I would like to conjure up the perversity of the relation between the ini'age and its referent, the supposed real; the virtual and irreversible confusion of the sphere of images and the sphere of a reality whose nature we are less and less able to grasp. There are many modalities of this absorption, this confusion, this diabolical seduction of images. Above all, it is the reference principle of images which must be doub-Eecll f,nis Bfrateey by rneans ttf which they atwa-ys qppear to refer to a real world, to real objects, and to reproduce somethi ng w hi c h i s l ogi c al l y and c hr onologically anterior to themselves. None of this is true. As simulacra, images precede the real tof the extent that they invert the causal and logica| -k or der of the r eal and i ts r epr oduc ti on,l ' Benjamin, in his essay 'The Work of Art in the Age of M ec hani c al R epr oduc ti on', al r eady pointed out strongly this modern revolution in the order of production (of reality, of meaning) by the precession, the anticipation of its reproduction. It is precisely when it appears most truthful, most faithful and most in conformity to reality that the image is most diabolical -- and our 13

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t e c h ni ca l i ma g e s, w h e ther they be fr om photography, cinema or television, are in the 'figurative', overwhelming majority much more 'realist', than all the images from past cultures. It is in its resemblance, not only analogical but technological, that the image is most immoral and most perverse. T h e a p p e a ra n ce o f th e mir r or alr eady introduced into the world of perception an ironical effect of trompe-l'oeil, and we know what malefice was attached to the appearanceof doubles. But, this is also true of all the images w h i c h su rro u n d u s: i n gener al, they ar e analysed according to their value as representations, as media of presence and meaning. The immense majority of present day photographic, cinematic and television images are thought to bear witness to the world with a naive resemblance and a touching fidelity. We have spontaneous confidence in their realism. We are wrong. They only seem to resemble things, to resemble reality, events, faces. Or rather, they really do conform, but their conformity itself is diabolical. We can find a sociological, historical and political equivalent to this diabolical conformity, to this evil demon bf confiiimitt;-in the molGin

strategy of conformity.
A recent example may be found in Woody Allen's film, Zelig: in trying to be oneself, to cultivate difference and originality, one ends up resembling everyone and no longer seducing anyone, This is the logic of present day psychological conformity. Zelig, on the other hand, is launched on an adventure of total seduction, in dn involuntary strategy of global seduction: he'begins to resemble everything which appr oac hes hi m , ev er y thi ng w hi c h surrounds him. Nor is thie the mimetic violence of defiance or parody, it is the mimetic non-violence of seduction. To begin to resemble the other, to take on their appearance, is to seduce them, since it is to make them enter the realm of metamorphosis despite themselves. This seductive force, this fatal strategy, is a kind of animal genie or talent -- not simply that of the chameleon, which is only its anecdotal form. It ie not the conformism of animale which delights uB; on the c ontr ar y , ani m al s ar e nev er conformist, they are seductive, they always appear to r es ul t fr om a m etam or phos i s . Precisely because they are not individuals, they

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neasgeq who are alsoV=ry good bqhAyfA.ux-pflbe_

at complyingwith the models offered to them, who are very good at reflecting the objectives imposed on them, thereby absorbing and annihilating them. There is in this conformity a forceof seduction in the literal sense of the word, a force of diversion, distortion, capture and

pose the enigma of their resemblance. If an r animal knows how to conform,it is not to its own / being, its own individuality (banal stratery), but I to appearances in the world. This is what Zeligl does too with his animal genie he is(but not perverse);he is incapable polymorphous of functional adaptation to contexts, which is true conformism, our conformism, but able to

