The Construction Logic of the Digital Capitalist Spectacle Order and Its Cognitive Control

The formation of the “digital spectacle” is a technical processing carried out by digital machines, whereby “all that was directly lived has become mere representation” in real society. This “spectacle is a world realized by technology that has exiled human power to a beyond” of capital. Consequently, real society is invaded by the digital spectacle dominated by digital capitalism, and the whole society is thereby concealed within “the visual image of the spectacle’s domination of the economic order,” thus forming a “spectacle order.” However, when we examine the practical construction of the digital spectacle order, we find that digital capitalism, as “the ‘latest spectacle’ of global capitalism,” is launching a “permanent opium war” that is “constantly expanding” and “carefully designed.” The digital spectacle order, as a “technical replica” of capital’s order of unlimited expansion, while secretly suppressing living subjects, also enables “ideological control to be generated through the arrangement of images.” Implicit capital, donning a gaudy disguise, acts upon individuals’ cognition, emotions, and behavior. Through layer-by-layer control ranging from latent cognition to inner emotions and then to actual behavior, it produces “data believers” who possess standardized knowledge, uniform emotions, and docile conduct, thereby completing the construction of the digital spectacle order.

“数字景观”的形成是借助数字机器的技术加工，使现实社会中“一切直接存在全部转化为表象”，而这一“景观是将人类权力流放到一个彼世的由技术实现”的资本世界，由此，现实社会被数字资本主义主导的数字景观所侵袭，整个社会也因此隐匿于“景观统治经济秩序的视觉映像中”，就此形成“景观秩序”。然而，当我们检视数字景观秩序的实践建构时却发现，数字资本主义作为“全球资本主义的‘最新景观’”，正在发动一场“不断扩张”“精心设计”的“永久性的鸦片战争”。数字景观秩序作为资本无限扩张的控制秩序的“技术复制”，在对生命主体进行隐秘压制的同时，也使“意识形态控制通过影像布展得以生成”。内隐的资本披上华丽的伪装，作用于个体的认知、情感和行为，通过从潜在认知到内在情感、再到现实行为的层层控制，生产出拥有规整知识、统一情感、驯顺行为的“数据信徒”，完成了数字景观秩序的建构。

I. The Fragmentation of Knowledge: The Deepening of Cognitive Alienation through Preferential Knowledge Production

一、知识的断裂：偏好性知识生产与人的认知异化的加深

Marxism holds that capital has, to a certain extent, the effect of promoting the accumulation of knowledge and experience: “This constant progress of knowledge and experience … belongs to capital and is exploited by it.” This formally confirms the cognitive control under the rule of digital capital, making it possible to reveal, from the reverse side, a new form of exploitation latent in the digital capitalist spectacle order—capitalized knowledge. In the context where “power and knowledge directly imply one another,” capital first cuts up and filters heterogeneous information, then arranges the filtered knowledge into an ideal knowledge system that conforms to the rhythm of capitalist production. Digital technology lops off the “branches and tendrils” of heterogeneous knowledge, extracts the content needed for a specific consciousness, and continuously supplies the audience with a standardized knowledge system. Thus, the infiltration of technology leads to an “inborn deficiency” in individual knowledge, fundamentally controlling the completeness of knowledge content, and humanity falls into the spectacle of capitalized knowledge.

马克思主义认为，资本在一定程度上具有促进知识和经验积累的效用，“知识和经验的这种不断进步……属于资本，并为资本所利用”。这就从形式上确证了数字资本统治下的认知控制，为从反面揭示数字资本主义景观秩序中潜在的新剥削形式——资本化了的知识——提供了可能。在“权力和知识直接地互相隐含”中，资本先对异质信息进行剪裁并作过滤处理，将过滤后的知识编排成理想的知识体系，使之合乎资本主义的生产节律。数字技术砍掉了异质知识的“枝蔓”，提炼出特定意识所需的内容，持续向受众提供规整的知识体系。由此，技术的渗入导致个体知识的“先天不足”，从根本上控制了知识内容的完整度，人类陷入知识资本化的景观之中。

(1) Consciousness Infiltration: The Filtering and Screening of Knowledge

（一）意识渗透：知识的过滤筛选

Marx pointed out: “Consciousness can never be anything else than conscious existence, and the existence of men is their actual life-process.” This means that to explore the mechanism of capitalist consciousness infiltration, one must confront existence itself rather than consciousness per se. During the era of large-scale industrial production, capitalists extracted surplus value from workers’ ever-increasing surplus labor time, expanded political power, and infiltrated it into social life. In the digital capitalist stage, one of digital capital’s means is to use ideology as a lever to achieve value regulation and thought manipulation over digital users, filtering out knowledge that does not conform to ideological stipulations. Consequently, originally systematic knowledge, after being filtered, cut up, and blurred, is incorporated into digital capital’s knowledge system and labeled as capitalized, commodified, and instrumentalized.

马克思指出：“意识在任何时候都只能是被意识到了的存在，而人们的存在就是他们的现实生活过程。”这意味着，探讨资本主义意识渗透机制必须面向存在本身而非意识自身。大工业生产时期，资本家在工人不断增长的剩余劳动时间中攫取剩余价值、扩展政治权力并将其渗透进社会生活。而在数字资本主义阶段，数字资本的手段之一就是以意识形态为杠杆，实现对数字用户的价值规制和思想操控，对不符合意识形态规定的知识进行过滤。因此，原本成体系的知识在经过过滤、裁剪、模糊化后被纳入数字资本的知识体系，贴上资本化、商品化、工具化的标签。

There are two main methods of knowledge filtering: first, source identification, i.e., preventing the inflow of knowledge. The purpose of prevention is to use the technological advantages formed by the digital spectacle to cut up knowledge fragments that might cause negative effects, thereby compiling an ideal knowledge system for the production and accumulation of capitalist surplus value. This screening and extraction of knowledge fragments is particularly evident in the processes of production and living. Digital capital uses knowledge filtering methods such as “information aggregation” and “algorithmic control” to unblock bottlenecks in production, circulation, and distribution, gather abundant resources, improve the utilization rate of factors of production and living, and gain greater dominance in the industrial chain. This technical arrangement theoretically provides positive guidance for creating a clearly categorized, efficient, and convenient production and living environment. In Marx’s view, the state educates its members by “making them into members of the state; turning individual purposes into universal purposes, turning crude instincts into moral inclinations, and turning natural independence into spiritual freedom.” However, between human needs and the needs of capital’s rule, the concealment or even “abolition” of the ruling institution makes people appear to possess moral inclinations and spiritual freedom, but in reality, it first sets boundaries for knowledge through source identification, so as to make room for ideological infiltration. Second, process blocking, i.e., manipulating the production of knowledge. Needless to say, under modern production conditions, “life itself is presented as an immense accumulation of spectacles,” and the digital spectacle order has become an important tool for constructing modern lifestyles and knowledge landscapes. To achieve this goal, platforms become gathering points for logical construction and capital concentration in the manufacture of the digital spectacle. Unlike in the past, the digital spectacle erases traces of violent exploitation in an attempt to dissolve individual resistance. It carries out a full-process, dynamic, and covert intervention in the conditions, procedures, and steps of knowledge admission, forming a “sweet consciousness infiltration like boiling a frog in warm water.” Knowledge filtering becomes a new function that platforms assume to realize digital capital exploitation. Even under capital’s “gracious approval,” ideology, cloaked in the “legitimate” guise of digital technology, deconstructs people’s cognitive modes. Individuals become mere phantoms in the digital spectacle, and the crisis of human cognition is obscured beneath a gentle yet irresistible consciousness infiltration.

