The Burnout Society

Neoliberalism as a new model of internalised slavery where we become our own executioners

In “The Burnout Society”, Byung-Chul Han embarks on a compelling ontological exploration, contrasting the traits of positivity and negativity that permeate our contemporary historical horizon. Han identifies our era as a time of transition: we are moving away from a ‘negative mentality,’ closely tied to the control model famously outlined by Foucault in “Discipline and Punish” — a model saturated with obedience, discipline, and punitive measures for deviance from established norms. We are, instead, gravitating towards a ‘positivity’ model. In this new paradigm, potential is boundless, and individuals are transformed into projects as their own entrepreneurs.

In our performance-oriented society, the onus of failure shifts entirely onto the individual, diverting blame from societal structures and disparities. With the advent of the internet, knowledge has become universally accessible, leading proponents of meritocracy to argue that motivation and discipline are sufficient for achieving dreams and attaining success. However, when society places the entire burden of success and social mobility on the individual, it creates an unsustainable pressure, resulting in a surge of mental health issues including burnout, anxiety, depression, and various personality disorders.

This unrestricted access to information fosters a mindset that ‘everything is possible’ with enough motivation and dedication. Han astutely observes that it is not the excess of responsibility that harms us, but rather the relentless demand for performance endemic to our post-modern work culture. The subject of performance, under this intense pressure and with an ingrained belief in endless possibility, falls into a trap of self-exploitation. This exploitation is particularly insidious because it masks itself as freedom, blurring the lines between victim and aggressor since the individual plays both roles.

As we transform ourselves into projects, relentlessly pursuing maximum performance, we unwittingly succumb to the capitalist logic of relentless productivity. The omnipresence of phrases like ‘high performance’ in advertising, and the proliferation of performance-enhancing drugs, are tangible symbols of this societal shift. This internal demand for constant excellence, coupled with high expectations from organisations and a lack of institutional support, fosters a breeding ground for mental illness and a new form of internalised oppression. We become our own oppressors.

Previously, the oppressors were clear: the plantation owner, rigid social structures, or the authoritarian boss. These figures provided a tangible enemy for marginalised groups such as workers and slaves. A common enemy allows for solidarity and collective action. However, the new capitalist system has inverted this logic. Instead of uniting against a common oppressor, individuals are pitted against each other in competition, seeing each other as rivals rather than allies. This shift plays right into the hands of the capitalist power structures, making it more crucial than ever to break free from the shackles of constant high performance and to reassess who benefits from our relentless drive for productivity.

This tactic of fostering rivalry amongst peers is a tried-and-true method of undermining organisations and societies. The artificial territorial divisions imposed on Africa during the colonial era led to inter-tribal wars, diverting attention away from the European invaders. Similarly, the patriarchal system has long pitted women against each other, fostering competition rather than solidarity. Today, we talk about the importance of ‘sorority’ or sisterhood as a means to dismantle these oppressive structures. In the same vein, we must encourage unity among ourselves to dismantle the new capitalist structures masquerading as champions of individual freedom, or neoliberalism.

However, while I align with Han’s analysis in many respects, I find his use of the immune system as an analogy for these social mechanisms to be somewhat reductionist. Though it serves as an accessible metaphor, it doesn’t encapsulate the full complexity of human immunology or the intricate power structures in our society. The health of an organism isn’t solely dependent on its ability to fend off external pathogens; it also requires the harmonious coexistence of various forms of life, acknowledging their interdependence. This coexistence isn’t without challenges; for instance, bacteria in our intestinal flora are crucial for digestion, but can cause sepsis if they enter the bloodstream.

Both the positive and negative should co-exist in a healthy system. This highlights the necessity of sustainable cohabitation among diverse forms of existence, organised according to shared values and worldviews, yet allowing for mutual coexistence. It calls us to consider the health of our societal system and our planet at large. In striving for this balance, we must challenge the prevailing narrative of unrelenting productivity, reevaluate who we are serving with our efforts, and forge a new path forward that priorities collective well-being over individual performance.

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