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seduceby the play of resemblance..Savagesdo no less when they put on the successive masks of their gods, when they 'become' their successive divinities -- this is also to seducethem. It is of course against this strategy of seduction that psychiatry struggles, and it is what gives rise to the crowds for Zelig lhe 4agrcal infatuation of'blessed'). (in German, Selig means The remarkable thing about this film is that it leads astray all possible interpretations. There is thus also a seduction of interpretation, with the complicity of certain intellectuals, as well as a polymorphous montage technique which allows it to ironically adapt to all possibilities. More generally, the image is interesting not only in its role as reflection, mirror, representation of, or counterpart to, the real, but also when it begins to contaminate reality and to model it, when it anticipates it to

sam e m ons tr ous c andour ... and the s am e success. War as a trip, a technological and psychedelic fantasy; war as a succession of special effects,the war becomefrlm well before it was shot; war replaced by technological testing. For the Americans, it was above all the latter: a test site, an enormous field on which to test their weapons, their methods, their power. Coppola does the same thing: he tests the power of intervention of cinema, tests the impact of cinema becomea vast machine of special effects. In this s ens e hi s fi l m i s v er y m uc h the pr olongati on of w ar by other m eans , the completion of that incomplete war, its apotheosis. War becomes film, film becomes war, the two united by their mutual overflow of technology. The real war was conducted by Coppola in the manner of Westmoreland. Leaving aside the clever irony of napalming Philippino forests and villages to recreate the hell of South Vietnam, everything is replayed, begun again through cinema: the Molochian joy of the shoot, the sacrificial joy of so many millions spent, of such a holocaust of means, of so many difficulties, and the dazzling paranoia in the mind of the creator who, from the beginning, conceived this frlm as a world historical event for which the Vietnam war would have been no more than a pretext, would ultimately not have existed -- and 'in ' itself the Vietnam war we cannot deny it: never happened,perhaps it was only a dream, a baroque dream of napalm and the tropics, a psycho-tropic dream in which the issue was not

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cinematographic and televisual,but war as weJt. =sanmm n-hasTGn waais-tEe contlnuTlion of politics by other means; we can also say that images,media images, are the continua[ion of war by other means. Take Apocalypse Now. r Coppola made his film the-saii"-*aV-tne I Americans conducted the war -- in this sense, it I is the best possibletestimony -- with the sameI exaggeration, the same excessivemeans, the I

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Tluhtilhrnon{Imag6

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19

politics or victory but the sacrificial, excessive deployment of a power already filming itself as it unfolds, perhaps expecting nothing more than consecration by a superfilm, which perfects the war's function as a mass spectacle. No real distance, no critical direction, no desire for any 'raised consciousness' in relation to the war: in a sense this is the brutal quality of the film, not to be undermined by any anti-war moral psychology. Coppola may very well dress up his helicopter captain in a cavalry hat and have him wipe out a Vietnamese village to the sound of Wagner -- these are not critical, distant signs; they are immersed in the machinery, part of the special effect. Coppola makes films in the s a m e ma n n e r, w i th the same nostalgic megalomania, with the same non-signifying fury, the same magnified Punch and Judy effect. One can ask, how is such a horror possible(not the war, properly speaking, but that of the film)? But there is no response,no possiblejudgement. \ ttre Vietnam war and the film are cut fiom the I same cloth, nothing separates them: this film is I part, of the war. If the Americans (apparently) I lost,the other, they have certainly won this one. Apocalypse Now is a global victory. It has a cinematographic power equal and superior to that of the military and industrial complexes,of the Pentagon and governments. Nothing is understoodin relation to war or cinema (at least t h e l a tte r) u n l e ss o n e has gr asped this i n d i s ti n g u i sh a b i l i ty which is not the ideological or moral indistinguishability of good and evil, but that of the reversibility of destruction and production, of the immanence of

something in its very revolution, of the organic metabolism of every technology, from carpet bombing to film stock... As forthe anticipation of reality by images, the precession of images and media in relation to events, such that the connection between cau6e and effect becomes scrambled and it becomes impossible to tell which is the effect of the other -what better example than the nuclear accident 'real' incident which happened at Harrisburg, a just after the release of The China Syndrome ? This film is a fine example of the supremacy of the televised event over the nuclear event which itself remains improbable and in some sense imaginary. Moreover, the frlm unintentionally shows this: it is the intrusion of TV into the reactor which as it were triggers the nuclear incident -- becauseit is the anticipation and model of it in the day to day world: telefission of the real and of the real world -- because TV and information in general are a kind of catastrophe in Ren6 Thom'e formal, topological sense: a radical, qualitative change in an entire system. Or rather, TV and nuclear power are of the same kind: behind the 'hot' and negentropic concepts of energy and information, they have the same dissuasive force as cold systems. TV is also a nuclear, chain-reactive process, but implosive: it cools and neutralises the meaning and energy of events. Thus, behind the presumed risk of explosion, that is, of hot catastrophe, the nuclear conceals a long, cold catastrophe -- the universalisation of a system of dissuasion, of deterrence. I

