137.
The Middle Ages, this incomplete mythical world whose perfection lay outside it, is the moment when cyclical time, which still regulates the greater part of production, is really chewed away by history. A certain irreversible temporality is recognized individually in everyone, in the succession of stages of life, in the consideration of life as a journey, a passage with no return through a world whose meaning lies elsewhere: the pilgrim is the man who leaves cyclical time and becomes in reality the traveller that everyone is symbolically. Personal historical life still finds its fulfillment within the sphere of power, within participation in struggles led by power and in struggles over disputed power; but the irreversible time of power is shared to infinity under the general unification of the oriented time of the Christian era, in a world of armed faith, where the game of the masters revolves around fidelity and disputes over owed fidelity. This feudal society, born out of the encounter of “the organizational structure of the conquering army as it developed during the conquest” with “the productive forces found in the conquered country” (German Ideology) and in the organization of these productive forces one must count their religious language divided the domination of society between the Church and the state power, in turn subdivided in the complex relations of suzerainty and vassalage of territorial tenures and urban communes. In this diversity of possible historical life, the irreversible time which silently carried off the underlying society, the time lived by the bourgeoisie in the production of commodities, in the foundation and expansion of cities and in the commercial discovery of the earth–practical experimentation which forever destroyed all mythical organization of the cosmos–slowly revealed itself as the unknown work of this epoch when the great official historical undertaking of this world collapsed with the Crusades.
169.
The society that molds all of its surroundings has developed a special technique for shaping its very territory, the solid ground of this collection of tasks. Urbanism is capitalism’s seizure of the natural and human environment; developing logically into absolute domination, capitalism can and must now remake the totality of space into its own setting.
170.
The capitalist need which is satisfied by urbanism in the form of a visible freezing of life can be expressed in Hegelian terms as the absolute predominance of “the peaceful coexistence of space” over “the restless becoming in the passage of time.”
171.
If all the technical forces of capitalism must be understood as tools for the making of separations, in the case of urbanism we are dealing with the equipment at the basis of these technical forces, with the treatment of the ground that suits their deployment, with the very technique of separation.
172.
Urbanism is the modern fulfillment of the uninterrupted task which safeguards class power: the preservation of the atomization of workers who had been dangerously brought together by urban conditions of production. The constant struggle that had to be waged against every possible form of their coming together discovers its favored field in urbanism. After the experiences of the French Revolution, the efforts of all established powers to increase the means of maintaining order in the streets finally culminates in the suppression of the street. “With the present means of long-distance mass communication, sprawling isolation has proved an even more effective method of keeping a population under control,” says Lewis Mumford in The City in History, describing “henceforth a one-way world.” But the general movement of isolation, which is the reality of urbanism, must also include a controlled reintegration of workers depending on the needs of production and consumption that can be planned. Integration into the system requires that isolated individuals be recaptured and isolated together: factories and halls of culture, tourist resorts and housing developments are expressly organized to serve this pseudo-community that follows the isolated individual right into the family cell. The widespread use of receivers of the spectacular message enables the individual to fill his isolation with the dominant images–images which derive their power precisely from this isolation.
173.
For the first time a new architecture, which in all previous epochs had been reserved for the satisfaction of the ruling classes, is directly aimed at the poor. The formal poverty and the gigantic spread of this new living experience both come from its mass character, which is implicit in its purpose and in modern conditions of construction. Authoritarian decision, which abstractly organizes territory into territory of abstraction, is obviously at the heart of these modern conditions of construction. The same architecture appears in all industrializing countries that are backward in this respect, as a suitable terrain for the new type of social existence which is to be implanted there. The threshold crossed by the growth of society’s material power alongside the lag in the conscious domination of this power, are displayed as clearly by urbanism as by problems of thermonuclear armament or of birth control (where the possibility of manipulating heredity has already been reached).
174.
