SCIENCE ROAD
Journal
SCIENCE ROAD JOURNAL
Year: 2014
Volume: 02
Issue: 02
Pages: 112-123
Ideological Transfiguration: Apocalyptic Vision of Human Condition
Bahee Hadaegh
Ph.D. Assistant Prof. English Literature, Shiraz University, Department of Foreign Languages
&Linguistics, Faculty of Literature and Humanities, Eram Sq., Eram Paradise, Shiraz UniversityIran
Tohid Teymouri
M.A. Shiraz University, Department of Foreign Languages & Linguistics, Faculty of Literature
and Humanities, Eram Sq., Eram Paradise, Shiraz University- Iran
Ahmadi Alimorad
Dept. of Foreign Languages and Literature, Faculty of Literature and Humanities, Islamic Azad
University, Kermanshah Branch, Kermanshah, Iran
Abstract:
This paper explores the concept of transfiguration (in physical sense) according to the discourse of apocalypse. Initially,
apocalypse is introduced as a discourse and approached from Foucauldian methodology; transfiguration is theorized in
relationship with apocalypse, and will be applied to Rhinoceros (Eugène Ionesco, 1959, play), 28 Days Later (Danny Boyle,
2002, film), and I Am Legend (Francis Lawrence, 2007, film Adaptation of Matheson’s novel) as the cultural products of this
discourse. Then, transfiguration is defined as dysfunction of ideology in which Fascism in Rhinoceros and Capitalism in 28
days later and I Am Legend transform their subjects to peculiar entities. Each ideology successively transfers its subjects into
the realms of rhinoceritis, zombification, and vampirization. Capitalism, through creating consumer society and subject
homogenization, leads them to transfigured entities depicted in apocalyptic vision. Ideological dysfunction evolves into
dysfunction of identity formation which affects culture, and the result will be genetically changed human beings. The whole
process is depicted as a movement of human and culture to post-human and post-humanism. This paper is a political reading
of ideologies that subjugate human and transfigure (also transfer) him to other entities.
Keywords:
transfiguration, discourse, ideology, identity, and posthumanism
Corresponding Author: Alimorad Ahmadi
Email: [email protected]
Acceptance Date: 1/26/2014
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1. Introduction
1.1. Apocalypse as a Discourse
Foucault believes that a discourse keeps its presence in time by steady and monolithic patterns or codes within a
system which supports and guarantees each other in connected orders. In every formation of a discourse, the first
attempt is finding ways for emergence; emergence of themes, concepts, principles and systematic theories of
discourse. The second important matter for a discourse is attendance and manifestation for existence. Every
discourse is a network of codes which structures and unifies it in a reasonable way. For preserving that unity, a
discourse develops its condition in its history of appearance. Every discourse tries to fix its attendance in cultural
and social events by expanding its rules. A discourse, then, is made known by regular presence showing itself as a
symptom. Symptom and inclination toward discourse are seen in a specific social or cultural period by indication
and expression of a complete and solid codification in productions of that time. These symptoms and inclinations are
manifested and developed by the statements of the discourse. Foucault believes that statements are the rules which
make an expression. It may be a phrase, a proposition, or a speech act which is discursively meaningful (92).
Prior to explaining apocalypse as a discourse, this part of the study tries to review its symptom in contemporary
history. In the realm of literary production, there are many authors like H.G. Wells, Orwell, J.G. Ballard, Philip K.
Dick, and McCarthy who have used apocalyptic features in their works. In cinema, they deal with different subject
matters like war in Dr. Strangelove(1964), or Crack in the World(1965), natural phenomena in The Day After
Tomorrow(2004), or 2012(2009), theological happenings in The Exorcist(1973), or The Passion of Christ(2004),
strange occurrence in E.T (1982), Alien series, or The Terminator series, and finally plague and infection which will
be examined in detail as the central subject matter of transfiguration in this study.
Prediction for end of the world has a long history, but it has become an important subject from 1890. After that time,
the gap between predictions has become closer showing that apocalypse has penetrated more and more to the culture
and life of people. From 1980, apocalypse has become every year discussion and it depicts itself as a vital subject of
time. 2000 to 2012 are the years when cultural products of apocalypse have reached its culmination. This
chronological outlook shows that symptom of apocalypse has emerged as a discourse from 1809 and has kept its
appearance and attendance with increasing attention.
