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Ó¢Ò뺺why would fast ever be evil? In today’s academic circles, this morality of movement seems to be readily projected on to our fallen digital world. If there’s a lesson to be learned from Satan’s tumble from heaven, his descent is not just a matter of speed but a function of gravity’s force, the inevitability of motion. What we are really up against is inertia, the resistance of an object to any change in its speed and direction. One’s inertia, after all, can be quite fast or rather slow.I want to question the absolutist morality of slow good and fast evil. Indeed, the knee-jerk reaction of finding “fast evil” here and there confirms the moral superiority of clinging to slow good. Our complaints against fast culture, its consumerism, its trade, and its media are only so many defensive bulwarks around our own apathies. Ethics actually concern the geometry of “speed-space,” Virilio’s term that generally refers to the inter- dependence of both concepts.e question then is not about relative quickness but about the territories that our motions and directions open up. Inertia favours the straight lines and circles of the drive. Moving in closed circuits reinforces and naturalizes our habits. e impoverished geometry of predictable motion arises most forcefully from mass production, whose orbits catch consumers up around the same celestial bodies.To move beyond fast evil and slow good, we need to short-circuit the compulsive repetition of the drive by forging connections with faraway points and opening up pathways previously untraveled. Erratic changes in direction, sudden accelerations and de-accelerations may jolt us out of our comfortable movements. e unpredictable and contingent unfolding of such a speed-space makes and unmakes desires, exposing the complacent inertia of drives, creating new symbolic circuits and new rhizomes, maps to nowhere.The experience of digital speed-space threatens our “print” imaginaries that tend toward the linear inertness of listless reading and listening, enshrining the protracted, interminable drone of a single voice from the lectern—the liturgical leftover from a forgotten Oxbridge religiosity. Deep down we are afraid of what will happen to our entrenched alliances, routines, beliefs, and identities, if we take an ethical swerve with our students beyond the morality of slow good and fast evil.
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