The deep irony of masculine self-making lies in its claim to offer the ultimate in freely formed, self-created individualism, while it actually serves to establish a social subject, a set of behavioral patterns that are already prescripted (3)He then quotes Butler from Bodies That Matter to the effect that such masculine subjectivity “draws on and covers over the constitutive conventions by which it is organized” (227), which is, again, a classic case of the ideologically-formed subject who believes himself to have sprung fully-formed from Zeus's head. (Actually, it's more the subject's belief in his own originality that seems at issue here.) Throughout my work, I'm trying to make the case that believing, articulating, studying a conspiracy theory has, while in a bit more of a roundabout manner, the same effect as autobiographizing oneself as "self-made." In announcing a conspiracy theory, the conspiracy theorist declares himself to be, in relations to the powers that rule his world, a subject in the know--a subject not, perhaps, self made in the conventional sense, but free from influence, free from implication in the forces that shape him. To put it in more broad terms, the conspiracy theorist, in his purest form (his theoretical form, I suppose, since that's what we're doing here), asserts himself as free from history itself, just as the conspiracies that form his fantasy are themselves--in the sense of influencing, not being influenced by, history.
Of course, then, conspiracy theory offers a similar set of ironies to those Catano identifies around the self-made men. The conspiracy theorist describes other selves utterly in thrall to the powers that control it, even while he claims a wide set of freedoms for himself to articulate and identify such powers; he claims to uncover wild new material, even while he reuses tropes familiar from other conspiracy theories: secret societies, men in small rooms, lone gunmen, and mind control. The conspiracy theorist decries the individual subject's loss of autonomy, even as he fervently celebrates the individual possibility that would flourish were the conspiracies to be defeated; the conspiracy theorist claims his every discovery is original, even as he tells the same stories over and over.
As Jodi Dean has pointed out, the conspiracy theorist that I describe here hardly fits the disjointed list of questions that form the basis for conspiracy theorists' works from Mark Lane's Kennedy assassination Rush to Judgment to Robert Epperson's wide critique of power in American society New World Order. Each work does not offer the kind of narrative throughline that my use of terms like "articulation" and "tropes" implies. One must look instead at the presumptions at work in such texts: the presumption that history always has a Real Story, and that the conspiracy theorist, even while at times offering little in the way of narrative coherence, nevertheless conveys the psychic landscape--the libidinal investments, the sheer force of desire--at work in conspiracy theory. Indeed, this is how Mark Fenster has described conspiracy theories, as rushing forward from conclusion to conclusion. This is also the role that writers like Don DeLillo, Thomas Pynchon, and Denis Johnson assign the conspiracy theorist: the plot of The Crying of Lot 49 and Oedipa's desire to be relevant, to "put something of herself" in the dissembled landscape of Pierce Inverarity's will, are one and the same. Like Lane and Epperson, Oedipa becomes seduced by the desire to evade history, to become part of a force beyond the entrapping tower of Kinneret. This is the desire of the conspiracy theorist, to knit together a world; such knitting begins with questions.
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