Authenticity is real. It is a repair process within the order of symbols, within the hyperreal, in which efforts to destroy the order of symbols are channeled into acts that strengthen and expand it.
In its new role as money, it is stored in climate-controlled warehouses rather than displayed on walls. As art became money, the institutions that supplied it developed rituals for establishing its money-like properties: alienability, authenticity.
Are whatever being really passive, or just a bit slippery? Why is passivity a bad thing anyway? Maybe there was always something a bit backward looking about Lacan.
Agamben thinks there might be a way to take back the positive properties of being in language that communicative capitalism expropriates. He looks forward to a planetary refusal of identity, a kind of singularity without identity, perhaps other ways of belonging.
Of course, whatever being does not evade the state in the way Agamben might have hoped. The capture of metadata enables a recording that does not presuppose classification or identity. The back hole of the masses has been conquered by the algorithm. Their silence speaks volumes.
Dean: “whatever being points to new modes of community and new forms of personality anticipated by the dissolution of inscriptions of identity through citizenship, ethnicity, and other modern markers of belonging.”