TheDtilDemon{Images

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21

The homology between nuclear po\iler and television can be read directly in the images. Nothing resembles the command and control centre of the reactor more than the TV studios, a n d th e n u cl e a r co n so l es shar e the sam e imaginary as the recording and broadcasting studios. Everything happens between these two poles: the other core, that of the reactor, in principal the real core of the affair, remains concealed from us, like the real; buried and indecipherable, ultimately of no importance. The drama is acted. out on the screens and nowhere else. Harrisburg, Watergate and Nefrlorft form the trilogy of The China Syndrome -; art inextricable trilogy in which we cannot tell which is the effect or the symptom of the others: is the ideological argument (the Watergate effect) only the symptom of the nuclear (the Harrisburg effect) or the informational model (the Network effect)? -- is the real (Harrisburg) only the symptom of the imaginary (Network, The China Syndrome ) or vice versa? Marvellous indistinguishability, ideal constellation of simulation. The conjunction of The China Syndrome and Harrisburg haunts us. But is it so involuntary? Without examining any magical links between simulacrum and reality, it is clear thal The 'real' Clina Syndrom.e is not unrelated to the accident at Harrisburg, not by a causal logic but by those relatiq4_sof c@n i c\ t I Uk_.t h e-re-al, .--mo-d En-atofy -.w _h els-_A t-t_d s-ifr[lacra: the induction of the nuclear incident ffiarrisburg by the film corresponds, with

disquieting obviousness,to the induction of the incident by TV in the film. A strange precession of a film before the real, the most astonishing we have seen:reality conesponding point by point to the simulacra, even down to the suspensive, incomplete character of the catastrophe, which is essential from the point of view of dissuasion: the real so arranged itself, in the image of the -

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take, to reverse our logical order and see ?he China Sy ndr om e as the r eal ev ent and Harrisburg its simulacrum. For it is by the same logic that the nuclear reality in the film follows from the television effect and Harrisburg in 'reality' follows from the cinema effect of The China Syndrorne.

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But the latter is not the original prototype of Harrisburg; one is not the simulacrum and the other the reality: there are only simulacra, and Harrisburg is a kind of simulation in the second -is ilegree. Tne?d i-ndeed-alhai n-ie aCtion i Fu t- t, fs not-tffie nuVTeoV-CEafi iaction but thai of tlrc ffi-thE-sirnul aticin m-\r;hiCh al t the miffofihe real is effectively engulfed, not in a spectacular nuclear explosion but in a secret and continuous implosion, which is perhaps taking a m or e deadl y tur n than i tt the explosionswhich presently lull us. For an explosion is always a promise, it ls our hope: see how much, in the film as well as at, Harrisburg, everyone expects it to go up, that destruction speak its name and deliver us from

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23

this unnameable panic. from this invisible nuclear panic of aifA$63!on. Let thb 'core' of the reactor expose at last its glowing power of d e stru cti o n , l e t i t re a ssur e us as to the admittedly catastrophic presence of energy and gratify us with its spectacle. For the problem is that there is no nuclear spectacle, no spectacleof nuclear energ-yin itself (Hiroshima is past): it is for this reason that it is rejected -- it would be perfectly acceptedif it lent itself to spectaclelike e a r l i e r fo rms o f e n er gy. Par ousia of catastrophe: substantial boost to our messianic libido. But that will never recur. What will happen will never be explosion but implosion. Never again will we see energy in its spectacular and pathetic form -- all the romanticism of explosion w h ich h a d so m so ttra[ oTTevoln-ffin -- but-only ahG-td-.-"gfof Ffuulecra-ahd its distillation in-Eomeopafhic dos6sln6-the cold systems of information. What else does the media dream of if not raising up eventsby its very presence? Everyone deplores it, but everyone is secretly fascinated by this eventuality. Such is the logic of simulacra: no longer divine predestination, but the precession of models, which is no less inexorable. And it is for this reason that events no longer have any meaning: not becaus The,rnselves, but becausethey have been preceded 1 *\ by models with which their own processcan only c o i n ci d e . For some time now, in the dialectical relation