知识的过滤方式主要有两种：一是源头辨识，即防控知识的流入。防控的目的是利用数字景观形成的技术优势，裁剪可能造成负面影响的知识片段，为资本主义剩余价值的生产和累积编制出理想的知识系统。这种对知识片段的筛选、萃取在生产生活过程中体现得尤为明显，数字资本以“信息聚合”“算法控制”等知识过滤方式打通生产、流通、分配的堵点，聚拢丰富的资源，提高生产生活要素的利用率，在产业链中获得更多的主导权。这种技术布展在理论上为打造分类明确、高效便捷的生产生活环境提供了积极指引。在马克思看来，国家教育自己成员的方法是，“使他们成为国家的成员；把个人的目的变成普遍的目的，把粗野的本能变成合乎道德的意向，把天然的独立性变成精神的自由”。然而，在人的需求和资本统治的需求面前，统治机构的隐匿甚至“废除”让人们看似拥有合乎道德的意向和精神自由，实则是通过先在的源头辨识给知识划定边界，以便为意识形态渗透腾出地盘。二是过程屏蔽，即操纵知识的生产。毋庸讳言，在现代生产条件下，“生活本身展现为‘景观’的庞大堆聚”，数字景观秩序成为构造现代生活方式和知识图景的重要工具。为实现这一目的，平台成为数字景观制造中逻辑建构与资本汇聚的集结地。与以往不同，数字景观抹去了暴力剥削的痕迹以试图消解个体的反抗性，它对知识准入的条件、程式、步骤等展开全过程的、动态的隐秘介入，形成一种“温水煮青蛙的甜蜜意识渗透”，知识过滤成为平台为了实现数字资本剥削而承担的新职能。甚至在资本的“颔首恩准”下，意识形态披着数字技术的“合法”外衣，对人的认知方式进行解构，个体仅成为数字景观中的幻影，人的认知危机被遮蔽在和风细雨般却又无坚不摧的意识渗透之下。

Through source identification and process blocking of knowledge, digital machines cause the digital spectacle to be pervaded by conformist knowledge fragments. The technical processing and filtering screening of fragmented knowledge turn the filtered knowledge into a hidden carrier loaded with values and implicated in power, realizing the “presence of absence” of consciousness infiltration.

数字机器通过对知识的源头的辨识与对过程的屏蔽，使数字景观中弥漫着循规蹈矩的知识片段。对零散知识进行技术加工与滤波筛选，过滤出来的知识成为负载价值和关涉权力的隐性载体，实现了意识渗透“不在场的在场”。

(2) Power Performance: The Covert Encoding of Knowledge

（二）权力展演：知识的隐匿编码

In the digital age, the process of knowledge encoding is one in which knowledge is coerced by “legitimate” capital power, “absorbing” and “accommodating” new knowledge in the operation of power, and achieving a “new-old balance” and “meaning construction” of knowledge through the linear scaling of knowledge graphs. To ensure that filtered knowledge exerts a controlling effect on digital individuals, digital technology must use certain tools for power performance, thereby establishing an integrated and orderly knowledge system. The apparatus is one such technical power tool. It is not only a medium for the realization of power but also an externalized representation of power changes. It includes “prisons, asylums, the Panopticon, schools, discipline … and also includes pens, writing, computers, mobile phones … language is perhaps the oldest apparatus.” In the digital age, the apparatus for realizing power control has changed. “Digital capitalism is essentially a new power apparatus that ‘creates agency’ and ‘devours resistance.’” This apparatus paradigm makes the data believers deeply embedded in it take it for granted, thereby enabling them to “become more docile while becoming more useful.” When digital individuals become accustomed to the knowledge in the digital spectacle, it means that the power hidden behind the accustomed knowledge becomes the founder of knowledge encoding. The capital spectacle order, by constructing an ideal knowledge system, or even by constructing an ideal power system, makes data believers become “marionettes” of digital capital under the pull of power.

在数字时代知识编码的过程就是知识被“合法”的资本权力裹挟、在权力运行中“吸收”“顺应”新知识、通过知识图谱的线性缩放实现知识的“新旧平衡”和“意义构建”的过程。为了确保过滤后的知识对数字个体发挥统摄作用，数字技术需借助一定的工具进行权力展演，以建立起整合、有序的知识体系。装置就是一种技术权力工具，不仅是权力实现的中介，也是权力变迁的外化表征，它包括“监狱、疯人院、圆形监狱、学校、戒律……也包括了笔、书写、电脑、手机……语言或许是最老的装置”。数字时代实现权力控制的装置发生变化，“数字资本主义本质上是一个‘制造能动’并‘反噬对抗’的新权力装置”，这种装置范式让深嵌其中的数据信徒习以为常，因而能够使他们“在变得更有用时也变得更顺从”。当数字个体对数字景观中的知识习以为常时，也就意味着在习以为常的知识背后隐藏着的权力成为知识编码的奠基者。资本景观秩序就是通过建构理想的知识体系，甚至是通过构造理想的权力系统，让数据信徒在权力的牵引下成为数字资本的“提线木偶”。

In terms of the coding of knowledge, on the one hand there is the construction of symbol-coded knowledge attached to images, that is, the use of image-processing technology to collage scattered fragments of knowledge collected onto an image chain, where symbol-coded knowledge is reorganized within the image structure into an apparently complete knowledge chain. In the digital age, power takes the hidden rules of capital accumulation as its scaffolding, takes the deep extension of the tentacles of power as its thread, and uses the “high-quality,” “efficient,” and “advanced” ideal life picture painted by digital technology to command scattered fragments of knowledge and complete the coding of knowledge. This “accumulation of images” of the ideal life presents itself as a false “spectacle” of digital society; knowledge that has been imaged and represented sinks silently into the depths of individual memory, cohering into a unified and complete cognitive model. On the other hand, there is the construction of “tacit knowledge” attached to “things,” that is, the digital spectacle intensifies individuals’ dependence on virtual objects. For example, all kinds of wearable digital devices and sensor technologies that can provide smart services through the Internet of Things monitor individual data on physiology, emotion, thinking, and other aspects in real time; more and more individual lives are quantified into data in information databases. This quantification implies control over individual life and the silent submission of the controlled individual to it, making it an “accomplice” of digital capital in controlling personal information. The process of self-quantification of the living individual reflects the simultaneous objectification and knowledge creation that occur between data and the body: IoT devices, through external measurement, reconstruct a knowledge map of the individual on the basis of measured data, and the act of quantifying life also paints a “data portrait” for the performance of power. This tacit knowledge attached to “things” takes root in the individual’s embodied experience, constantly pulling the individual into the embrace of the digital spectacle, and the vast accumulation of data is thereby transformed into a vast accumulation of spectacle.

就知识的编码来说，一方面是建构附着于图像的符码化知识，即利用图像处理技术将采集到的散碎知识拼贴到一条图像链上，符码化知识在图像结构中被重组，成为一个貌似完整的知识链。数字时代权力以资本增殖的潜规则为支架，以权力触角的纵深蔓延为脉络，利用数字技术绘就的“优质”“高效”“先进”的理想生活图景来统领散碎的知识片段，完成知识的编码。这种理想生活的“图像堆积”呈现为数字社会的虚假“景观”，被图像化和表象化的知识在悄无声息间扎根人的记忆深处，粘合成统一、完整的认知模式。另一方面是建构附着于“物”的“暗默知识”，即数字景观加剧个体对于虚拟之物的依赖。比如，形形色色的可穿戴数字设备以及可以通过物联网提供智慧化服务的传感技术实时监测着个体的生理、情感、思维等方面的数据，越来越多的个体生命被量化为信息库里的数据。这种量化意味着对个体生命的控制以及被控制个体对此的默默服从，它成为数字资本掌控个人信息的“帮凶”。生命个体自我量化的过程反映了数据和身体间同时发生的物化与知识创造，即物联设备通过外在的测量，在测量数据的基础上重构关于个体的知识图谱，而生命量化行为也为权力展演绘就“数据画像”。这种附着于“物”的暗默知识扎根于个体的切身体验，不断牵引个体走向数字景观的怀抱，庞大的数据堆积随之转换为庞大的景观堆积。

It can be said that power relations produce a knowledge system, while the expansion of knowledge drives power relations to strengthen their control apparatus. The combined effect of symbol-coded knowledge and tacit knowledge causes digital individuals to be constantly assimilated by regulated knowledge in the performance of power and to conform to this knowledge. This reveals the power of the spectacle image and the hidden disciplinary effect it achieves.

