The BBC reports that a combination of CCTV, facial recognition technology and radio frequency identification are paving the way for real-time individualised adverts. Based on our online activity, our physical appearances and so on, we will be presented in public with adverts which cater to our unique personal tastes. This is worrying on many levels, but the one I want to focus on is how it might affect our subjectivity.
The first result will be to urge us into an unchanging, eternal present of ourselves (an extension of a process already well underway). By accessing data on what I like, on what I’ve already bought and so on, it will simply present me with more of the same. In no matter how subtle a manner, it will urge me to continue along this one particular path of taste (within the general cycles of fashion). It will recycle my affect, and in doing so it is effectively designed to prevent the advent of novelty. For if all I am ever confronted with is an extension of a previous version of myself, I am partially stripped of my capacity to be other than I was.
The second result will be an objective narcissism. I say “objective” because here the narcissism is literally inscribed in (what was once) public space itself. As Žižek has observed, “Even in a public space, I am still within my private space, engaged in no interaction with other people”. And if I am everywhere surrounded by my inner private world, incapable of experiencing the objective limits of my own desires and introspections, then I cannot fully live. For surely any life worth living is one in which I am able to learn and accept my limits via my interactions with other people and the natural world – with that which is subjectively and materially other than myself. It is no wonder that death has no place in such a society, since it is the ultimate limit on all egomaniacal projects. Likewise, it should make us stop and think when the German airline, Lufthansa, has as its slogan a theological definition of hell: “Nonstop you”.
The political upshot of such subjective dispositions is yet more erosion of our in-built capacity for solidarity. For if I live constantly in the shadow of my own mollycoddled self, a subject who is seriously other than me – one who makes demands on me – can only strike me as at best an obstacle, at worst a monster. So it is, then, that seemingly innocent advances in advertising have quite direct political effects.
In Utopia, of course, this technology will be used for far different purposes. One day, as I’m brushing my teeth, an image of my rotting corpse will suddenly flash up on the mirror in front of me, surrounded by my children – old themselves now – and friends. Or as I’m walking to the forum to take part in the collective centenary movie of the saviour of earth from the Anthropocene, I will see an image of another world suddenly appear on the side of the workers’ theatre, a world where everything is different, like a fairy tale in which we are all invited to honour our past selves but not to be shackled by them, to dare to dream in the bosom of the space we have made together.