l: lo c;* an- _imrno-ra .gp_ECtEETe L lqe1g_*i t h bu t depth, beyond good and-efrll-bevoildlruth and falsity; a logic of the extermination of its own
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between reality that we wish to the real to the has taken over

and images (that is, the relation believe dialectical, readable from image and vice versa), the image and imposed its own imrnaneril,' .gi

re_f9r_en!, a logic of the implosion of meanirig in which the messagedisappears on the horizon of the medium. .In this regard, we all remain incredibly naive: we always look for a good usage of the image, that is to say a moral, meaningful, pedagogi c or i nfor m ati onal us age, w i t[out seeing tlat the image in a sense revolts against this good usage, that it is the conductor neither of meaning nor good intentions, but on the contr ar y of an i m pl os i on, a denegati on of meaning (of events, history, memory, etc.). I am reminded of Holocaust, the television series on the concentiation carnps.l-

artiticial mernories which obliterate people's memories, which obliterate people from memory). This artificial memory replays the extermination -- but too late for it to profoundly unsettle anything, and above all it does so via i medium which is itself cold, radiating oblivion, dissuasion and extermination in an even more systematic manner, if this is possible, than the camps themselves. TV, the veritable final solution to the historicity @TFe are Ta-cycled not-througl-"tte crematory "ews

&rgg$1ng the extermination is part of the exfilerminA6on itself. That forgetting, however, is still too dangerous and must be replacedby an (everywhere, artificial memory today, it is
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ThtEuilDemonof Imnges

Images TluEuilDemanof

ovens or the gas chambers but through the sound track and images, through the cathode tube and the micro-chip. Forgetting, annihilation thereby achieves at last an aesthetic dimension -- nostalgra gives them thir final finish. Henceforth, "everyone knows", everyone has trembled before the extermination -- a sure sign that "it" will never happen again. But in effect what is thus exorcisedso cheaply, at the cost of a few tears, will never recur becauseit is presently happening in the very form through which it is denounced, through the very medium of this supposedexorcism: television. The same process of forgetting, of liquidation, of extermination, the same annihilation of memories and of history, the same inverse, implosive radiation, the same absorption without trace, the same black hole as Auschwitz. They want us to believe that TV will remove the mortgage of Auschwitz by raising c ol l e cti ve co n sci o u sness,wher eas it is the perpetuation of it in a different guise, under the auspices not of a site of annihilation bq!-a oT"Tssnasifi. *ndiu* What everyone fails to understand is that i s a b o ve all ( and exclusively) a I f o l o ca u st or rather-qbjed (Mcluhan's event teleuised funlainenl-al-iulewFicE-rnustnotbeforgotten). That is to say, it is an attempt to reheat a cold historical event -- tr -6vent of-eold systems, those cooling systems of di ssu a si o n a n d e xter mination which wer e subsequently deployed in other forms (including the Cold War, etc.) and in relation to the cold

masses (the Jews no longer even concernedby their own death, eventually self-managing it, no longer even masses in revolt: dissuaded unto death, dissuaded even of their own death). To r eheat t hi s c ol d ev ent v i a a c ol d m edi um , television, for masses who are themselves cold, who will only frnd in it the occasion for a tactile chill and a posthumous emotion, a dissuasive shiver, which sends them into oblivion with a kind of aesthetic good faith. The cold light of television is inoffensive to the imagination (even that of children) since i! qo I onger--ggrr s any i m asin aryJorlhe -si mple ;: ; , : : : !5r reason that it is no longqrygry_i.mqge. In this sense the TV image has to be placed in opposition to the cinema, which still carrig! a1t"-