可以说，权力关系造就了一种知识体系，而知识的扩大则驱使权力关系强化其控制装置。符码化知识和暗默知识的统合效应让数字个体在权力展演中时刻受到规整知识的同化并顺应这种知识。这彰显出景观影像的权力及其所达到的隐匿规训的效果。

(3) Value Choice: The Preferential Production of Knowledge

（三）价值选择：知识的偏好生产

Knowledge is “a true belief with justification.” The proposition “whose knowledge is most valuable” actually points to the ideological orientation behind knowledge. In the era of digital capitalism, technological power and ideology have become the yardsticks in knowledge production; technology produces knowledge, and this knowledge production is closely linked to value choice. The key lies in what social values the digital spectacle selects, how it interprets them, and what kind of production it achieves. Just as the three fetishisms of commodities, money, and capital emerged from the amplification of capital power through the continuous marriage of the industrial revolution and private property, the data fetishism arising from modern individuals’ reverence for numbers stems from the continuous interconnection of the digital revolution and information technology. The technical rationality in knowledge production is transformed into “the rationality of domination” and “the rationality of rule.” Under the baton of data fetishism, data believers firmly believe that data is an important component of the picture of a good life; the digital spectacle thus resides under the perfect filter of “no knowledge outside technology,” becoming the “ideology of the idol.”

知识是“带有说理的真信念”。“谁的知识最有价值”这一命题实际上指向了知识背后关涉的意识形态导向。在数字资本主义时代，技术权力和意识形态成为知识生产中的权衡尺度，技术生产着知识，而这种知识生产与价值选择有着密切联系，关键在于数字景观选择了什么样的社会价值，对其进行了什么样的解读，实现了什么样的生产。就像商品、货币、资本三大拜物教脱胎于工业革命与私有制的持续联姻对资本权力的放大，现代社会个体对数字的尊崇产生的数据拜物教则源于数字革命与信息技术的连续勾连，知识生产中的技术合理性转变为“支配的合理性”“统治的合理性”。在数据拜物教的指挥棒下，数据信徒笃信数据是美好生活图景的重要构件，数字景观就此处于“科技之外无知识”的完美滤镜之下，成为“偶像的意识形态”。

In Mike Crang’s view, the spectacle is like a “palimpsest of history.” The term “palimpsest” implies the writability of the spectacle. Digital technology acts on history in a distorted way according to subjective preferences; the spectacle becomes a collection of knowledge production that grows and mutates in the evolution of digital technology. The erasure and rewriting of knowledge in the “palimpsest” is precisely the process of the spectacle’s covert manipulation of individuals in its generation and transformation. On the one hand, there is the promotion of the value of knowledge production empowered by digital technology: the frenzied desire for capital accumulation is whitewashed as a kind of “divine power” to change the world; precisely targeted personalized advertisements promise to lead humanity into a high-tech “Garden of Eden”; the metaverse, nanorobots, quantum technology, etc., stamp real life with intelligent “digital codes,” manifesting the infinite possibilities of human wisdom. On the other hand, there is the concern about digital technology’s control over knowledge production. Technology, through the one-way transmission of knowledge production, rejects and resists knowledge that damages its own values. For example, digital technology fully manipulates the direction of flow of the factors of knowledge production, and through precise screening and access technologies, subtly attaches a preferential color to knowledge production. The one-way output of information dilutes the individual’s active thinking and creative capacity, making them willingly accept the knowledge indoctrination and spiritual baptism of technology, becoming one-dimensional people manipulated by intelligent technology. Thus the meaning of the spectacle is “rewritten.”

在迈克·克朗看来，景观如同“历史的重写本”。“重写本”这一说法暗喻了景观的可书写性。数字技术依主观偏好扭曲地作用于历史，景观成为在数字技术演进中增长、变异的知识生产的集合，知识在“重写本”中被擦除以及被重新书写，正是景观在其生成和变换中对个体实施隐蔽化操纵的过程。一方面是对数字技术赋能知识生产的价值宣扬，资本增殖的狂热欲望被粉饰为一种改变世界的“神力”，精准投放的个性化广告许诺带领人类进入高科技的“伊甸园”，元宇宙、纳米机器人、量子科技等为现实生活打上智能化的“数字代码”，彰显人类智慧的无限可能。另一方面是对数字技术控制知识生产的担忧。技术以知识生产的单向传播对损害自身价值理念的知识加以拒斥和抵抗。比如，数字技术全盘操纵知识生产要素的流动方向，并通过精准的筛选和准入技术微妙地给知识生产附加上偏好色彩，信息的单向输出使个体的能动思考与创造思维被稀释，心甘情愿地接受技术的知识灌输和精神洗礼，成为被智能技术操控的单向度的人，由此景观意义得以“重写”。

The construction of the digital spectacle order should have manifested a new spirit of emancipation, granting digital individuals a high degree of autonomous choice through free and varied modes of labor. For, “a person who knows how to think will never again obey and submit.” But under the instigation of the logic of capital, the cognitive practice of constructing the digital spectacle order transmits filtered, coded, and preferentially produced regulated knowledge to individuals. Through a series of operations such as ideological penetration, power performance, and value endowment, individuals are placed in a uniform cognitive model for “reforging.” The extraction and refinement of knowledge by digital technology is undoubtedly equivalent to dissolving the individual’s autonomous cognition, thereby reshaping “qualified” data believers in terms of cognitive model.

数字景观秩序的建构本应彰显新的解放精神，通过自由、多变的劳动方式，让数字个体具有较高的自主选择权。因为，“一个知道如何思考的人决不会再次服从和顺从”。但在资本逻辑的教唆下，数字景观秩序建构的认知实践将经过过滤、编码、偏好性生产的规整知识传递给个体，通过意识渗透、权力展演、价值赋予等一系列操作，将个体置于整齐划一的认知模式中“回炉再造”。数字技术对知识的萃取提炼，无疑等同于消解了个体的自主认知，由此重塑出认知模式上“合格的”数据信徒。

2. Emotional Immersion: Technical Emotional Marketing and the Highlighting of Human Emotional Illusions

二、情感的沉溺：技术性情感营销与人的情感幻象凸显

The construction of the digital capitalist spectacle order cannot be separated from the use of addictive mechanisms and reward mechanisms, which, on the basis of precise measurement of individual psychology, cause digital individuals to indulge in the pleasure and satisfaction brought by catered information推送 [n4], thereby maintaining a state of “always online.” This individual “loyalty” to the digital stems from the fact that the digital spectacle, as “a truly ‘hypnotic’ stimulus force,” has moved from behind the scenes to the front stage. In the emotional practice of constructing the digital spectacle order, digital technology uses data painting for emotional contagion, uses false intimate relationships for emotional marketing, and finally achieves emotional control through disciplinary power. Emotion has a certain contagiousness; digital technology is like hypnosis. When everyone is unconsciously wrapped in the emotional situation sketched by digital technology, through emotional contagion and interaction, the entire society unconsciously falls into a hypnotic state of emotional paralysis, and the spectacle illusion of emotional dependence is thus formed.

