PS: after discussing it w/ Gregg Flaxman, I’ve decided to “deontologize” the whole paper to sharpen the ontology/virtuality divide.
The powers of the false are what cause the science of governmentality and the philosophy of abstraction to part ways. Deleuze, following Nietzsche, argues that “the ‘true world’ does not exist, and even if it did, it would be inaccessible, impossible to describe, and, if it could be described, would be useless, superfluous.” This critique is in part historical, much like Hardt and Negri’s depiction of colonial dialectics, as time “puts truth in crisis.” Derrida explicates how time can subvert truth, whereby the legal order is founded through a violence that is illegitimate under the law. Denouncing states, nations, or races as fictions does little to dislodge their power, however untrue the historical or scientific justifications for them might be. Deleuze is intrigued by these “not-necessarily true pasts,” and in particular, the founding mythologies that fictionalize the origin of states and nations of people. Recognizing power in the indistinguishability between the true and false does not mean the loss of value or that the world is a sham – in place of the model of truth, Deleuze poses the real. Put in these terms: disputing the truthfulness of an abstraction does not limit its power but in fact reiterates the real capacities of even false abstractions (to name two: that illegal violence can and has been used to found new legal orders, and that now-debunked science once justified eugenics and that new scientific paradigms will necessarily invalidate those currently used in social policy). To draw a sharp boundary between the state as a historical set of practices and “a mythicized abstraction,” as Governmentality Studies does, then turns a blind eye to the reality of the state. Continue reading “The Powers of the False”