mfenSa-imasinab, AIthough i t i s crintamin;ted

more and more by TV, the cinema is still an image -- that means not only a screen and a visual form but a myth, something that bglg_.tgs -tlouHe,-The-phenta-sm, the to the sphere dfThe -tharin-fh.e m@ td:. FloThin-g-of TV image, which doesn't suggest anything and has a magnetic effect. The TV image is only a scr een. M or e than that: a m i ni atur i z ed terminal located in your head and you are the screenand the TV looks at you, goes through you like a magnetic tape a tape, not an image. Thus, pr oper l y s peak i ng i t i s H ol oc aus t the television film which constitutes the definitive holocaust event. Likewise, with The Day After it is not the atomic conflict depicted in the film but the film itself which is the catastrophic event.

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This film should inspire a salutary terror, it s h ou l d d i ssu a d e b y th e spectacleof ter r or . However, I don't see anything as a result of this film. The slides at the New York Museum of Natural History move me much more p-rofoundly: you can shiver at the ice age and feel the charm of the prehistoric, but hlre I feel neither the shiver nor the charm of nuclear power, nor even suspensenor the final blinding f l a sh . Is it a bad film? Certainly. But isn't it rather that all this is unimaginable? Isn't it rather that, in our imaginary, nuclear conflict is a total event, without appeal and with no tomorrow, whereas here it simply brings about a regression of the human race according to the worit naive stereotypesof savagery? But we already know that state, indeed we have barely left it. Our desire is rather for something which no longer tahes place on a human scale,for some anterior or ulterior mystery: what will the earth be like when we are no longer on it? In a word, we dream of our disappearance,and of seeing the world in its inhuman purity (which is precisely not the state of nature). B u t th e se l i mi ts, th e se extr emes that we imagine, this catastrophe can it be metaphorisedin images? It is not certain that its mythical evocationis possible,any more than that of our bio-molecular destiny or that of the gcnetic code, which is the other dimension, the corollary of the nuclear. We can no longer be aflected by it -- proof that we have already been irradiated! Already to our minds the catastrophe

Its filmic is no more than a comic strip. projection is only a diversion from the real nuclearisation of our lives. The real nuclear catastrophe has already happened, it happens every day, and this film is part of it. It is it I which is our catastrophe. It does not represent / it, it does not evoke it, on the contrary it shows { that it has already happened, that it is already I I here, since it is impossible to imagine. For all t hes e r eas ons I do not bel i ev e i n a pedagogyof images, nor o@i

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between image and reality, nor therefore, in respect of images, in a pedagogyof messageand meaning. The secret of the image (we are still speaking of contemporary, technical images) must not be sought in its differentiation from reality, and hence in its representative value ( aestheti c , c r i ti c al or di al ec ti c al ) , but on the 'telescoping' into reality, its contrary in its short-circuit with reality, and finally, in the implosion of image and reality. For us there is an increasirrgly definitive lack of differentiation between image and reality which no longer leaves room for representation as such. This collusionbetween images and life, between the screen and daily life, can be experienced or di nar y m anner . eveffit America, not the least charm of in Especially which is that even ofiIside the cinemas the whole

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cross"tfre the metropolisis a

continual screen of signs and formulae. Life is a travelling shot, a kinetic, cinematic,cinemato-

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graphic sweep. There is as much pleasure in this as in those Dutch or Italian towns where, upon leaving the museum, you rediscover a town in the very image of the paintings, as if it had steppedout of them. It is a kind of miracle which, even in a banal American way, gives rise to a sort of aesthetic form, to an ideal confusion which transfigures life, as in a dream. Here, cinema does not take on the exceptionalform of a work of art, even a brilliant one, but invests the whole of life with a mythical ambience. Here it becomestruly exciting. This is why the idolatry o f sta rs, th e cu l t o f H o llywood idols, is not a media pathology but a glorious form of the cinema, its mythical transfiguration, perhaps the last great myth of our modernity. Precisely to the extent that the idol no longer represents anything but reveals itself as a pure, i m p a ssi o n e d , co n ta g i o us image which effaces the difference between the real being and its assumption into the imaginary. All these considerationsare a bit wild, but that is becausethey correspondto the unrestrained film buff that I am and have always wished to remain -- that is in a sense uncultured and fascinated. There is a kind of primal pleasure, joy in images, a kind of brute of anthropological -u TaSErTa"tid n n encumbErecl-5f aestheti c, mor al, social or political judgements. It is becauseof this that I suggest they are immoral, and that

