The Mythmaker

On the benches of the Paris school where I wore out my first pair of jeans I made friends with a skinny red-faced boy named Olivier, whose runaway mythomania made his company irresistible. With him around, there was no need to go to the movies. Olivier’s friends had the best seats in the house, and the film was a miracle of invention. On Monday he would amaze us with a weekend saga straight out of the Thousand and One Nights. If he had not spent Sunday with Johnny Hallyday it was because he had gone to London to see the new James Bond, unless he had been driving the latest Honda. (Japanese motorbikes, just then arriving in France, were all the rage in schoolyard discussions.) From morning to night our friend fed us small lies and gross fabrications, brazenly inventing new stories even when they contradicted preceding ones. An orphan at 10 a.m., an only son at noon, he could dig up four sisters by mid-afternoon, one of them a figure-skating champion. As for his father - in reality a sober civil servant - he became, depending on the day, the inventor of the atom bomb, the Beatles’ manager, or General de Gaulle’s unacknowledged son. Since Olivier himself neglected to give coherence to the dishes he served up, we would have been the last to expect consistency of him. When he came out with some utterly outlandish fable we would voice tentative doubts, but he defended his good faith with such indignant protest of ‘I swear!’ that we would swiftly back down.

When I last checked, Olivier was neither a fighter pilot nor a secret agent nor adviser to an Emir (careers he once considered). Fairly predictably, it is in the advertising world that he wields his inexhaustible faculty for gilding every lily.

Twenty-twenty.

We need individual stories. Without individuals we see only numbers: a thousand dead, a hundred thousand dead, 'casualties may rise to a million'. With individual stories, the statistics become people — but even that is a lie, for the people continue to suffer in numbers that themselves are numbing and meaningless. Look, see the child's swollen, swollen belly, and the flies that crawl at the corners of his eyes, his skeletal limbs: will it make it easier for you to know his name, his age, his dreams, his fears? To see him from the inside? And if it does, are we not doing a disservice to his sister, who lies in the searing dust beside him, a distorted, distended caricature of a human child. And there, if we feel for them, are they now more important to us than a thousand other children touched by the same famine, a thousand other young lives who will soon be food for the flies' own myriad squirming children?

We draw our lines around these moments of pain, and remain upon our islands, and they cannot hurt us. They are covered with a smooth, safe, nacreous layer to let them slip, pearl-like, from our souls without real pain.

Fiction allows us to slide into these other heads, these other places, and look out through other eyes. And then in the tale we stop before we die, or we die vicariously and unharmed, and in the world beyond the tale we turn the page or close the book, and we resume our lives.

A life, which is, like any other, unlike any other.

Reality is disappearing.

The disappearance of God has left us facing reality and the ideal prospect of transforming this real world. And we have found ourselves confronted with the undertaking of realizing the world, of making it become technically, integrally real.

···

Now, the world, even freed from all illusion, does not lend itself at all to reality. The more we advance in this undertaking, the more ambiguous it becomes, the more it loses sight of itself. Reality has barely had time to exist and already it is disappearing…

It is the excess of reality that makes us stop believing in it. The saturation of the world, the technical saturation of life, the excess of possibilities, of actualization of needs and desires. How are we to believe in reality once its production has become automatic?

The real is suffocated by its own accumulation. There is no way now for the dream to be an expression of a desire since its virtual accomplishment is already present.

Deprivation of dreams, deprivation of desire. And we know what mental disorder sleep deprivation induces.

Deep down, the problem is the same as with the ‘accursed share’: the problem of the surplus – not the lack, but the excess of reality – of which we no longer know how to rid ourselves.

There is no longer any symbolic resolution, by sacrifice, of the surplus, except in accidents or by the irruption of an anomic violence which, whatever its social or political determinations, is always a challenge to this irresistible objective constraint of a normalized world.

···

The eclipse of God left us up against reality. Where will the eclipse of reality leave us?

The flip side of fame.

- What's wrong?

I shrugged.

- Did something happen at school?

I shrugged.

- I have something that will cheer you up.

She handed me a large white envelope. It was addressed to My Biggest Fan. I tore the envelope open and pulled out a large color photograph of Steve Austin. There was handwriting across the bottom of the photo.

For Sharon, it read. Love, Lee Majors.

- Who's Sharon? I asked my mother.

She shrugged.

- Who's Lee Majors? I asked.

She shrugged.

- They probably got your name wrong, she said.

- Which name? I asked.—Sharon or Lee Majors?

- Sharon. Lee Majors is the actor.

- What actor?

- The actor that plays Steve Whatever His Name Is.

- But I didn't want an actor's signature. I wanted Steve Austin's signature.