数字资本主义景观秩序的建构离不开致瘾机制和奖励机制在对个体心理进行精准测量的基础上，使数字个体沉湎于迎合式信息推送带来的快感与满足，进而保持一种“时刻在线”的状态。个体对数字的这种“忠诚”，源于数字景观作为“一种真正的‘催眠行为’的刺激力量”从幕后走到了前台。在数字景观秩序建构的情感实践中，数字技术通过数据粉刷进行情感熏染，通过虚假的亲密关系进行情感营销，最后以权力规训达到情感控制的目的。情感具有一定的传染性，数字技术如同催眠术一般，当每个人都被无意识地包裹在数字技术勾画的情感情境中时，经情绪传染和相互作用，整个社会也就不自觉地处于情感麻痹的催眠状态，情感依赖的景观幻象便得以形成。

(1) Data Painting: Collective Emotional Contagion

（一）数据粉刷：情感的集体化熏染

The emotional practice of constructing the digital spectacle order begins with emotional contagion, and data painting becomes the key means of emotional contagion. The magic of the digital capitalist lies in possessing a large amount of data and using data to control users’ emotions. It is not difficult to see that data is the object of capital’s covetousness and greed; the amount of data a digital capitalist controls is directly related to the magnitude of his magical power. The mystery of this magic hidden in data production causes data believers to be unconsciously led into an emotional world painted by data. Individual emotions are enhanced or transformed through precise measurement of data, and through digital interaction and mutual contagion, they develop into collective emotions, thereby forming a strong emotional atmosphere of “collective effervescence.”

数字景观秩序建构的情感实践是从情感熏染开始的，数据粉刷成为情感熏染的关键手段。数字资本家的魔法就是拥有大量的数据，并利用数据控制用户的情感。不难看出，数据是资本垂涎与觊觎的对象，数字资本家掌握的数据量直接关系到其魔法能量的大小。这种隐藏在数据生产中的魔法的神秘性，使数据信徒被无意识地带入一个经过数据粉刷的情感世界。个体情感在数据的精准测量中得到增强或转化，并通过数字化彼此互动和相互熏染，由此发展为集体情感，从而形成一种“集体欢腾”的浓烈情感氛围。

The emotional contagion carried out through data whitewashing primarily functions through the triple attributes of data. First, by manipulating the production–sales chain of data, users are unconsciously drawn into an emotional world fabricated by traffic. On the one hand, data breaks the constraint of limited supply faced by traditional factors of production; massive amounts of raw data, after standardized processing such as collection, analysis, and circulation, are transformed into factors of production, exhibiting the characteristic of “unlimited growth and supply.” Digital technology increasingly tends to draw users into data production, where each data believer pours out their spirit, desires, needs, and so forth to the “digital god,” and the digital spectacle constructs people’s “emotional church.” On the other hand, raw data, after secondary processing by algorithm–traffic, undergoes a glamorous transformation, producing emotional commodities. Digital technology attracts users’ attention by creating stimulating and diverse “emotional feasts,” and then sells the personalized emotional commodities back to data believers, thereby achieving emotional incitement and contagion. In this way, “emotional investment creates social traffic for the platform,” and data generates commercial returns from emotion with near-zero loss from production to sale. Second, the symbolic expression of data achieves deep immersion of emotion. Algorithm technology hatches a digital spectacle that prioritizes traffic above all else and takes data as the sole criterion; data believers are imprisoned in a data cage, subjected to an all-round whitewashing that “sees only data, not people,” and their emotions are also whitewashed anew, subsequently abstracted into a series of codes and affixed with cold digital labels. When symbols acquire the symbolic significance of mobilizing emotions, individuals’ genuine needs for emotion are alienated into false desires for symbols; users habitually submit to the ruling order of digital symbols, and the symbolic performance of data has become a powerful weapon of emotional control. Finally, the inertial utility of data causes people to fall into the trap of emotional contagion. Data weaves a self-consistent system of emotional symbols, endowing participants’ daily lives with high-concentration emotions, and through the fusion of body and mind, it pours into an addictive digital spectacle. Individuals participating in data production fall into the inertia of data cognition, identify with the emotional orientation attached to data, and produce self-hypnotic emotional illusions.

通过数据粉刷进行的情感熏染主要依靠数据的三重属性发挥作用。首先，通过操纵数据的生产—销售链，使用户在无意识中被带入一个由流量虚构的情感世界。一方面，数据打破了传统生产要素面临的供给有限的约束，海量原始数据经过采集、分析、流转等标准化加工转化为生产要素，呈现出“无限增长与供给”的特性。数字技术越来越倾向于将用户带入数据生产，每个数据信徒都将自己的精神、欲望、需求等向“数字上帝”畅所欲言，数字景观构筑起人们的“情感教堂”。另一方面，原始数据经由算法—流量的二次加工，实现华丽转身，生产出情感商品。数字技术通过创造刺激、多元的“情感盛宴”吸引用户眼球，将个性化的情感商品再次出售给数据信徒，以实现情感的煽动与传染。如此一来，“情感投入为平台创造了社交流量”，数据从生产到销售近乎零损耗地产生情感的商业收益。其次，数据的符号化表达实现了情感的深度浸入。算法技术孵化出流量至上、唯数据论的数字景观，数据信徒被囚禁于数据牢笼中接受“只见数据不见人”的全方位粉刷，其情感也被粉刷一新，随之抽象化为一系列符码，并贴上冰冷的数字标签。当符号具有了调动情感的象征意涵时，个体对情感的真实需求被异化为对符号的虚假欲望，用户习惯性地服从数字符号的统治秩序，数据的符号化操演俨然成为情感控制的有力武器。最后，数据的惯性效用使人落入情感熏染的圈套之中。数据编织了自洽的情感符号体系，将高浓度情感赋予参与者的日常生活，通过身心共感浇筑起令人欲罢不能的数字景观。参与数据生产的个体陷入数据认知的惯性，认同数据所附带的情感指向，产生自我催眠的情感幻象。

Data whitewashing, by capturing traffic, constructs users’ emotional connections, firmly tying people and things beneficial to the development of modern capital to the emotional chain of data, trapping them tightly in the emotional cocoon built by data whitewashing, resulting in the homogenization of individual emotions.

数据粉刷凭借流量的抓取来建构用户的情感连接，将有利于现代资本发展的人和物紧紧地拴在数据的情感链条上，使其牢牢地困在由数据粉刷所构筑的情感茧房中，造成个体情感的同质化。

(2) False Intimacy: The Digital Marketing of Emotion

（二）虚假亲密：情感的数字化营销

“Capital has only one life instinct, which is to valorize itself…” [5]5 Karl Marx, *Capital*, Volume 1, Chapter 4: “The general formula of capital.” To escape the law of diminishing returns, capital leaps over the walls of the traditional factory and gradually extends and diffuses into every nerve ending of the digital factory. The alliance of capital logic and digital technology extends the tentacles of the valorization logic into the human emotional field, and false intimacy confronts people with the predicament of emotional impoverishment. In fact, false intimacy is merely an ideological “false realm” manufactured by the digital spectacle; by luring data believers into forming false emotional desires, it achieves the penetration and occupation of the individual’s emotional space. Emotion is the “ferment” for capital valorization; “the emotional form of capital can be directly converted into the monetary form.” Digital capital attempts, through the reproduction of emotion, to maximize the satisfaction of capital’s pursuit of surplus value. Capitalists have discovered that relying solely on squeezing physical labor is no longer effective; “positive emotion is the fermenting enzyme that enhances motivation.” However, while digital technology ostensibly tries every means to activate and release emotion, it in fact plunges individuals into a marketing strategy of false intimacy besieged by algorithms, moving toward the opposite of dancing with emotion.