understood in the traditional sense. Other images, such as those in painting, drawing, theatre or architecture, have been better able to make u s dr eam or i m agi ne; other m odes of (undoubtedly language expression as well makes us dream better than the image). So there is something more than that which is peculiar to our modern media images: if they fascinate ts so iluCE-it-G noT-bec-a-riEe they arL sites of the. production of meaning and -- this would not be new -- it is on representation'bec aus e the contr ar y they ar e s i tes of the disappearq,nceof meaning and representation, sites in which we are caught quite apart from any judgement of reality, thus sites of a fatal strategy of denegation of the real and of the reality principle. We have arrived at a paradox regarding the image, our i m ages , thos e w hi c h unfur l upon and inv ade our dai l y l i fe i m ages w hos e proliferation, it should be noted, is potentially infinite, whereas the extension of meaning is always limited precisely by its end, by its finality: from the fact that images'ultimately have no frnality and proceedby total contiguity, infrnitely multiplying themselves according to an irresistible epidemic process which no one today can control, our world has becometruly infinite, .' or ra th er exp o4 9nTfif! y. f:i1n ages . I t i s _{-n_e-g!S_o caught up i n a m ad pur s ui t of i m ages , i n an ever greater fascination which is only accentuatedby v i deo and di gi tal i m ages . W e have thus come to the paradox that these images
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31

For us the medium, the image medium, has i m p ose d i tse l f b e tw e e n the r eal and the imaginary, upsetting the balance between the two, with a kind of fatality which has its own logic. I call this a fatal processin the sensethat there is a definitiiElhmanence of the image, without any possible transcendent meaning, without any possible dialectic of history -- fatal also in the sense not merely of an exponential, linear unfolding of images and messagesbut of an exponential enfolding of the medium around i t s e lf. T h e fa ta l i ty l i es in this endless enwrapping of images (literally: witho'ut end, ffi) which leaves images no other destiny than images. The same thing happens everywhere today, when production has no destiny apart from production overdetermination of production by itself -- when sex has no destiny other than sex -- sexual overdetermination of sexuality. This process may be found everywhere today, for better and for worse. In the absenqe!f rql3g_g{lhq gggle, things becorne caugFf upln m: than _6_e-p-ah.-c-iuema imeEes 5ec-omemore real -1; rtselt Decomesmore clnema -(tb f,nan clnema, rn a -lilrrd--of remrn TolUr-initial veiti go in' which problem, that of resemblance)it does no more than resemble itself and escapein its own logic, in the very perfection of its own model. I a m th i n ki n g o f th o s e exact, scr upulous set-piecessuch as Chinatown, The Day of the Condor, Barry Lyndon, 1900, AII the President's Il,Ien, the very perfection of which is disturbing. It is as if we were dealing with perfect remakes, with extraordinary montages which belong

