Influence: The Psychology of Persuasion
Ideology is a specious way of relating to the world. It offers human beings the illusion of an identity, of dignity, and of morality while making it easier for them to part with them. As the repository of something suprapersonal and objective, it enables people to deceive their conscience and conceal their true position and their inglorious modus vivdeni, both from the world and from themselves. It is a very pragmatic but, at the same time, an apparently dignified way of legitimizing what is above, below, and either side. It is directed toward people and toward God. It is a veil behind which human beings can hide their own fallen existence, their trivialization, and their adaptation to the status quo.
The primary excusatory function of ideology, therefore, is to provide people, both as victims and pillars of the post-totalitarian system, with the illusion that the system is in harmony with the human order and the order of the universe.
Ideology, in creating a bridge of excuses between the system and the individual, spans the abyss between the aims of the system and the aims of life. It pretends that the requirements of the system derive from the requirements of life. It is a world of appearances trying to pass for reality.
If ideology was originally a bridge between the system and the individual as an individual, then the moment he steps on this this bridge it becomes at the same time a bridge between the system and the individual as a component of the system. That is, if the ideology originally facilitated (by acting outwardly) the constitution of power by serving as a psychological excuse, then from the moment that the excuse is accepted, it constitutes power inwardly, becoming an active component of that power. It begins to function as the principal instruments of ritual communication with the system of power.
If ideology is the principal guarantee of the inner consistency of power, it becomes at the same time an increasingly important guarantee of its continuity.
... succession is only possible against the backdrop and within the framework of a common ritual. It can never take place by denying that ritual.
It can be said, therefore, that ideology, as that instrument of internal communication which assures the power structure of inner cohesion is, in the post-totalitarian system, something that transcends the physical aspects of power. Something that dominates it to a considerable degree and, therefore, tends to assure its continuity as well. It is one of the pillars of the system's external stability. This pillar, however, is built on a very unstable foundation. It is built on lies. It works only as long as people as willing to live within the lie.
Human beings are compelled to live within a lie, but they can be compelled to do so only because they are in fact capable of living in this way. Therefore not only does the system alienate humanity, but at the same time alienated humanity supports this system as its own involuntary master plan, as a degenerate image of its own degeneration, as a record of people's own failure as individuals.
The essential aims of life are present naturally in every person. In everyone there is some longing for humanity's rightful dignity, for moral integrity, for free expression of being a sense of transcendence over the world of existence. Yet, at the same time, each person is capable, to a greater of lesser degree, of coming to terms with living within the lie. Each person somehow succumbs to a profane trivialization of his inherent humanity, and to utilitarianism. In everyone there is some willingness to merge with the anonymous crowd and to flow comfortably along with it down the river of pseudo-life. This is much more than a simple conflict between two identities. It is something far worse: it is a challenge to the very notion of identity itself.
The profound crisis of human identity brought on by living within a lie, a crisis which in turn makes such a life possibly, certainly possesses a moral dimension as well; it appears, among other things, as a deep moral crisis in society. A person who has been seduced by the consumer value system, whose identity is dissolved in an amalgam of the accouterments of mass civilization, and who has no roots in the order of being, no sense of responsibility for anything higher than his own personal survival, is a demoralized person. The system depends on this demoralization, deepens it, is in fact a projection of it into society.
In the other words, the legal code - at least in several areas - is no more than a facade, an aspect of the world of appearances. Then why is it there at all? For exactly the same reason as ideology is there: it provides a bridge of excuses between the system and individuals, making it easier for them to enter the power structure and serve the arbitrary demands of power. The excuse lets individuals fool themselves into thinking they are merely upholding the law and protecting society from criminals. (Without this excuse, how much more difficult it would be to recruit new generations of judges, prosecutors, and interrogators!) As an aspect of the world of appearances, however, the legal code deceives not only the conscience of prosecutors, it deceives the public, it deceives foreign observers, and it even deceives history itself.
Like ideology, the legal code is an essential instrument of ritual communication outside the power structure. It is the legal code that gives the exercise of power a form, a framework, a set of rules. It is the legal code that enables all components of the system to communicate, to put themselves in a good light, to establish their own legitimacy. It provides their whole game with its rules and engineers with their technology. Can the exercise of post-totalitarian power be imagined at all without this universal ritual making it possible, serving as a common language to bind the relevant sectors of the power structure together? The more important the position occupied by the repressive apparatus in the power structure, the more important that it function according to some kind of formal code. How, otherwise, could people be so easily and inconspicuously locked up for copying banned books if there were no judges, prosecutors, interrogators, defense lawyers, court stenographers, and thick files, and if all this were not held together by some firm order? And above all, without that innocent-looking Section 100 on incitement? This could all be done, of course, without a legal code and its accessories, but only in some ephemeral dictatorship run by a Ugandan bandit, not in a system that embraces such a huge portion of civilized humankind and represents an integral, stable, and respected part of the modern world. That would not only be unthinkable, it would quite simply be technically impossible. Without the legal code functioning as a ritually cohesive force, the post-totalitarian system could not exist.
The entire role of ritual, facades, and excuses appears most eloquently, of course, not in the proscriptive section of the legal code, which sets out what a citizen may not do and what the grounds for prosecution are, but in the section declaring what he may do and what his or her rights are. Here there is truly nothing but "words, words, words." Yet even that part of the code is of immense importance to the system, for it is here that the system establishes its legitimacy as a whole, before its own citizens, before schoolchildren, before the international public, and before history. The system cannot afford to disregard this because it cannot permit itself to cast doubt upon the fundamental postulates of its ideology, which are so essential to its very existence. (We have already seen how the power structure is enslaved by its own ideology and its ideological prestige.) To do this would be to deny everything it tries to present itself as and, thus, one of the main pillars on which the system rests would be undermined: the integrity of the world of appearances.
If the exercise of power circulates through the whole power structure as blood flows through veins, then the legal code can be understood as something that reinforces the walls of those veins. Without it, the blood of power could not circulate in an organized way and the body of society would hemorrhage at random. Order would collapse.
Ivan Jirous was the first in Czechoslovakia to formulate and apply in practice the concept of a "second culture." Although at first he was thinking chiefly of nonconformist rock music and only certain literary, artistic, or performance events close to the sensibilities of those nonconformist musical groups, the term second culture very rapidly came to be used for the whole area of independent and repressed culture, that is, not only for art and its various currents but also for the humanities, the social sciences, and philosophical thought. This second culture, quite naturally, has created elementary organizational forms: samizdat editions of books and magazines, private performances and concerts, seminars, exhibitions and so on.
The primary purpose of the outward direction of these movements is always, as we have seen, to have an impact on society, not to affect the power structure, at least not directly and immediately. Independent initiatives address the hidden sphere; they demonstrate that living within the truth is a human and social alternative and they struggle to expand the space available for that life; they help - even though it is, of course, indirect help - to raise the confidence of citizens; they shatter the world of appearances and unmask the real nature of power. They do not assume a messianic role; they are not a social avant-garde or elite that alone knows best, and whose task it is to "raise the consciousness" of the "unconscious" masses (that arrogant self-projection is, once again, intrinsic to an essentially different way of thinking, the kind that feels it has a patent on some ideal project and therefore that it has the right to impose it on society). Nor do they want to lead anyone. They leave it up to each individual to decide what he will or will not take from their experience and work.
The pressure created by free thought, alternative values and alternatives behavior, and by independent social self-realization. The power structure, whether it wants to or not, must always react to this pressure to a certain extent. Its response, however, is always limited to two dimensions: repression and adaptation. Sometimes one dominates, sometimes the other.