Apocalypse as a discourse has its characteristics in real world. What makes apocalypse remain in cultural products is
its real presence with its features in contemporary history. Wars like Vietnam War, Arab–Israeli War, Persian Gulf
War, assault to Iran by Iraq, War after September 2009, and many others; natural phenomena like Global Warming,
Earthquakes in Japan, Tsunamis, theological happenings like Islamic Awakening, Muslim terror in the West, and
western tendencies for eastern mysticism are among the contemporary events. These events have strengthened
apocalyptic view to the world focusing on the motif of final destruction. One of the manifestations of apocalyptic
vision is plague and infection. Society and civilization turn down with spread of infection where human bodies
change to hostile and assaulting dehumanized creatures. The theme of infection in cultural products is strengthened
by contemporary illnesses like SARS, AIDS, HIN1, and etc. They globally infect many people in a short period of
time. Representation of these universal events and phenomena is penetrated to cultural and social products. This part
of the study tries to demonstrate examples for apocalyptic transfiguration represented as epidemic diseases and
widespread infection.
Apocalypse as a discourse includes subject formation and its identity. It portrays subjects with altered identities that
have been changed through time. In apocalypse, subjects are decentralized and hybrid entities. It tries to depict
subjects after some events, processes, effects, and possibilities. Human existence is endangered by anti-human
thoughts or entities which cause inferiority of human. It shows the process of transition which is significantly a turn
to catastrophe for humanity. So, disintegration and fragmentation of identity or dehumanization are attributes of
apocalyptic cultural products.
Corresponding Author: Alimorad Ahmadi
Email: [email protected]
Acceptance Date: 1/26/2014
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Apocalypse deals with likelihood of a new pattern that is structured by disorder. It depicts destruction of human
history and humanity. In apocalypse, chaos and disorder are everywhere; decadence and degeneration are going on
with living and order which are coming to an end. In most of the apocalyptic works, anarchy is one of the main
elements of society. The world is changed and social disorder embraces condition of living. It is reinforced by
violence that originates from power structure of society.
Apocalypse is accompanied by terror and dread. It is produced as a concern for future which is fortified by likely
menace to society and culture. Social and cultural breakdown is followed by annihilation of ruling power and a
replacement in power structure. In fact, it shows rejection of meta-narratives like economy, politics, and history. It
repudiates dominance of an ideology on subjects because it brings about social and personal catastrophe. Most of
apocalyptic works have dystopian outlook toward ideologies as met narrative. In this condition, everything is worse
than present and there is little hope for release from critical and grave condition.
1.2. Representations of Apocalyptic Infection
Apocalyptic infection has a clear structure and procedure. At first, symptoms of transfiguration emerge. This
symptom includes continual development towards becoming more human. The activity of transfiguration is
epidemic and is developed with a continual pace. Hostile and anti-humanistic behaviors are observed by those who
are transfigured. The remaining humans struggle to save their life and civilization. There are also resisting group
against the process of transfiguration.
Although Rhinoceros by Ionesco has been analyzed by discourse of the Absurd, it has more affinities with discourse
of apocalypse. In the three acts of Rhinoceros, the inhabitants of town turn into rhinoceroses; people are gradually
changing and everybody receives this phenomenon. Everybody turns into rhino and the play reveals that free will
does not work, but it has deterministic features determining human destiny. Change, in this play, is epidemic and
covers all subjects. One of the main elements of apocalyptic vision which is depicted in other works is violence.
Violence is performed by the transformed, hostile monsters that are against humanity. During the play, only
Bérenger is resisting this transfiguration and is withstanding the problem of changing. Bérenger is in disagreement
with new morality which is supported by dominant ideologies of that time. He does not succumb to the ideology that
is anti-humanistic. As an individual, he refuses to conform to a fixed ideology. He is against rhinoceritis.
Now I‘m all on my own. [He locks the door carefully, but angrily.] But they won‘t get me. [He carefully closes the
windows.] You won‘t get me! [He addresses all the rhinoceros heads.] I‘m not joining you; I don‘t understand you!
