Jean Baudrillard, The Intelligence of Evil

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Jean Baudrillard, The Intelligence of Evil

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"The AI slop aesthetic is more than a technical artifact or cultural curiosity. It’s the consumer-facing product of computational capitalism—created by transforming human culture into a standing reserve of data. Each uncanny image, synthetic influencer, and AI-generated article is part of a much wider transformation. Slop is waste, but it’s also fuel.
Slop is the product of a different kind of Krebs cycle. It begins when AI models are trained by devouring billions of images, videos, and texts from the internet, using neural networks with trillions of parameters that learn to identify patterns, relationships, and structures in the data. To digest all this requires staggering amounts of energy. Synthetic outputs are then excreted and then rapidly spread online. Then they are ingested once more, and the cycle continues.
This is the latest in a long evolution of industrial media that has been recognized by theorists and artists over decades. We could think of Vilém Flusser’s “technical images” in the 1980s, or Harun Farocki’s “operational images” in the early 2000s. Now we have “metabolic images.” Metabolic images are visual material made by consuming billions of other images to be broken down and absorbed by AI models via a gargantuan infrastructure that absorbs energy and water, and excretes media, atmospheric carbon, and other pollutants. If we consider all the forms of generative AI, including text, images, code, and video, it is fundamentally metabolic media. It has a burn rate that is astronomical and growing, and is now directly competing with humans for basic resources like land, energy, minerals, and fresh water.
Karl Marx once described the shift from rural to urban living under capitalism as a disrupted metabolic process. In pre-industrial societies, waste easily cycled back into production—human and animal feces from small farms returned to the earth as fertilizer, maintaining soil fertility and sustaining agriculture. But industrial modernity broke this cycle. As masses of people migrated to cities, the human waste that once nourished fields began accumulating as urban pollution.
People threw excrement into the streets, depriving rural soils of essential nutrients. Soils became depleted, which then required the introduction of artificial fertilizers, exacerbating a cycle of environmental degradation. John Bellamy Foster later called this phenomenon a “metabolic rift”: the systemic disruption of ecological and metabolic processes by capitalist production. Sociologists like Jason W. Moore trace these metabolic rifts back to capitalism’s origins in the sixteenth century, and they resurface in new forms as each phase of industrial development reorganizes the planet.
The turn toward massive, data-heavy generative AI is driving a new and dramatic metabolic rift. It’s affecting the environment, patterns of work, supply chains, culture, and visuality itself. And it’s filling information ecosystems with torrents of shit, endless digital detritus which is never properly flushed out. Instead, it is fed back into the system as raw material for the next generation of AI models. This is the basic material cycle of AI’s metabolism: consumption and excretion patterns where AI-generated images have material consequences and consequences for our materials." —Kate Crawford, Eating the Future: The Metabolic Logic of AI Slop
Beyond the Black Rainbow (2010) dir. Panos Cosmatos
I went to another world, Rosemary. I see what others cannot see. I looked into the eye of God. And it looked backed through me. It looked through everything.
It is in the Virtual that we have the ultimate predator and plunderer of reality, secreted by reality itself as a kind of self-destructive viral agent. Reality has fallen prey to Virtual Reality, the final consequence of the process begun with the abstraction of objective reality - a process that ends in Integral Reality. What we have in virtuality is no longer a hinter world: the substitution of the world is total; this is the identical doubling of the world, its perfect mirroring, and the matter is settled by the pure and simple annihilation of symbolic substance. Even objective reality becomes a useless function, a kind of waste that is ever more difficult to exchange and circulate. We have moved, then, from objective reality to a later stage, a kind of ultra-reality that puts an end to both reality and illusion.
Jean Baudrillard, The Intelligence of Evil

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« Today, all time-consuming practices, such as trust, loyalty, commitment and responsibility, are disappearing. […] I think trust is a social practice, and today it is being replaced by transparency and information. Trust enables us to build positive relationships with others, despite lacking knowledge. In a transparency society, one immediately asks for information from others. Trust as a social practice becomes superfluous. The transparency and information society fosters a society of distrust. »
— Byung-Chul Han, “I Practise Philosophy as Art”
For the last 400 years or so science has relied on an «objectivity» provided by rational thinking and measurements. The empirical method introduced by the British philosopher William Bacon had done away with scholastic speculation even though empiricism retained a discursive way of communicating arguments. But as the preceding chapters suggest, an «objective science» is incomplete because it fails to take into account the living human observer. If it is to be more reliable and insightful, science needs to go a step further and include shared embodied experience in its methodology. It should continue to rely on third-person «objective» methods of empirical observation and intellectual reasoning, but it must also introduce irreducible subjective meaning as a necessary element.
...
Enlivenment means to profoundly rethink our relationship to the world, to the whole – and to other individuals who are selves like us. It means to overcome the dualistic gap that stands at the base of so many annoying, unnecessary dichotomies of thought and feeling that are deeply engrained in our epoch. Dualistic thinking prevents us from coming into contact with reality and understanding it – on both the empirical and semiotic side of our existence. Enlivenment, by contrast, puts the life into the centre. It begins with the foundational premise that we are embodied selves and therefore we know what it means to be animated parts of a living world. We know how it feels to be in the world and to be an individual. This is the deepest knowledge that we can access. Why should such inquiries be off-limits to science and banished from economics and public policy?
Andreas Weber, Enlivenment: Towards a fundamental shift in the concepts of nature, culture and politics
It is the twilight zone between past and future that is the precarious world of transformation within the chrysalis. Part of us is looking back, yearning for the magic we have lost; part is glad to say goodbye to our chaotic past; part looks ahead with whatever courage we can muster; part is excited by the changing potential; part sits stonestill not daring to look either way. Individuals who consciously accept the chrysalis, whether in analysis or in life's experience, have accepted a life/death paradox, a paradox which returns in a different form at each new spiral of growth. If we accept this paradox, we are not torn to pieces by what seems to be intolerable contradiction. Birth is the death of the life we have known; death is the birth of the life we have yet to live.
Marion Woodman, The Pregnant Virgin: A Process of Psychological Transformation
this constant becoming.
There’s still snow under the trees, a bright blanket beneath the gray trunks and the blush of reddening maple buds. Last night, a tiny sliver of moon hung in the deep-blue dark of early spring. That new moon ushers in our Anishinaabe new year—the Zizibaskwet Giizis, Maple Sugar Moon. It is when the earth starts to wake up from her well-deserved rest and renews her gifts to the people. To celebrate, I’m going sugaring.
Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

