Waves of outrage mobilize and bundle attention very efficiently. However, their fluidity and volatility make them unsuited to shaping public discourse or public space. They are too uncontrollable, incalculable, inconstant, ephemeral, and amorphous for that. They well up abruptly—and they dissipate just as soon. They are like smart mobs. They lack the stability, constancy, and continuity that are indispensable for civil exchange. Accordingly, they defy integration into a stable discursive context. Waves of outrage often occur in response to events of only meager social or political relevance.
Outrage society is scandal society. It lacks bearing—reserve and posture. The fractiousness, hysteria, and intractability that characterize waves of outrage do not admit tactful or matter-of-fact communication; they bar dialogue and discourse. Yet bearing, a measured stance, is what constitutes the civil sphere. By the same token, distance is necessary for this sphere to emerge. More still, waves of outrage evince little identification with the community as it stands. The outraged do not form a stable we who are displaying concern for society as a whole. Enraged citizens, even though they are citizens, do not demonstrate concern for the whole of the social body so much as for themselves. For this reason, outrage quickly dissipates.
The first word of The Iliad is menin which means “rage” or “wrath.” “Rage—Goddess, sing the rage of Peleus’ son Achilles.”1 So begins the first act of narration in Western culture. Here, rage can be sung because it carries the story of the poem as a whole: it structures, inspires, animates, and gives rhythm. Simply put, it is the heroic medium of action. The Iliad is a song of rage. This rage is narrative—epic—because it tells of certain actions. On this score, rage is fundamentally different from anger, the affect of waves of outrage. Digital outrage cannot be sung. It admits neither action nor narration. Instead, it is an affective condition, devoid of the power to act. The general distraction and dissipation characterizing society today prevent the epic energy of rage from arising. Rage, in the strong sense, is more than an affective state. It means the capacity, or power, to interrupt existing conditions and bring about new ones. In this way, it produces the future. Today’s fits of outrage are extremely fleeting and scattered. Outrage lacks the mass—the gravitation—that is necessary for action. It generates no future.