I‘m staying as I am. I‘m a human being. A human being. … The only solution is to convince them_ but convince
them of what? Are the changes reversible, that‘s the point? Are they reversible? (111, 12)
In 28 days later (2002), four weeks after a mysterious, incurable virus spread throughout the UK, a handful of
survivors try to find sanctuary. The plot depicts the breakdown of society following the accidental release of a
highly contagious virus. It focuses upon the struggle of four survivors to cope with the destruction of the life they
once knew. In this movie, human beings have been transfigured to zombies under release of infection. Jim wakes up
in hospital from a long coma and finds him alone in the city. He is then attacked by zombies in a church and runs.
He is saved by two persons who explain him what has happened. In I am legend (2007), years after a contagious
disease kills most of the people and transforms the rest into monsters, the sole survivor in New York City struggles
to find a cure. He is left alone in the city:
My name is Robert Neville. I am a survivor living in New York City. I am broadcasting on all AM frequencies. I
will be at the South Street Seaport every day at mid-day, when the sun is highest in the sky. If you are out there... if
anyone is out there... I can provide food, I can provide shelter, I can provide security. If there's anybody out there...
anybody... please. You are not alone. (23:12)
Corresponding Author: Alimorad Ahmadi
Email: [email protected]
Acceptance Date: 1/26/2014
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In this movie, the protagonist is struggling with vampires. He is attempting to save humanity and return human life
to monsters that has been transfigured through an epidemic disease. He hunts a vampire and conducts some
experiments on her in order to find the cure. Many times he fails but finally succeeds to save the transfigured.
Like Rhinoceros, these works depict an apocalyptic vision of the end of the world where human beings have turned
to something else. In these works, humanity is destroyed by a rush transformation of the people leading to a reversed
civilization. Population is involved in a process of anti-human activity. The last survivors who are not conforming to
the movement become heroes because they believe in humanity. They aren‘t dehumanized or depersonalized by
what everybody is. They are supportive and admirers of their originality and individuality. For example in I Am
Legend, Robert Neville is doing some experiments on the transfigured creatures in order to return them to human
condition. He has lost his family and friends but he is not disappointed. Through Rhinoceros to I am legend and 28
days later, it is possible to depict connection by considering them as the product of apocalyptic discourse where in a
dystopian world, human beings are transfigured to different creatures as rhinoceros, zombies, and vampires. In
Rhinocéros, the first appearance of a rhino is in a café which shocks everybody. In 28 Days Later, ― … the whole of
London -- and possibly every place else -- has been substantially depopulated. The churches and alleyways are
littered with corpses and fast-moving, red-eyed ''infected'' roam the streets looking for prey‖ (Scott, 2003). And in I
Am Legend, the first appearance of a vampire is in a house where Neville‘s dog moves.
1.3. Apocalypse and Transfiguration
How does apocalypse define transfiguration? Apocalyptic vision shows human subjects as victims of ideology
which attempts to homogenize them in order to keep its presence and power. These works depict the influence of
ideology on human as a procedure of infection, where everybody becomes infected by orders, ideas, and structures
of ideologies. The medium of ideologies for such kind of infection is mostly media. Media operates like a virus
infecting a large number of subjects in a short period of time. Infected ones are compelled to depart from self and
identity and become good excuses for orders of ideology. Heroes of these works rebel against the dominance of
ideologies over human. They are against Fascism, Communism, Capitalism and other similar ideologies.
Apocalyptic transfiguration which has a dystopian view to the end of human life and world is a cultural and social
movement where a turn happens in intellectual and physical features of human. It introduces a developed posthuman having distinctive standards with more adaptation to cultural and social condition. Rhinoceritis,
zombification, and vampirization alongside with other similar depiction of transfigurations attack absence of selfdetermination and freedom of thought and ask for dependence, individuality, and originality. These forms of
transfiguration also condemn homogenization and totalitarianism of ideologies to gain more power and dominance.
The transfiguration that is defined by apocalypse, as a failure of ideology in subjecting, is represented in cultural
products as a breaking from natural body. The violation is depicted in violence of the transfigured creatures. In
Rhinoceros, everybody becomes hostile to human figure. In 28 Days Later and I Am Legend, violation is shown
through hostility, red eyes, thirst for blood, and intolerance to light. Disintegration which is seen in the body is the
representation of disintegration that takes place in identity.