The present is already the time of the self-destruction of the urban milieu. The explosion of cities which cover the countryside with “formless masses of urban residues” (Lewis Mumford) is directly regulated by the imperatives of consumption. The dictatorship of the automobile, pilot-product of the first phase of commodity abundance, has been stamped into the environment with the domination of the freeway, which dislocates old urban centers and requires an ever-larger dispersion. At the same time, stages of incomplete reorganization of the urban fabric polarize temporarily around “distribution factories,” enormous shopping centers built on the bare ground of parking lots; and these temples of frenzied consumption, after bringing about a partial rearrangement of congestion, themselves flee within the centrifugal movement which rejects them as soon as they in turn become overburdened secondary centers. But the technical organization of consumption is only the first element of the general dissolution which has led the city to the point of consuming itself.
175.
Economic history, which developed entirely around the opposition between town and country, has reached a level of success which simultaneously cancels out both terms. The current paralysis of total historical development for the sake of the mere continuation of the economy’s independent movement makes the moment when town and country begin to disappear, not the supersession of their cleavage, but their simultaneous collapse. The reciprocal erosion of town and country, product of the failure of the historical movement through which existing urban reality should have been surmounted, is visible in the eclectic melange of their decayed elements which cover the most industrially advanced zones.
177.
“The countryside shows the exact opposite: isolation and separation” (German Ideology). Urbanism destroys cities and reestablishes a pseudo-countryside which lacks the natural relations of the old countryside as well as the direct social relations which were directly challenged by the historical city. A new artificial peasantry is recreated by the conditions of housing and spectacular control in today’s “organized territory”: the geographic dispersal and narrowmindedness that always kept the peasantry from undertaking independent action and from affirming itself as a creative historical force again today become characteristics of the producers–the movement of a world which they themselves produce remaining as completely beyond their reach as the natural rhythm of tasks was for the agrarian society. But when this peasantry, which was the unshakable foundation of “Oriental despotism” and whose very fragmentation called for bureaucratic centralization reemerges as a product of the conditions of growth of modern state bureaucracy, its apathy must now be historically manufactured and maintained; natural ignorance has been replaced by the organized spectacle of error. The “new towns” of the technological pseudo-peasantry clearly inscribe on the landscape their rupture with the historical time on which they are built; their motto could be: “On this spot nothing will ever happen, and nothing ever has.” It is obviously because history, which must be liberated in the cities, has not yet been liberated, that the forces of historical absence begin to compose their own exclusive landscape.
179.
The greatest revolutionary idea concerning urbanism is not itself urbanistic, technological or esthetic. It is the decision to reconstruct the entire environment in accordance with the needs of the power of the Workers’ Councils, of the anti-statist dictatorship of the proletariat, of enforceable dialogue. And the power of the Councils which can be effective only if it transforms existing conditions in their entirety, cannot assign itself a smaller task if it wants to be recognized and to recognize itself in its world.
192.
Spectacular consumption which preserves congealed past culture, including the recuperated repetition of its negative manifestations, openly becomes in the cultural sector what it is implicitly in its totality: the communication of the incommunicable. The flagrant destruction of language is flatly acknowledged as an officially positive value because the point is to advertise reconciliation with the dominant state of affairs–and here all communication is joyously proclaimed absent. The critical truth of this destruction the real life of modern poetry and art is obviously hidden, since the spectacle, whose function is to make history forgotten within culture, applies, in the pseudo-novelty of its modernist means, the very strategy which constitutes its core. Thus a school of neo-literature, which simply admits that it contemplates the written word for its own sake, can present itself as something new. Furthermore, next to the simple proclamation of the sufficient beauty of the decay of the communicable, the most modern tendency of spectacular culture–and the one most closely linked to the repressive practice of the general organization of society–seeks to remake, by means of “team projects,” a complex neo-artistic environment made up of decomposed elements: notably in urbanism’s attempts to integrate artistic debris or esthetico- technical hybrids. This is an expression, on the level of spectacular pseudo-culture, of developed capitalism’s general project, which aims to recapture the fragmented worker as a “personality well integrated in the group,” a tendency described by American sociologists (Riesman, Whyte, etc.). It is the same project everywhere: a restructuring without community.