“资本只有一种生活本能，这就是增殖自身……”为了逃避增益递减规律，资本跃出传统工厂的围墙，逐渐在数字工厂的每一个神经末梢延伸、弥散。资本逻辑与数字技术联袂将增殖逻辑的触角伸向人的情感领域，虚假亲密使人面临着情感贫瘠的窘境。事实上，虚假亲密只是数字景观制造出来的意识形态“伪境”，通过诱引数据信徒形成虚假的情感欲望，实现对个体情感空间的渗透与侵占。情感是资本增殖的“酵素”，“资本的情感形式可以转化为直接的货币形式”。数字资本试图通过情感的再生产，最大限度地满足资本对剩余价值的追求。资本家发现，仅靠压榨体力劳动已不再奏效，“积极的情感才是提升动力的发酵酶”。然而，数字技术表面上想方设法激活和释放情感，实则让个体陷入一种被算法围困的虚假亲密的营销策略中，走向了与情感共舞的反面。

In the digital spectacle, integrating emotion into marketing becomes easy. On the one hand, the digital factory constructs a “walled garden,” luring a large number of data believers to enter and play; by triggering the audience’s emotional responses instantly and comprehensively, it generates a false sense of closeness and resonance, and then persuades them to engage in emotional consumption. This “ingratiation” is a softening measure of capitalist ideology, endowing the spectacle order with a positive adhesive force, thereby transforming the digital factory into a garden-style factory. However, digital capital, by virtue of its exclusive right to the “garden,” locks users into the platform, using the unpaid appropriation of users’ “data mines” to continuously generate marketing rhetoric with emotional connections, causing individuals to develop a strong emotional exclusivity. For example, platforms use so-called “giving traffic” or “directing traffic” to control users’ online expression and emotional catharsis. This technical precision push firmly controls the dominant power of information flow and discourse dissemination, while also suppressing people’s emotional energy; people’s genuine emotions are firmly controlled by spectacle images, leading to emotional degradation or even atrophy. On the other hand, digital labor degenerates into what Trebor Scholz calls “playbour”; [6]6 Trebor Scholz, *Uberworked and Underpaid: How Workers Are Disrupting the Digital Economy* (2017), where “playbour” describes the blurring of play and labor in digital platforms. capital, with its continuously changing spectacle shows, repeatedly awakens and stimulates individuals’ false emotional needs. Under the cover of “play,” this apparent freedom and the subjective experience of pleasure are both secretly commanded by a hidden and powerful digital factory commander who precisely controls individuals’ perception and cognition, thereby obscuring the exploitative nature of the platform itself as a factory. In this way, data believers are isolated and split by the digital spectacle, continuously self-imprisoned in the cage of emotion and perception, reduced to emotional slaves of the spectacle empire.

在数字景观中，将情感融入营销变得轻而易举。一方面，数字工厂构筑起“围墙花园”，引诱大量数据信徒进园游玩，通过即时、全方位地触发受众的情感反应，使其产生虚假的亲近感与共鸣，进而劝诱其进行情感消费。这种“讨好”是资本主义意识形态的柔化处理手段，赋予景观秩序一种积极的黏合力，进而使数字工厂向花园式工厂蜕变。然而，数字资本却凭借着对“花园”的独享权，将用户锁定在平台中，利用无偿占有用户的“数据矿藏”，持续生成带有情感连接的营销话术，使个体产生强烈的情感排他性。例如，平台用所谓的“给流量”“引流”等方式控制用户的网络表达与情感宣泄。这种技术化的精准推送牢牢把控着信息流动与话语传播的主导权，也压制着人们的情感能量，人的真实情感牢牢地被景观影像所控制，引发情感的退化甚至是萎缩。另一方面，数字劳动沦为泰博·肖尔茨所说的“玩乐劳动”，资本用持续变幻的景观秀，反复唤醒和激发个体虚假的情感需求。在“玩”的遮掩下，这种表面上的自由和个人主观体验上的愉悦，其背后都有一个隐秘且强大的数字工厂指挥官在精准操控个体的感知和认知力，进而遮蔽了平台本身作为工厂的剥削性。这样一来，数据信徒被数字景观隔离、分裂，不断自我囚禁在情绪和感知的牢笼中，沦为景观帝国的情感奴隶。

“Absolute data-based cognition is equivalent to returning to the absolute ignorance of the spiritual origin.” The digital spectacle order constructs false intimacy in the emotional sense, meaning that the generation and direction of emotion are supervised, gazed upon, and even controlled by capital logic. The originally rich, full, and distinct emotional world is filled with the cunning, exploitation, and calculation of digital capital; data believers are manipulated by digital capital without realizing it, thus falling into the spectacle illusion of false intimacy.

“绝对的数据化认知等同于回到精神原点的绝对无知。”数字景观秩序建构了情感意义上的虚假亲密，即情感的生发和走向受到资本逻辑监督、凝视甚至布控。原本丰富饱满、个性鲜明的情感世界充斥着数字资本的狡黠、剥削与算计，数据信徒任由数字资本摆布而不自知，由此陷入虚假亲密的景观幻象。

(3) Power Discipline: The Same-Temperature Control of Emotion

（三）权力规训：情感的同温式控制

Once certain ideas or beliefs are proclaimed as “sacred objects,” they become “wheels in the brain” of people, becoming an alienated force that controls and exploits human emotion. The final step in the emotional practice of the digital capitalist spectacle order is precisely to control individual emotion through power discipline. Data production transmits the emotional rules of capitalist ideology to individuals, causing them, through emotional control, to unconsciously “read along with” the emotional rules dominated by capital power, losing rationality, immersing themselves in them, and believing them without doubt. The emotional same-temperature layer [7]7 “Same-temperature layer” (同温层) is a metaphor drawn from the atmospheric stratosphere, where air layers of uniform temperature create stable conditions; here it refers to an insulated, self-reinforcing emotional environment that filters out dissent. constructed under the domination of capital power continuously “ferments” and “thickens,” leading to collective unconsciousness, and people gradually lose themselves in the mirror image of unconscious emotional identification.

一旦一些思想或信仰标榜为“圣物”，就会变成人“大脑中的轮子”，成为控制并利用人的情感的异化力量。数字资本景观秩序建构的情感实践的最后一步正是通过权力规训控制个体的情感。数据生产把资本主义意识形态的情感规则传递给个体，以情感控制的方式使个体无意识地“跟读”资本权力主导下的情感规则，丧失理性地沉浸其中并深信不疑。资本权力统摄下构筑起来的情感同温层不断“发酵”“加厚”，导致集体无意识，人们逐步迷失在无意识情感认同的镜像群中。

In the spectacle order of digital capitalism, the expansion and deployment of power can be realized through multiple pathways of emotional control. For example, in the digital spectacle structured by the logic of capital, while people enjoy the full sensory pleasure brought by virtual avatars, the absence of the body also leads to emotional superficiality, because the physical body “in an increasingly abstract world gives us a certain perceptual groundedness … impartially providing certainty and precision.” [8]8 Reference to the work of the Chinese scholar Wang Min’an, *On the Body* (《身体、空间与后现代性》), discussing the body’s role in providing certainty in an abstract world. Precisely for this reason, when emotions are attached to virtual entities, the virtual avatar exerts somatosensory control or command-based control over the individual. Behind the command lies a habitual submission to a certain power, whereby individual emotions are imprisoned in the cage woven by digital capital, gradually losing the self and unconsciously becoming political captives dominated by ideals. The reason emotional manipulation governed by ideals can be applied in the construction of the digital capitalist spectacle order is largely that it takes “conceivability implying possibility” as a reliable method of modal cognition. Thus, the manipulated individual accepts the following view: “Since the ideal is conceivable, it is possible, and therefore it ought to be.” This view blurs the boundary between “conceivability” and “possibility,” causing the individual to be swept up by the tentacles of capital power amid the unceasing, relentless operation of data devices. It is not difficult to see that the spectacle order under disciplinary power leads individuals to “actively” abandon value-based emotions. Technology, through the mechanism of emotional identification, effectively carries out consciousness control, inducing data devotees to move from compromise to submission. This is a passive self-abandonment, placing those individuals disciplined by power into an “isothermal layer” [9]9 “Isothermal layer” (同温层) is a meteorological term used metaphorically here to describe a state where individuals are insulated from diverse emotional inputs, confined to a homogeneous emotional environment. of filtered emotions, thereby achieving the goal of controlling emotions.