2. Ideological Transfiguration in Process
Two dysfunctions are defined for this kind of transfiguration. Initially, a dysfunction in ideology takes place.
Dysfunction of ideology dehumanizes subjects. It takes human traits from human and turns him into the subject it
needs. After subjecting, subjects become machines who perform orders and rules of ideology. This dysfunction
results in dysfunction of identity formation. Dysfunction of identity formation de-individualizes human beings.
Corresponding Author: Alimorad Ahmadi
Email: [email protected]
Acceptance Date: 1/26/2014
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Subjects lose traits and features of an individual and cannot develop. Therefore, their identity is changed and they
become other than human.
2.1. Dysfunction of Ideology
2.1.1. Systemizing
Zizek in his book living in the End Times declares that ―the global capitalist system is approaching an apocalyptic
zero-point. Its ―four riders of the apocalypse‖ are comprised by the ecological crisis, the consequence of the
biogenetic revolution, imbalances within the system itself, and the explosion growth of social divisions and
exclusives‖ (X). By a close examination, it becomes clear that capitalism faces with rider hierarchism. In works
discussed above, an apocalypse happens by the system which is inadequate and inappropriate. System as an
ideology is not complete and monolithic with imbalances that occur between advantages and disadvantages of
system. Dysfunction of system is the first step in decline of culture and society. In Rhinoceros, dysfunction is in
fascism and racism that Ionesco represents. In later works, this dysfunction is attributed to capitalism. Imbalances
and disharmonious orders and structures cause changes and alterations according to those imbalances in culture.
Respective to function of system, culture evolves and is shaped by its structure. As culture and genetics coevolve,
human nature is genetically changed and becomes representative of system. Therefore, human genetically evolves
and social divisions take place between conformists to ideology and those who resist. Violence and struggle between
divisions rise and society becomes destabilized and insecure. By intensification of divisions and departures, culture
and society move more and more toward apocalypse.
Transfigured creatures like zombies and vampires are the result of dysfunction of capitalism in society. These
monsters are representatives of dominant presence of an ideology which influences its subjects for its own benefit.
Those who are consumers of orders and ideas in capitalist society will become other than human as zombies or
vampires who are desire-machines of capitalism to infect more subjects and guarantee its benefits. Products of
capitalism, both in animate and inanimate sense, are the reason of spreading panic and despair, decomposition of
social and economic structures, and dismantling of humanistic orders and values manifest in cultural products like
fictions and movies in horror genre.
An ideology has one function which is keeping its presence in human subjects and society. To achieve this goal, it
fortifies its power in different ways. It tries to outrun and devour other ideologies in order to keep its dominance.
Pluralizing of organization and association in society, eternalizing of ideology and tendency for endless and constant
presence, practicing ideas and orders, and making subjects holder of ideology, are functions of ideology. Eventually,
ideology continues its function to create an empire for itself. Capitalism as an ideology with categories like making
society a consumer, free marketing, creating mass culture, homogenizing, and globalization, make an empire. What
is related to this part of the study is transfiguration in apocalyptic sense where capitalism, with its categories,
transforms human bodies to the transfigured creatures like zombies and vampires more functional and serviceable to
system. However, these transfigurations are metaphoric and just portray some features of human subjects‘
transformation. Zombies and vampires have characteristics like consuming function, infecting others, homological
entities, violence against opposing subjects, and fitness for massification and enlargement in global sense are
products of capitalism.
2.1.2. Consuming
Zombification and vampirization are procedures imposed on subjects by consumer culture and society. In a
consumer society, subjects are consumers of system according to its orders, structures, and ideas. It means that
Corresponding Author: Alimorad Ahmadi
Email: [email protected]
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subjects become consumers of productions of system; they are shaped by products. By sheer and absolute
consumption, a subject becomes a space defined by productions of system and ideology; therefore, in such a society
this is products that determine social relationships and cultural understanding. At last, man himself becomes a
product losing his individuality, social communication (communication gets to be based on consumption),
originality, and independence that are related to identity.