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“Then, for the first time in my life, I was really aware of another person’s body, of another person’s smell. We had our arms around each other. It was like a holding in my hand some rare, exhausted, nearly doomed bird which I had miraculously happened to find.”
— James Baldwin, from Giovanni’s Room
“It’s astounding the first time you realize that a stranger has a body – the realization that he has a body makes him a stranger. It means that you have a body, too. You will live with this forever, and it will spell out the language of your life.”
— James Baldwin, If Beale Street Could Talk
I looked back to the shattered village, the houses subsiding into the shingle. There seemed to be something emblematic in the many fates of Tide Mills, a lesson that if I only could grasp it might stand me in good stead. But what struck me instead was a sense of foreshortening, as if my own time was already sinking out of view. If we could glimpse the people who will one day walk amidst our ruins [...] I think we would be paralysed, like the men on the island of the sirens [...] who sat in their flowering meadow unable to move a muscle or draw a breath until the hide rotted from their bones in strips. It's a mercy that time runs in one direction only, that we see the past but darkly and the future not at all. But we have an inkling of what lies ahead, for against the ruins of the ages it is apparent that our time is nothing more than the passing of a shadow and that our lives - was it Derek Jarman who said this too? - run like sparks through the stubble. The tenacity of our physical remains, their unwillingness to fully disappear, is at odds with whatever spark provides our animation, for the whereabouts of that after death is a mystery yet to be unpicked. What is this world, really? We're told we have infinite choice and yet there's so much that occurs beyond the perimeters of our command. We do not know why we're set down here and though we may choose the moment when we leave, not a single one of us can shift the position we've been assigned in time, nor bring back those we love once they have ceased to breathe. To reclaim the dead there's been invented no programme, no potion, no spell, not since Christ stood at the threshold of Lazarus's grave and ordered him Come out. The dead have gone to wherever they go and even now they forget our names, as Anticlea, the mother of Odysseus, is said to have done until she drank from the trench of sheep's blood that her son had poured and so recovered for a moment the semblance of a human heart.
Olivia Laing, To The River
Those days of blistering cold are almost always accompanied by a kind of light that is so pure and crystallized it feels like salvation, if salvation could feel like anything. There is a type of winter light, a cold light seeming warm, a light that, when beamed through a windowpane, feels like it clears whatever it touches, maybe even forgives it. It is a light that makes you forget death, a light that makes you wonder if death is even possible. It is a light like water, as beautiful as it is full of life.
— Devin Kelly, Ordinary Plots: Jenny George’s “Reprieve”

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happyend (2024) dir. neo sora
The Zen approach is to enter right into the object itself and see it, as it were, from the inside. To know the flower is to become the flower, to be the flower, to bloom as the flower, and to enjoy the sunlight as well as the rainfall. When this is done, the flower speaks to me and I know all its secrets, all its joys, all its sufferings; that is, all its life vibrating within itself. Not only that: along with my "knowledge" of the flower I know all the secrets of the universe, which includes all the secrets of my own Self, which has been eluding my pursuit all my life so far, because I divided myself into a duality, the pursuer and the pursued, the object and the shadow. No wonder that I never succeeded in catching my Self, and how exhausting this game was! Now, however, by knowing the flower I know my Self. That is, by losing myself in the flower I know my Self as well as the flower. I call this kind of approach to reality the Zen way, the antescientific or metascientific or even antiscientific way. This way of knowing or seeing reality may also be called conative of creative. While the scientific way kills, murders the object and by dissecting the corpse and putting the parts together again tries to reproduce the original living body, which is really a deed of impossibility, the Zen way takes life as it is lived instead of chopping it to pieces and tying to restore its life by intellection, or in abstraction gluing the broken pieces together. The Zen way preserves life as life; no surgical knife touches it.
Zen Buddhism and Psychoanalysis
Erich Fromm