在数字资本主义景观秩序中权力的扩大与布展可以经由多条情感控制路径来实现。比如，在资本逻辑架构的数字景观里，人们在享有虚拟化身带来的全息的感官愉悦的同时，身体的不在场也导致了情感的浮薄，因为实在的身体在“一个愈益抽象的世界里给我们一些感性的踏实感……不偏不倚地提供着确定性和精确性”。正源于此，当情感附庸在虚体之上时，虚拟化身会对个体进行体感式控制或指令式控制。指令的背后是对某种权力的习惯性服从，进而个体情感被拘禁在数字资本编织的牢笼里而逐渐失去自我，在无意识中成为理想支配的政治俘虏。受理想支配的情感操控之所以能够在数字资本主义景观秩序的建构中得到应用，很大一部分原因是它将“可设想性蕴涵可能性”当作了模态认识的可靠方法。于是，被操控的个体接受了如下观点：“理想既然是可设想的，它就是可能的，进而它就是应该的。”这种观点模糊了“可设想性”与“可能性”之间的界限，导致个体在数据设备不停歇、无休止的运转中被资本的权力触角所裹挟。不难看出，权力规训下的景观秩序导致个体对价值情感的“主动”遗弃。技术借助情感认同机制有效地进行意识控制，引致数据信徒从妥协走向顺从，这是一种消极的自我放弃，使那些被权力驯服的个体处于情感过滤后的“同温层”，从而达到控制情感的目的。

Marx pointed out that the bourgeoisie “drowned the most heavenly ecstasies of religious fervor, of chivalrous enthusiasm, of philistine sentimentalism, in the icy water of egotistical calculation,” [10]10 Karl Marx and Friedrich Engels, *The Communist Manifesto* (1848). thereby revealing the complex mechanism of emotional capital. The emotional practice of constructing the digital spectacle order precisely tears apart the emotional bonds that people project into real life through hypnotic image deployment, causing individual emotions to be subtly manipulated and exploited by capital power, and thereby cultivating emotionally “qualified” data devotees.

马克思指出，资产阶级“把宗教虔诚、骑士热忱、小市民伤感这些情感的神圣发作，淹没在利己主义打算的冰水之中”，由此揭示了情感资本的复杂机制。数字景观秩序建构的情感实践正是通过催眠式的影像布展，撕裂了人们投射在现实生活中的情感纽带，使个体情感被资本权力微妙地操控和剥削，进而培植出情感“合格”的数据信徒。

III. The Replication of Behavior: Controlling Behavioral Rules and the Rewriting of Human Behavioral Schemas

三、行为的复刻：控制性行为规则与人的行为图式改写

The manipulation of individuals in the construction practice of the digital capitalist spectacle order is the result of the interaction of multiple variables. In addition to regulating cognition and controlling emotions, it also regulates the deployment of individual behavior in time and space through specific technological apparatuses, thereby completing the replication of individual behavior, so as to accurately “copy” data devotees with uniform behavior.

数字资本主义景观秩序的建构实践对个体的操控，是多种变量交互作用的结果，除了规整认知和控制情感，还通过特定技术装置对个体行为在时空中的施展进行规制，由此完成对个体行为的复刻，以精准“临摹”出行为整齐划一的数据信徒。

(I) Temporal Exploitation: The Rhythmic Vortex of the Individual

（一）时间盘剥：个体的节奏漩涡

The exploitation of time in the construction of the digital spectacle order is realized through digital apparatuses. By disenchanting old temporal patterns, it constructs a new conception of time that meets the needs of capitalist rule, forming an unprecedented temporal hegemony. “Time is power; this is true for all cultural forms of time. Whoever controls the time system, the symbols of time, and the interpretation of time controls social life.” [11]11 This is a paraphrase of a statement by the Chinese scholar Wu Guosheng, from his work *The Concept of Time* (《时间的观念》). In the digital spectacle, the power possessed by time has a precise governance mechanism—the digital apparatus—which, through different digital apparatuses, constantly captures, reproduces, and reconstructs the life rhythms of individuals. Thus, the digital apparatus “breaks the old conception of time and the regular rhythm of life, reversing the role of the clock in dividing time,” [12]12 Reference to the critique of digital temporality by the Chinese scholar Liu Shaodan, in *Digital Capitalism* (《数字资本主义》). exerting an even more powerful “tyranny of time.” The exploitation of life by time becomes more thorough, and data devotees are drawn into an unceasing rhythmic vortex.

数字景观秩序在其建构中对时间的盘剥，是借助数字装置来实现的。它通过对旧的时间模式祛魅，建构起符合资本主义统治需要的新的时间观，形成一种空前的时间霸权。“时间就是权力，这对于一切文化形态的时间观而言都是正确的。谁控制了时间体系、时间的象征和对时间的解释，谁就控制了社会生活。”在数字景观中，时间所拥有的权力有一个精准的治理机制——数字装置，它借助不同的数字装置不断地捕捉、再现、重构个体的生活节奏。由此，数字装置“打破了旧的时间观和规律的生活节奏,逆转了钟表分割时间的作用”，施展了一种更加强大的“时间暴政”，时间对生命的盘剥变得更为彻底，数据信徒被卷入无休止的节奏漩涡。

Temporal exploitation prescribes and restricts the rhythm of individual activity. In terms of the mode of exploitation, the digital apparatus blurs the boundary between labor and leisure, thereby exposing the barbaric nature of capital. The digital apparatus places individuals in a state of being reachable at any time, immediately engaged, and fully accessible, thus blurring the boundary between labor and leisure, making it “the most reliable means of transforming the entire lifetime of the worker and his family into labor time subject to the domination of capital for the valorization of capital value,” [13]13 Karl Marx, *Capital*, Volume 1, Chapter 15, Section 3, on the extension of the working day. thereby initiating a comprehensive encroachment on free time and leisure time. For example, digital apparatuses such as smartphones and tablet computers cause machines to operate at high speed with a fast rhythm; people’s time for development and leisure is extremely compressed by online time, turning people into bare gears on an unceasingly operating digital machine. The digital apparatus almost silently embeds all time belonging to people into the control network of digital labor time, thereby dehumanizing them. Clearly, this digital labor time of people is not arranged according to the rhythm of natural time, but is a helpless act when being swept along by the rhythmic vortex of the machine, thereby giving rise to the temporal logic of digital platforms and digital laborers who produce surplus value without compensation. Time, relying on the digital apparatus, penetrates into individual life, and the controlling power attached to time also penetrates along with it; the unceasing operation of the digital apparatus thus becomes the unceasing process of capital accumulation. In terms of the object of exploitation, the digital apparatus constantly sucks up dispersed human attention to achieve the continuous valorization of capital. The more blurred the boundary between individual labor and leisure, the easier it is for the digital apparatus to construct a new mode of temporal accumulation through surveillance and manipulation, exerting temporal control over individual actions, thereby making individual actions “rotate continuously and rhythmically like a wound clock.” [14]14 A metaphorical description of the mechanization of human behavior under digital capitalism. For example, waiting time in queues, commuting time on the subway, etc.—these fragmented times that in the context of traditional capitalist production were “economically unproductive, unmanageable, or unworthy of exploitation” [15]15 A reference to the concept of “dead time” or “fragmented time” in traditional capitalist production, as discussed in critical theory.—are also regarded as “rare treasures” in the digital capitalist era, taken into the pocket of capital and exploited to the maximum extent, thereby causing a disorder in individual rhythm. This piecemeal “dispersed time is accumulated, thereby able to generate a yield and bring time that might slip away under control.” [16]16 Michel Foucault, *Discipline and Punish*, on the accumulation of time for productive control.