After becoming a product, their functionality begins. What subjects behave, do, and act is what system demands
from its products. After controlling and predominance on subject, it impels them for actions. They have become
consumers and they attempt to infect more subjects and subjugate more of them for system. When a zombie or
vampire infects a man, man becomes a zombie and vampire too. For example, in 28 Days Later Selena and Mark
accompany Jim to his parents‘ house where he finds that they have committed suicide. That night, Jim lights a
candle that calls attention of zombies and they attack. Selena saves Jim, but Mark becomes infected by zombies. Or
in I Am Legend, Neville‘s dog is bitten by vampire dogs and tries to bring it out after finding signs of transformation.
This is a procedure that an ideology or a system has to apply in order to survive. It has to subjugate more subjects
and make consumers for its productions. Infected subjects have two functions: they consume and copy more
consumers. This function is clear in both 28 Days Later and I am Legend. Zombies and vampires, as infected
subjects, are consumers and they attack other subjects in order to copy more consumers. System charges them with
forms and modes of action in a network of relationships in discursive practices in order to guarantee its presence and
a promising future. Mannheim believes that ―An ideology was an interdependent structure of thinking, typical of
social systems that could not be reduced to the aggregated and psychologically comprehensible views of concrete
individuals‖ (qtd. in Freeden, 10). This claim stresses on unconscious effect of ideology on individuals. In capitalist
ideology, subjects consume and infect others to consume unconsciously. Infected subjects are not able to depart
from social and cultural condition in order to be conscious of influence and transformation.
Capitalist society uses advertisement in rationalistic sense in order to affect a sale. What they mean by rational offer
is that system uses principle of pleasing and present the production as a sensible and agreeable choice. Pleasing
principle is based on justifying principle. A product is presented to subjects based on fact or a statement which is not
deniable and it is sensible to choose. This statement doesn‘t consider other facts or right statements which may be
harmful to individuals and pernicious to society. Products are offered in a decontextualized condition. It means that
one statement of truth is used for presentation by offering that product which is not considered in cohesive and
thorough consideration of all statements of truth in connected whole. Lack of attention to other statements of truth,
gradually affects culture and society and leads to decline, showing itself later in actions and behaviors. In fact,
ideology takes advantage of logic and truth. As the play Rhinoceros reveals:
Old Gentleman :( to the Logician): Logic is a very beautiful thing.
Logician: (to the Old Gentleman): as long as it is not abused. (19)
This misunderstanding should be cautiously erased that all ideologies are misguiding. An ideology with a true
understanding of all traits of man or society and comprehensive function of its statements can improve both. This is
dysfunction of ideology that is the reason of change and transformation in man and society.
2.1.3. Globalization and Homogenization
Every ideology has a sense of globalization. Ideology tries to cover more scales in every level. This sense comes
from code of guarantee for future. For example, capitalism desires consuming in global sense. It absorbs locals who
are not powerful enough to keep their independence and specific features. Globalization has conformity with itself.
Locals finally have to adjust themselves to system and obey its rules and structures. Conformity happens in cultural,
social, economic, and political sense. Absorbing continues in order to cover and dominate locals in every way.
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Locals succumb to globalization in order to survive and continue their existence under a more powerful ideology.
Absorbing is not accompanied always with changing and destructing cultural and social structures of locals but
ideology adapts some of local‘s structures and orders which are relevant and useful to ideology. By absorbing,
globalization attempts to homogenize culture and its population.
Subjects are involved in homogenization process and their transfiguration is the result of this procedure.
Homogenization leads society to lose individualism. Subjects cannot recognize themselves by their individuality and
originality as human, they identify themselves through globalized identification which is transferred by ideology.
Individuality and originality are removed from human who is identified by cumulative structures of system.
Transfiguration is a response to this totalization. Totality of experience and understanding make culture an
assimilated and integrated unity which is dictated to subjects as the process of history and narrative recognition.
Totalization of experience and cumulative understanding dismantle individuality and originality.
Homogenization is done by institutions of ideology. It uses globalized institution as industry, media,
computerization, different technologies, and many other issues for developing dominance. Subjectivity is based on
decentering of human nature and origin. Identification is not based on an organic whole, but shaped by different
institutions as a fragmented entity. As a result, subjects‘ identity is formed through network of cultural and social
institutions. Therefore, homogenization means producing subjects as identically framed entities based on ideas,
structures, thoughts, and orders of ideology through its institution in an act of developing global conformity.
