I’m reading Jean Baudrillard’s Simulations. In it I ran into a passage that just has to be reproduced here. Baudrillard argues, that certain simulations will always be seen as real, obliterating the difference between the two. We presented a similar argument in the book in connection to the ethics of pervasive play and how certain people (like police officers) do not have the luxury of treating certain things as games. Baudrillard just makes that argument in a much more eloquent fashion.
The impossibility of rediscovering an absolute level of the real is of the same order as the impossibility of staging illusion. Illusion is no longer possible, because the real is no longer possible. It is the whole political problem of parody, of hypersimulation or offensive simulation, that is posed here. […]
Organize a fake holdup. Verify that your weapons are harmless, and take the most trustworthy hostage, so that no human life will be in danger (or one lapses into the criminal). Demand a ransom, and make it so that the operation creates as much commotion as possible—in short, remain close to the “truth,” in order to test the reaction of the apparatus to a perfect simulacrum. You won’t be able to do it: the network of artificial signs will become inextricably mixed up with real elements (a policeman will really fire on sight; a client of the bank will faint and die of a heart attack; one will actually pay you the phony ransom), in short, you will immediately find yourself once again, without wishing it, in the real, one of whose functions is precisely to devour any attempt at simulation, to reduce everything to the real—that is, to the established order itself, well before institutions and justice come into play.
It is necessary to see in this impossibility of isolating the process of simulation the weight of an order that cannot see and conceive of anything but the real, because it cannot function anywhere else. The simulation of an offense, if it is established as such, will either be punished less severely (because it has no “consequences”) or punished as an offense against the judicial system (for example if one sets in motion a police operation “for nothing”) — but never as simulation since it is precisely as such that no equivalence with the real is possible, and hence no repression either. The challenge of simulation is never admitted by power. How can the simulation of virtue be punished? However, as such it is as serious as the simulation of crime. Parody renders submission and transgression equivalent, and that is the most serious crime, because it cancels out the difference upon which the law is based. The established order can do nothing against it, because the law is a simulacrum of the second order, whereas simulation is of the third order, beyond true and false, beyond equivalences, beyond rational distinctions upon which the whole of the social and power depend. Thus, lacking the real, it is there that we must aim at order.
This is certainly why order always opts for the real. When in doubt, it always prefers this hypothesis (as in the army one prefers to take the simulator for a real madman). But this becomes more and more difficult, because if it is practically impossible to isolate the process of simulation, through the force of inertia of the real that surrounds us, the opposite is also true (and this reversibility itself is part of the apparatus of simulation and the impotence of power): namely, it is now impossible to isolate the process of the real, or to prove the real.