时间盘剥规定和限制了个体活动的节奏。从盘剥模式来看，数字装置模糊了劳动与休闲的边界，从而暴露出资本的野蛮本性。数字装置让个体处于随时联系、即刻投入、完全可及的状态，从而模糊了劳动与休闲的界限，使之成为“把工人及其家属的全部生活时间转化为受资本支配的增殖资本价值的劳动时间的最可靠的手段”，进而开启了对自由时间、闲暇时间的全面侵占。比如，智能手机、平板电脑等数字装置让机器以快节奏高速运转，人的休闲与发展时间被在线时间极度挤压，人变成一部无休止运转的数字机器上的赤裸裸的齿轮，数字装置几乎把属于人的所有时间悄无声息地嵌入数字劳动时间的控制网中，从而对其去人格化。显然，人的这种数字劳动时间不是按照自然时间节律安排的，而是在被机器的节奏漩涡裹挟行进时的无奈之举，由此催生了数字平台的时间逻辑和无偿生产剩余价值的数字劳工。时间依托数字装置渗透进个体生命，附着于时间上的控制力量也随之渗透进去，数字装置不停歇的运转过程也就成了资本无休止的积累过程。从盘剥对象来看，数字装置不断吮吸分散的人类注意力以实现资本的持续增殖。个体的劳动与休闲之间的界限越模糊，数字装置就越容易通过监视和操控建构一种全新的时间积聚模式，对个体行动展开时间控制，从而使个体行动“像上了发条的钟表一样，持续地、有节奏地转动”。比如，排队等候的时间、地铁通勤的时间等，这些曾经在传统资本主义生产语境中属于“经济上无产出、管理上无法涉及或不屑于压榨”的碎片化时间，在数字资本主义时代也被视为“稀罕玩意”而被资本收入囊中并被最大限度地榨取价值，由此导致个体节奏的失调。这种零敲碎打的“分散的时间被聚积起来，从而能够产生一种收益，并使可能溜走的时间得到控制”。

The digital apparatus changes the measurement method and existential condition of traditional time. The individual’s time is forcibly absorbed as an object of capital valorization, and individual behavior also falls into a rhythmic vortex from which it is difficult to extricate itself. Thus, when the individual again encounters time within the digital apparatus, they can only be arbitrarily manipulated by the mechanical rhythm.

数字装置改变了传统时间的测度方法和生存境况，个体的时间被强行吸纳为资本增殖的对象，个体行为也陷入节奏的漩涡而难以自拔。如此一来，当个体再次与数字装置中的时间遭遇时，便只能任机械节奏随意摆布。

(II) Spatial Confinement: The Secret Involvement of the Body

（二）空间钳制：身体的隐秘卷入

On the surface, the digital spectacle creates a more flexible and free space. However, this is merely a lie spread by capital to data devotees. The digital spectacle actually constructs a closed organizational group existing within a certain space. Space is a field for disciplining the body. “If I did not have a body, it seems to me, there would be no space.” [17]17 Maurice Merleau-Ponty, *Phenomenology of Perception*, on the embodied nature of spatial experience. The digital spectacle not only encloses a unique digital territory through “walled gardens,” [18]18 “Walled gardens” (围墙花园) is a term from digital platform studies, referring to closed ecosystems that restrict user access and data flow. but also generates fluid bodily practices through the segmentation and recombination of space, carrying out covert and meticulous supervision and management of them. In the isolated false world woven by the digital spectacle, the lie about freedom conceals oppressive spatial coercion, and the body is thereby confined in a digital spatial cage.

数字景观在表面上形成了一种更加灵活、自由的空间。然而，这只是资本向数字信徒散布的谎言。数字景观实际上打造了一个存在于一定空间中的封闭型组织群。空间是对身体进行规训的场域，“如果我没有身体的话，在我看来也就没有空间。数字景观不仅通过“围墙花园”圈囿出独特的数字领地，而且通过对空间的切割组合生成流动的身体实践，对其展开隐蔽且缜密的监督管理。在数字景观编织的被隔离的虚假世界中，关于自由的谎言掩盖了压迫性的空间强制，身体进而被钳制在数字化的空间牢笼中。

The clamping of the body by space is achieved mainly in two steps. The first step is the mobile arrangement of space. Digital devices appear to make the body free and mobile, but in reality “they turn every location into a workstation.” Through digital devices, the acceleration of bodily movement not only deprives us of free space but also indefinitely extends working hours, making the body more effectively subordinate to capital. When the ruling faction stands in the watchtower monitoring “digital prisoners,” the invisible “gaze” with no blind spots prevents any digital individual from escaping the ruling faction’s line of sight. Whether the body is spoken to, educated, or disciplined, it is branded with the stamp of the ruling faction. The body gradually becomes an object of surveillance, and the freedom of mobility turns into a coercive compulsion; “the ‘hidden control’ within non-intervention becomes the deepest enslavement,” giving rise to a concealed digital colonization. Digital devices create an illusion of spatial freedom, facilitating capital’s convenient extraction of surplus value from digital laborers at any time. In this sense, mobile spatial exploitation is more efficient. The second step is the precision control of space. Space in the digital spectacle is finely divided according to traffic, code, and algorithms, gradually binding individuals to relatively fixed locations. The aim is to precisely lock onto individuals’ preferences and value orientations, to record in detail data such as their action trajectories, time, and spatial geographic information, and to effectively eliminate the chaotic and variable factors caused by ambiguous information in traditional spatial arrangements. Just as a microscope magnifies tiny cells, any minute movement is amplified and presented within the field of vision of the technical apparatus, so that the body is increasingly imprisoned in a spatial cage designed with greater precision and monitored more harshly.

空间对身体的钳制主要通过两步来实现。第一步是空间的移动式布展。数字装置看似将身体变得自由、可移动，实际上“它把每一个地点都变成一个工位”。通过数字装置，身体移动的加速不仅让我们丧失自由空间，还会无限延长工作时间，使身体更加有效地从属于资本。当掌权派身处瞭望塔监视“数字囚犯”时，无盲点的隐形“目光”让任何数字个体都无法逃脱掌权派的视线。无论是被言说、被教化还是被训导的身体，都会被掌权派烙上印戳。身体逐渐沦为监视的对象，可移动的自由变成了一种压迫性的强制，“不干预中的‘隐性控制’成为最深刻的奴役”，造就了隐蔽的数字殖民。数字装置形成空间自由的幻象，为资本随时随地吮吸数字劳工提供了便利。从这个意义上来讲，移动式的空间剥削更为高效。第二步是空间的精密化控制。数字景观中的空间根据流量、代码和算法被细密地划分，逐渐将个体捆绑在相对固定的空间里，目的是精准锁定个体的偏好选择和价值倾向，详尽记录个体的行动轨迹、时间、空间地理信息等数据，有效消解传统空间布展中由信息含混不清导致的芜杂多变的因素，就像通过显微镜观测微小细胞一样，将任何细微的动作都放大并呈现在技术装置的视野中，使身体日益被囚禁于设计更加精密、监控更加严苛的空间牢笼中。

In this carefully planned digital space, individuals are constantly dragged onto a virtual stage of self-display and exposure, and the various data generated in the process produce a super-archive and precise portrait of the individual. In this way, every data believer is embedded in a fixed position, unable to extricate themselves from the fine-meshed spatial net, and thus gradually weakened into a bare, docile body, even a transparent life.

在这个精心筹划出来的数字空间中，个体被不断地拉上自我展示和暴露的虚拟舞台，其间形成的各种数据绘就了个体的超级档案和精准画像。这样一来，每个数据信徒都被镶嵌在固定的位置上，无法从细密的空间之网中脱身，也就逐渐被弱化为行为驯顺的赤裸肉身甚至透明生命。

(3) Discipline’s Domination: The Accelerated Dissolution of the Subject

（三）纪律统摄：主体的加速消解

Discipline is the measure of action, regulating the subject’s behavior. Discipline is finely woven into every corner of the digital spectacle; a meticulous system of norms and punishments acts directly on the subject and “panoptically monitors” individual behavior. Through strict control of time and space, discipline keeps the subject’s order of action in good order. It connects and superimposes dispersed time and space, making them mesh tightly together like gears, forcibly correcting individuals into “docile, well-trained” data believers. The individual’s adaptation to and compliance with dispersed discipline gradually embeds itself “in the soft fibrous tissue of the brain,” slowly settling into their consciousness and subconsciousness, thereby spontaneously generating an unconscious discipline that upholds digital capital, cultivating well-trained self-disciplinarians. After undergoing this process of “baptism,” discipline becomes the “skeleton” and “meridian” of their life as subjects, forming a panopticon that constantly alerts the data believer. The stronger the dominating function of discipline, the more believers it can maintain for its faith, and the more the subject’s free will is dissolved.