Here, it is worth pointing to the relationship between homogenization and ‗hegemony‘. An ideology influences
subjects and increases its power (hegemony) by homogenization. It spreads its structure and rules to more subjects
and impels them for participation in its activities and social practices. As discussed above, ideology homogenizes
and obtains hegemony unconsciously and not with direct action. It does this by pleasing principle (with ‗consent‘
not by ‗coercion‘). In clash of globalization and local resistance, hegemony comes forth and powerful ideology
predominates. It influences cultural and social structures by changing them for its own benefit.
In the act of homogenization, subjects become hostile to any opposite tendency and notions. They become resistant
toward other inclinations. This act is mostly unconscious and with biased temperament. In the scene of 28 Days
Later when Robert Neville has found a cure for vampires in order to return them to human shape, he explains that he
can save them, he can cure them, but they are not willing to. This act of resistance is fortified by their leader which
reveals the importance of leadership. It is thus impossible to return subjects in Rhinoceros, because Fascist ideology
is supported by influential leaders like Hitler and Mussolini.
2. 2.Dysfunction of Identity Formation
2.2.1. Dehumanization
Dehumanization is a process in which human bodies lose their human traits and turn to other creatures. Human race
has certain features like free will, civilization, and logical characteristics. In their absence, human becomes inhuman.
The transfigured creatures are those that are developed forms of human beings with their inhuman features, active
and real. Step by step, human fails to keep his traits and is changed both externally and internally. When human
becomes strange to his own traits and gradually takes step in dehumanization, he questions his humanistic nature. He
doubts about his humanity and gradually accepts dehumanized traits. This doubt is seen in Rhinoceros:
DAISY: After all, perhaps it's we who need saving. Perhaps we're the abnormal ones.
BERENGER: You're not yourself, Daisy; you've got a touch of fever.
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DAISY: There aren't any more of our kind about anywhere, are there?
BERENGER: Daisy, you're not to talk like that! [DAISY looks all around at the rhinoceros heads on the walls, on
the landing door, and now starting to appear along the footlights.]
DAISY: Those are the real people. They look happy. They're content to be what they are. They don't look insane.
They look very natural. They were right to do what they did.
BERENGER: [clasping his hands and looking despairingly at DAISY] we‘re the ones, who are doing right, Daisy, I
assure you. (103)
The only way that prevents suspicion is remembering of the past which proves superiority of humanity and human
values over the inclination to become post-human. In I Am Legend, Robert Neville is haunted with memories of the
past and his life with his wife. At the end, he also recalls memory of his daughter. They are aware of human
qualities, civilization, deviation of culture from development, and tendency of culture and society to deterioration.
Knowing this, they resist movements and happenings of culture.
Apocalyptic view of dehumanized bodies is the depiction of a culture that has stopped progression. It is ―cultural
inertia‖ (Richards and Boyd, 67) which is the consequence of movement toward dehumanization. One of the main
reasons of dehumanization is that subjects become products. As explained above, ideology makes its subjects
products of its system. Production is attained by ―replication‖ (82). There are beliefs, ideas, orders, structures, rules,
and procedures that can be increased in number and are capable of replicating subjects. Replications are expanded
by tools of ideology like media, books, films, and other cultural products. Replicators are means of transmission
from one generation to another generation. What is apocalyptic about culture and its inertia is that it becomes
structured and fixed unit of totality. In this situation, a culture stops evolving and repudiates any new movement.
Dehumanized bodies are objects of ideology. Ideology discharges subjects from human traits and fill them with its
own traits. So, after objectifying, ideology has a sense of possession over them. It uses them as it wishes. By
objectification, agency moves from human to ideology. Ideology also uses dehumanized bodies, its objects, as its
tools. It uses them for different purposes like contamination and suppression. As it is possible to see in two films 28
Days Later and I Am Legend, zombies and vampires contaminate human bodies and convey traits of ideology to
them. Ideology also uses them for suppression with exclusion and violence. Everybody who is excluded from
system of ideology is faced with violence of ideology‘s subjects. Zombies and vampires attack anybody who is
excluded from ideology and resists.
