In a forensic investigation, interrogators use mental exhaustion to get suspects to confess. Lying takes a considerable amount of effort and it can only be sustained for a while. Interrogators use this strategy to get the suspects to surrender their front. In order to deal with lying, interrogators would place a suspect in a position where they allow him or her to relax. Then, they would speak as if they were friends in order to build rapport in a non-threatening way. Causal conversation induces mirror neurons to fire, thus, build a sense of security around them. But all of a sudden, interrogators would switch up to induce mental fatigue and apply pressure to the suspect’s sense of security.
Once a threat is detected, the suspect’s awareness goes off like an alarm. This on and off repeats until the suspect lets his guard down completely.
Societies of Control
We live in ways in which we are constantly exposed to mental fatigue. Societies of control offer rest from all this mental exhaustion. However, humans are skeptical about letting their guard down. So, societies of control make the relaxation worth any resistance to surrender. But they must also convince people to accept their own oppression. It would seem that society primes individuals to the “requirements” needed to undertake. It seems that the same ticket that offers the anxieties and neurosis is also the cure.
The human body has a limit to the trauma it can take. But the mental world gets stretched and pulled beyond its limits. Most people think of the unconscious or couscous world is an infinite, world without boundaries. That’s because the mental, infinite world is invisible.
Enjoyment as a case against life
There’s a type of individual that must account for all the expenses that incur around his surroundings. He is capable of storing up the expenses that others spend as enjoyment. And this individual places himself in between the flow of codes that inscribes when every transaction takes place. And so, he must account for all transactions by remembering levels of enjoyment. This takes a toll on his mental strength and will begin to feel resentful from observing others enjoying life. He is the accountant type where he accounts for all the costs in life. If life seems a bit wrong, it because he hasn’t undertaken the right sacrifices in life. This accountant walks barefoot with shards of glass everywhere. He must walk carefully or else he could slip. If he slips, he could slice his foot with a shard of glass. If blood gushes out from his wound, then individuals will collect his blood and infuse his blood as life-force.
The poetic side of Deleuze gives us a picture of a world that is fragmented and partialized. The disjunctive world is partialized with partial objects. Every time the accountant must walk through time, he must walk through fragmented partial objects “forced to communicated with non-communicative vessels.” Every drop of blood gets siphoned-in by others who desire to enjoy life. No one will give up their life-force and societies of control are developed to be libertarian. This means individuals are given the freedom to choose whether or not they want to donate life-force. This means that cruelty is creative more than ever. Language can get a victim trapped in limbo. So people walk around without a “feeling” subject. They are only seeing, hearing, or smelling subjects.
The application to mental exhaustion is a little different in a society of control. Many thinkers come to the conclusion that the comforts of life are arranged into the circuit as a way to make people desire them. But Deleuze convinces us that there’s a little more nuance than that. Desiring-machines aren’t placed within us because of malicious intent. They are taken before the formation of the “real.” Within the circuit, desiring-production works by desiring-machines constantly breaking down. This breaking down places us in a suspension of voluntary and involuntary purging of instincts: anger, rage, vengeance, competitive drives that capitalism brings out of paranoid individuals. Desiring produces weather or not people places the “real” out of the immanent realm of production. The “impossible real” is non-representable, which means that the real is constantly produced by desiring-production. But the social formation can globalize people to condition us to produce desires that are superimposed.