纪律是行动的尺度，规范着主体的行为。纪律被细密地编入数字景观的每个角落，周密细致的规范和惩罚体系直接作用于主体并“全景监控”个体行为。纪律通过严格的时空管控，使主体的行动秩序有条不紊。它把弥散的时空联结并叠加起来，使二者像齿轮一样紧密咬合在一起，强制矫正出“驯服的、训练有素”的数据信徒。个体对弥散性纪律的适应与服从，慢慢嵌入“大脑的软纤维组织上”，逐步沉淀到其意识与潜意识中，进而自发生成维护数字资本的无意识的纪律，培养出训练有素的自我规训者。经过这一过程的“洗礼”，纪律成为其生命主体的“骨骼”与“经络”，形成时刻警醒着数据信徒的全景监控。纪律的统摄功能越强大，对其信仰就可以维持更多的信徒，主体自由意志也就越消解。

In the digital spectacle, discipline places the individual “in a small world of signals, each signal linked to a required response.” This response mechanism ensures discipline’s domination over the individual, even inciting the individual to dance to the rhythm of digital capital while wearing “data shackles,” thereby substantially intensifying the dissolution of human subjectivity. To reveal this concretely, we need to examine the operational order of discipline within human subjectivity. The first step is the transfer of the subject’s power through discipline’s capillary-like penetration. The power of life is “an alternative mode of seeking the production of subjectivity,” and the production of subjectivity depends on the grasp of power. For example, algorithms are guided by specific disciplines; they need only intercept “the truth they want you to see” to form an information cocoon under algorithmic feeding. Subject to discipline’s meticulous and strict surveillance, data-driven “decision substitution” makes the subject’s rational reasoning decisively give way, and data becomes the dominant force in decision-making. Human energy, emotion, and intelligence, under the effect of discipline, put on the cloak of data, and data becomes the main force contributing “free decisions.” Thus, the life course is completely dismembered into data and dominated by omnipresent discipline. Through capillary-like penetration, discipline strengthens its power to manipulate the subject, plunging the individual into the predicament of transferring rights such as the right to choose, the right to decide, and the right to veto. The second step is the coding of the digital life subject through the behavioral norm table formulated by discipline. That is, individuals are forcibly measured, calculated, and arranged according to the behavioral norm table; under the shadow of the digital spectacle, the coding imprint of bare life deepens day by day. It is not difficult to see that discipline’s behavioral norm table completely shapes digital life, making it conform to the requirements of discipline “not only in ‘what to do’ but also in ‘how to do it.’” It can be said that discipline strengthens the conquest of the subject, restricts the individual’s deviant behavior, and produces flat, withered, docile data believers, ultimately completing the homogenization of their behavior.

在数字景观中，纪律将个体“置于一个小小的信号世界，每一个信号都联系着一个必须作出的反应”。这种反应机制确保纪律对个体的统摄，甚至唆使个体戴着“数据镣铐”跟随数字资本的节奏舞蹈，从而实质性地加剧了人的主体性的消解。为了具体揭示这一点，我们需要考察纪律在人的主体性中的运作秩序。第一步是通过纪律毛细血管式的渗透功能实现主体的权力让渡。生命的权力是“寻求主体性生产的另类模式”，而主体性生产取决于对权力的把握。比如，算法被特定的纪律所规引，只需要截取“想让你看到的真相”，就足以形成算法投喂下的信息茧房；受到纪律严密细致的监控，数据驱动的“决策替代”让主体的理性推理果断让位，数据成为决策的主导者；人的精力、情感、智力在纪律作用下穿上数据的外衣，数据成为贡献“免费决策”的主力军。于是，生命历程被彻底肢解为数据，并被无所不在的纪律所统摄。纪律通过毛细血管式的渗透，强化了自己操控主体的力量，让个体陷入让渡选择权、决策权、否决权等权利的窘境。第二步是通过纪律制定的行为规范表完成对数字生命主体的编码。也就是说，将个体强行地按照行为规范表进行测量、计算和排列，在数字景观的笼罩下，赤裸生命的符码化烙印日趋加深。不难看出，纪律的行为规范表完整地塑造出数字生命，使其“不仅在‘做什么’方面，而且在‘怎么做’方面都符合”纪律的要求。可以说，纪律强化了对主体的征服，限制了个体的殊异行为，制造出扁平的、干瘪的、驯顺的数据信徒，最终完成其行为的同质化塑造。

Behavioral replication is accomplished through digital devices; the construction practice of the digital spectacle order need only induce, suggest, and domesticate regulated behavior, directing it toward the digital capital interest group, and its comprehensive discipline of individual behavior is thus completed. Thus, through the exploitation of time, the clamping of space, and the domination of discipline, the digital spectacle order suffocates the individual’s behavioral autonomy and ultimately trains and produces behaviorally “qualified” data believers.

行为复刻经由数字装置完成，数字景观秩序的建构实践只需要对规整的行为加以诱导、暗示和驯化，使之指向数字资本利益集团，其对个体行为的全面规训就得以完成。于是，数字景观秩序经过时间盘剥、空间钳制和纪律统摄，窒息了个体的行为自主性，最终训导出行为“合格的”数据信徒。

Conclusion

结语

When we examine the construction logic of the digital spectacle order, we find that the spectacle is penetrating people’s daily life in digital form, cultivating data believers with uniform cognition, unified emotions, and docile behavior, making them the spectacle’s real adherents, and the spectacle thereby becomes a new machine for whitewashing the infinite expansion of capital.

当我们检视数字景观秩序的建构逻辑后发现，景观正以数字化方式渗透人们的日常生活，培植出认知规整、情感统一、行为驯顺的数据信徒，使之成为景观的现实拥趸，景观随之成为一台粉饰资本无限扩张的新机器。

In a spectacle society born from the fusion of technology and capital, individuals’ ideological consciousness, emotional concepts, and behavioral practices are all “separated” into a virtual society mediated by images. People tragically endure the various backlash effects of the collusion between digital technology and capital under capitalist exploitation. It must be pointed out that on the “highway” of digital technology, we cannot yearn for a pre-digital era. We need to recognize that while digital capital creates endless control and oppression, it also contains opportunities for liberation. To delve into the dialectical mechanism contained in this proposition is to see through the mode of production and the condition of life within the digital spectacle order, to transcend the established order defined by the logic of capital, to regulate the capitalization and privatization of digital technology, to liberate people from the spectacle’s illusory changes manipulated by digital capital, to actively promote digital sharing, to reconstruct the order picture between humans and digital technology, and to seek the construction of a community of shared future for the coexistence of humans and digital technology.

在技术与资本融合而生的景观社会中，个体的思想意识、情感观念以及行为实践都被“分离”在以影像为中介的虚拟社会中，人们悲情地承受着资本剥削下数字技术与资本合谋带来的种种反噬后果。需要指出的是，在数字技术的“高速公路”上，我们无法去缅怀一个前数字时代。我们需要认识到，数字资本在制造了无尽的控制与压榨的同时，也蕴含着解放的契机。深挖这一命题中蕴含的辩证机制，就是要透视数字景观秩序中的生产方式与生命境况，超越资本逻辑限定的既定秩序，规制数字的资本化、私有化进程，使人们从数字资本操纵的景观幻变中解放出来，积极推进数字共享，重新构建人与数字间的秩序图景，寻求构建人与数字共生共存的命运共同体。

Online editor: Tongxin

网络编辑：同心