2.2.2. Deindividualization
Transfiguration is the consequence of failure in individualism and communitarianism. At the first stage, which is
dysfunction of identity in individual sense, human fails to focus on individual‘s purposes and desires in life.
Gradually, he goes away from his concerns, abilities, feelings, perceptions, goals, logic and rationality. In second
level, which is dysfunction of identity in cumulative sense, communication between human beings get interrupted
and human fails to construct a public space for human values and desires. Failure in this level is the result of
dysfunction of ideology which falls through making social and cultural orders. Dominant ideology is not strong and
fails to create a movement toward evolution and progress.
Individuality lies in human originality, independence, self-recognition, and self-awareness. Originality needs
autonomy of self, recognition over human traits, awareness of change, and application that is going on in self. When
creation moves to other authorities, originality disappears. What ruins individuality is blind imitation; imitation
without thinking and comparing orders of system with orders of self.
Corresponding Author: Alimorad Ahmadi
Email: [email protected]
Acceptance Date: 1/26/2014
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In ―The Playwright's Role‖ Ionesco says: ―Ideologies separate us. Dreams and anguish bring us together"
(qtd.thinkxsit, 1) Ideology separates people and stops communication. Ideology ruins individuality and originality of
human because that very ideology is not from human originality and does not perceive human and his condition
rightly. He also asserts that ―If I may be allowed to express myself paradoxically, I should say that the truest society,
the authentic human community, is extra-social — a wider, deeper society, that which is revealed by our common
anxieties, our desires, our secret nostalgias"(2). As these ideologies only originate from social human relationships
and do not cover other traits of human, it is not culturally adoptable and applicable:
Bérenger: There are more dead people than living. And their numbers are increasing. The livings are getting rarer.
Jean: the dead doesn‘t exist, there‘s no getting away from that! … Ah! ...Ah! (He gives a huge laugh.) Yet you‘re
oppressed by them, too? How can you be oppressed by something that doesn‘t exist?
Bérenger: I sometimes wonder if I exist myself.
Jean: you don‘t exist, my dear Bérenger, because you don‘t think. Start thinking then you will. (Rhinoceros, 19)
This state of culture and society comes from not being a subject as human. It shows the function of human when he
is just what culture demands, and there is no sign of human as a creature capable of thinking.
3. Post-human ism and Hypo-humanism
Post-human ism, by way of contrast, emerges from a recognition that ―Man‖ is not the privileged and protected
center, because humans are no longer – and perhaps never were – utterly distinct from animals, machines, and other
forms of the ―inhuman‖; are the products of historical and cultural differences that invalidate any appeal to a
universal, transhistorical human essence; are constituted as subjects by a linguistic system that pre-exists and
transcends them; and are unable to direct the course of world history towards a uniquely human goal. (Badmington,
374)
Post-human ism is a goal where human being is improved and his limitations are removed. The way that goes to
post-human ism is called trans-humanism. Trans-humanism has certain characteristics which aim to help humanity.
Its main feature is that humanity will be changed tremendously by technology. What happens in the process of transhumanism and after that is not clear for post-humanists. There are two different attitudes toward post-human ism.
One is positive and is defended by scholars like Bostrom, James Hughes, and Gregory Stock. On the other hand,
there is a negative outlook which is supported by Francis Fukuyama, Leon Kass, Zizek and Erik Davis who believe
making post-human ism through science and technology is a ―Gnostic philosophy‖. However, they are other
theorists like Donna Haraway and Hayle who keep a moderate side about post-human ism. According to post-human
theorists, it is possible to depict two outcomes for post-human ism: hypo-humanism and hyper-humanism.
Before going to explain characteristics of hypo-humanism, it is good to know characteristics that hypo-humanism
and hyper-humanism share in the discourse of post-human ism. The first similarity is alteration in human nature. In
both, there is a significant change in human nature which makes him become something other than human. It means
that a violation happens in human as a system. In both side, there is a kind of self-abandonment of human body and
human features. His inward and outward condition is changed. Following this change in human nature, a tremendous
change happens in social and cultural condition. Mostly, technology affects this condition. There are two pictures of
this effect. Although there may be improvements, progression, and welfare, there may be lethal effects like threats
by spreading dangerous diseases, rebelling machines, or threat by biocreatures.