more to a iombinatory process (or mosaic in the Mcluhanesque sense),with large photo, kino or historio-synthetic machines, rather than with real films. Let us be clear: their quality is not in I question. The problem is rather that they leave I us somehowtotally indifferent. Take The Last Picture Show. You need only be sufficiently distracted, as f was, to see it as a 1950s or i gi nal ' pr oduc ti on: a good fi l m of manners and . the ambience of small town America, etc. A slight suspicion: it was a little too good,better adjusted,better than the others, without the sentimental, moral and psychological tics of the films of that period. Astonishment at the discoverythat it is a 19?0s film, perfectly nostalgic, brand new, retouched, a hyperrealist restitution of a 50s frlm. There is talk of remaking silent films, doubtless better than those of the period. A whole generation of films is appearing which will be to those we have known what the android is to man: marvellous, flawless artifacts, dazzling simulacra which lack only an imaginary and that particular hallucination which makes cinema what it is. Most of those that we see today (the best) are already of this order. Bany Lyndon is the best example: no better has been made, no better will be made, but what exactly? Evocation? No, not even ev oc ati on but s i m ul ati on. Al l the tox i c r adiation has been fi l ter ed out, al l the ingredients are present in precise doses,not a single mistake. Cool, cold pleasure which is not even aesthetic _p

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equational pleasure, pleasure of machination. of Visconti (The Leopard, Weleed filtthink Se n s o, e tc., w h i ch re ca l l Bar r y Lyndon in certain respects)in order to grasp the difference' not only in style but in the cinematographic act. With Visconti, there is meaning, history, a sensual rhetoric, dead moments, a passionate game, not only in the historical content but in fhe direction. None of that with Kubrick, who controls his film like a chessboard, and makes history an operational scenario. Nor does this refer back to the old opposition between finesse and geometry: there meaning was still in play, *eanittg was at stake. Whereas we are entering into a.t era of frlms which no longer have meaning properly speaking, large synthetic machines with variable geometrY. Is there already something of this in Sergio Leone's westerns? Perhaps. All registers tend i n t l r i s d i re cti o n . C h i n a to wn is the detective s t o r y re d e si g n e db y l a se r . It is not r eally a q.r"ition of perfection. Technical Perfection.can belong to the meaning, and in this case it is neither nostalgic nor hyperrealist; it is an effect of art. Here, it is an effect of model: it is one of the tactical reference values. In the absenceof any real syntax of meaning there are only taitical values in a complex whole in which, for example, the CIA as .an all-PurPose mythological machine, Robert Redford as a polyvalent star, social relations as necessary ieferencesto history, and technical uirtuosity asa necessary reference to cinema are all admirably combined.

Cinema and i ts tr aj ec tor y : fr om the m os t fantastic or m y thi c al to the r eal i s ti c and hyperrealistic. In its present 'endeavourscinema increasingly approaches, with ever increasing perfection, absolute reality: in its banality, in its veracity, in its starkness, in its tedium, and at the same time in its pretentiousness,in its pretention tq_!e the real, tfr.e immediate, tffi ,rtr-.ie.tint4-,wtricfr -th i s e m actd e5[ of en t er p i-i s-e e dam e w ay s-(i-n-Lh " - -firrn-Ctin li tha t tlie'-p ra te ntio ri' o-fo a st d esi gn to designate,as the highest degree of the objecl.,the form in which it coincides with its function, its use-value,is properly an insane enterprise). No culture has ever had this naive and paranoiac, this puritanical and terrorist vision of signs. Terrorism is always of the real. Simultaneous with this attempt at absolute coincidencewith the real, cinema also approaches an absolute coincidencewith itself. This is not contradictory: it is the v er y defi ni ti on of the hy per r eal . Hypotyposis and specularity. Cinema plagiar ises and c opi es i ts el f, r em ak es i ts classics, r etr oac ti v ates i ts or i gi nal m y ths , remakes silent films more perfect than the originals, etc. All this is logical. Cinema is fascinated by itself as a lost objectjust as it (and ,we) are fascinated by the real as a referential in per dition. Pr ev i ous l y ther e w as a l i v i ng, dialectical , ful l and dr am ati c r el ati ons hi p between cinema and the imaginary (that is, novelistic, mythical unreality, even down to the delirious use of its own technique). Today, there is an inverse negative relation between the cinema and realitv: it results from the loss of

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specificity which both have suffered,. Cold .oll"g., cool promiscuity, asexual engagement of tw-ocold media which evolvein asymptoticline I towards one another: cinema attempting to I abolish itself in the absolute of reality, the real (or \atready long absorbedin cinematographic hyperreality. televised) J Translatedby PauI Patton and PauI Foss