The Transparency Society

In a denarrativized, deritualized world, the ending only amounts to a breaking-off that gives pain and unsettles [der schmerzt und verstört]. Only in the frame of narration can the ending appear as completion. Without a narrative quality, an ending is always absolute loss, absolute lack. The processor knows no narration; therefore, it proves incapable of reaching a conclusion. The pilgrimage is a narrative event. For this reason, the itinerary is not a passage to be traversed as quickly as possible, but a path rich in significance. Being underway is charged with meanings such as atonement, healing, or thanksgiving. Because of this narrativity, pilgrimage cannot be accelerated. Moreover, the path of pilgrimage is a transition to a “there” [Dort]. In terms of temporality, the pilgrim is on the way to a future in which well-being or salvation [ein Heil] is expected. For this reason, he is not a tourist. The tourist sticks to the present, stays in the here-and-now. He is not underway in the proper sense. The ways he travels hold no significance, for they are not remarkable [sehenswürdig]. The tourist knows nothing of the rich significance, the narrativity, of the way. The way loses all narrative vigor and becomes an empty passage. This semantic impoverishment, the missing narrativity of space and time, is obscene

Both “processor” and “procession” derive from the Latin verb procedere, which means “to step forward.” The procession is harnessed by narration, which lends it tension. Processions stage special passages of a narration scenically. Scenography marks them. Because of their narrativity, a particular temporality inhabits them. Therefore it is neither possible nor meaningful to accelerate their procedere. Narration is not addition at all. The procedere of the processor, on the other hand, lacks all narrativity. Its activity has no image, no scenes. In contrast to the procession, it tells [erzählt] nothing. It simply counts [zählt]. Numbers are naked. Process, which likewise derives from the Latin verb procedere, is poor in narrativity because of its functionality. This makes it different from narrative sequence, which requires choreography or scenography. The functionally determined process is simply the object of steering or management. Society becomes obscene “when there is no longer a scene, when everything becomes inexorably transparent.”

holds consequences that exude transformative power. In this respect, it differs from experiencing [Erlebnis], which leaves what exists as it stands

The absence of narrativity distinguishes the processor from the procession, which is a narrative event

In contrast to calculation, thinking is not self-transparent. Thinking does not follow precalculated paths, but betakes itself into the open. According to Hegel, negativity inhabits thinking, which causes it to experience what transforms it. The negativity of becoming-different-from-oneself proves constitutive of thinking. Herein lies its difference from calculating, which always remains self-identical

Addition is more transparent than narration. Only a process that is additive and not narrative admits acceleration. Only the operation of a processor is wholly transparent, because it proceeds solely through addition. Rituals and ceremonies, in contrast, are narrative processes; they elude acceleration. It would be sacrilegious to seek to accelerate a sacrificial act. Rituals and ceremonies have their own temporality, their own rhythm and tact. The society of transparency abolishes all rituals and ceremonies because they do not admit operationalization; that is, they impede the accelerated circulation of information, communication, and production

they accelerate beyond purpose

Hyperactivity, hyperpro-duction, and hypercommunication are obscene

the body becomes obscene when it is reduced to the mere facticity of the flesh.

Accordingly, nakedness signifies the loss of the clothing of grace