In hypo-humanism, culture and society experience a process of dehumanization. Then, subjects of society go
through an activity of de-individualism. It is an activity where subjects lose their individuality, originality, and
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independence. Individuals get involved in retrogression where they fall to a lower state of human. Instead of moving
forward, they naturally shrink and their body and essence move backward. Individuals become inert, fractured
creatures that are stock, rigid, and unalterable in improvement for better. In this condition, culture and society
experience a state of dystopia where cultural and social catastrophe happens.
Rhinos, zombies, and vampires are conditions of human where he is descended to a lower level. He passes a process
of dehumanization and fails to individualize. De-individualization is the result of disintegration of human identity.
Culturally and socially, hypo-human entities are representatives of a dystopian condition where a catastrophe is
waiting for human. Human is not privileged because he is not integrated and has become a fractured and departed
entity. He is not an independent creature with originality for his behavior, perception, and understanding, yet they
are dependent to many plural discourses that have made parts of his recognition. Being an object of ideology, he is
not subject anymore. He is far away from individuality, originality, and rationalism (features that had made him
human). In this condition, there are doubts about functionality of humanism. Human values and social bonds are
negated. Every tradition ―is irreducible, anticathartic, antiresolution, and working in the mode of negation dialects‖
(Lauro and Embry, 95). Man is created now by ideologies that cause his failure in recognition and lead him to
catastrophe. Being an object and product of social and cultural system, post-human is not an original and consistent
entity. His inhuman features have become active and real, while his goal is not perfection and evolution anymore.
There are entities lower than human and are almost equal to animal or other inhuman subjects. They are products of
cultural and genetic retrogression. Rhinoceritis, zombification, and vampirization are types and patterns of nonhuman entities.
The process of being transfigured creatures of ideology beings with the very human. Zombies, for instance, are
hypo-human beings. In 28 Days Later, when Jim and Farrell are in prison waiting to be executed, Farrell mentions
that ―… There is no infection, just people killing people‖ (01:20). Army people, to whom Jim, Selena, and Hannah
took refuge, are human, but in nature they are changed. They are not human anymore. They are struggling for some
inhuman actions and behaviors. It is why later in the movie, all of them are killed or transfigured to zombies. In the
second act of Rhinoceros, when Bérenger visits Jean, change of temper and temperament is clear in Jean. Bérenger
persists on helping, but he is rejected by Jean because he has been changed under the influence of ideology and his
human traits are removed. Jean doesn‘t believe in Bérenger‘s friendship and shows a fascist inclination and
behavior: ―It‘s not that I hate people. I‘m just indifferent to them- or rather they disgust me; and they‘d better they
keep out of my way-or I‘ll run them down‖ (64).
4. Conclusion
Apocalypse thus represents transfiguration in a certain way. It represents failure of dominant ideology that is not
comprehensive and covering in all levels. Apocalypse depicts subjects that are changed through orders and
structures of ideology. As discussed earlier, examples of failure can be traced in Ionesco‘s Rhinoceros where
subjects succumb to ideas of fascism which in turn makes men rhinos. Another representation is transfiguration of
subjects to zombies and vampires in relation to the ideology of capitalism. Apocalypse in its cultural products deals
with transfiguration in the end of the world with ideologies which produce hypohuman removed from humanistic
temperaments. In this sense, transfiguration generally has a certain process:
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Reoccurring and returning points and marks of environment
Change and variation in characteristics of generations
Development and replicating of characteristics to subjects
Establishment and stabilization of features in population
Removal of incompatible and unfit to new condition
This transfiguration is the result of dysfunction of ideology which is manifest in two levels. The first one occurs
within human beings and the second one which is reciprocal and appears in their environment. Ideology changes
environment for its benefits with its replicators compelling subjects to adapt themselves to this condition. Subjects
come to recognize themselves through this condition and they are influenced by environment and change internally
affecting their genes in coming generations.
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Corresponding Author: Alimorad Ahmadi
Email: [email protected]
Acceptance Date: 1/26/2014
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Corresponding Author: Alimorad Ahmadi
Email: [email protected]
Acceptance Date: 1/26/2014
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