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B U R E A U O F P U B L I C S E C R E T S |
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Gangland and Philosophy(excerpts)
[...] “ ‘Protection” is the key word in the Garment Center racket. The process is as follows: One day you receive a visit from a gentleman who kindly offers to ‘protect’ you. If you are really naďve, you ask, ‘Protection against what?’ ” (S. Groueff & D. Lapierre, The Gangsters of New York.) [...] How can we comprehend the formation of our culture and of our philosophical and scientific information? Modern psychology has eliminated many of the doctrines that used to obscure this question. It seeks motives: why do we accept or refuse an “idea” or an imperative? [...] For example, someone becomes aware of situationist activity. He “understands” it and “rationally” follows its arguments. Then, in spite of his momentary intellectual agreement, he relapses. The next day he no longer understands us. We propose a slight modification of the psychological description quoted above, in order to grasp the play of forces that have prevented him from considering various things as “practicable” or even “thinkable” when we know they are possible. Let us examine this striking experimental reaction: “The trial of Dio and his accomplices begins. Then something extraordinarily scandalous takes place. The first witness, Gondolfo Miranti, refuses to talk. He denies all the depositions he has made before the FBI. The judge loses all patience. Furious, he resorts to the ultimate argument: ‘I order you to answer. If you do not, you will be sentenced to five years’ imprisonment!’ Without hesitation, Miranti accepts the five long years of prison. In the defendants’ box Johnny Dio, well dressed and smooth shaven, smiles ironically.” (Op. cit.) It is difficult not to recognize an analogous comportment in someone who doesn’t dare speak of problems as he knows they are. We have to ask: Is he a victim of intimidation? He certainly is. What is the mechanism common to these two sorts of fear? Miranti lived in gangland since his youth; this explains many things. “Gangland,” in Chicago gangster slang, means the domain of crime, of rackets. I propose to study the basic functioning of “the Organization,” in spite of the risks of getting involved: “As for the man who would try to set them free and lead them up to the light, do you not think that they would seize him and kill him if they could?” (Plato, The Republic, Book VII.) Philosophy must not forget that it has always spoken its part in the most burlesque, melodramatic setting. We should develop a little glossary of detourned words. I propose that “neighborhood” should often be read gangland. Similarly, social organization = protection. Society = racket. Culture = conditioning. Leisure activity = protected crime. Education = premeditation. [...] ATTILA KOTÁNYI Translated by Ken Knabb (slightly modified from the version in the Situationist International Anthology). No copyright. |
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