The law on the « covid health pass », voted in the Assembly, goes before the French Senate. Flexibility guaranteed: paper formats accepted, presentation of a simple test — instead of a vaccine — tolerated. Gauges of up to a thousand people are established, ensuring the attendance of many bars, restaurants and cinemas. Nothing to worry about. We are not at the point of these extremities, which have been stirred up by a few furious people: biopolitical control, techno-sanitary totalitarianism, sorting of populations.
Out of concern for preserving life above all (without specifying the content attributed to this « life »), lined up in cohorts mobilized in the war on the virus, we have accepted the mask as a benevolent accessory: if not for yourself, do it for others. That sensitive individuals who share public space appear to each other through the expressiveness of their faces is too prosaic a reality to counterbalance fear.
So a vaccine, just think. It would only complete all the others on our vaccination record. Finally, we will live reassured. Masked, you never know, but reassured, back to the life before. Not only are we not there yet, but we will never get there.
Feeling overwhelmed by the call for pharmacological relief? Inappropriate » attitude. Before long, a decoder or conspiracy watcher will denounce your irrationalism, the faith given to the first pitch. However, there is no need to fantasize about the introduction of nanoparticles into vaccines in the hands of Gafam, or even to investigate the messenger RNA present in the latest vaccines, to affirm that with mass vaccination, we are already past that point.
By welcoming vaccinations, self-tests and other health protocols with open arms, responsible citizens are embracing a technological capitalism rush that is unique in its history of devastation. Since 2020, the ratio between the time taken to find a vaccine and the funding deployed has become inversely proportional. As Parts and Labor has shown (« Mutation: What It Means to Accelerate, » February 22, 2021), the cumulative sum of habit over ten years has been poured out in one year. The European Union spent 2 billion on pre-orders, before the Parliament declared to derogate from some rules on clinical trials, covering the dissemination of vaccines by the European regulation on GMOs (this is the case of messenger RNA vaccines). Lives had to be saved. Curtain. To say that all these bodies have an interest in doing what they do and are making such a lot of money is to become a conspiracy monger.
However, it is enough to follow in the footsteps of some of our masters to affirm it: it is typical of the industrial society to always consider » what will be produced tomorrow as something already potentially outdated » (Günther Anders, The Dead, 1964); as it is inherent to the medical enterprise that turns against health to reduce the » people born for suffering and pleasure to provisional and autonomous information loops » (Ivan Illich, « Medical care for immune systems? », 1994). These people understood that the logic of technological capitalism is to never stop there. And certainly not to stop and consider the flesh, the life affected, the way one feels about oneself.
The fastest mass vaccination operation in history makes everything possible. From the thinly veiled project of the French government to reserve the frequentation of certain places to « validated » immune systems controlled by smartphones, to the oblivion of the art of suffering and dying, suffocated under the protocols and figures ofevidence-based medicine. Obsolescence of society, man and health.
Who would be so obscurantist as to endanger his fellow human beings by a misplaced honor, when everything is safe, when one even claims to have sacrificed, in 2020, the economy to life? But the obscurantist is above all the one who prevents the powerless from grasping their own blindness, by making them believe that they are enlightened. In the interstices, it is perhaps a counter-society, scattered, which is called to be born. Constituted by all those who, not having any stamp of protest, will become one in fact. For they will not give up asking these primordial and now unacceptable philosophical questions: how can we be responsible for a faceless neighbor? And, finally, what is it to live and die as a mortal?
Renaud Garcia, high school philosophy teacher, essayist and member of Écran total