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噩丕賲毓賴 賲氐乇賮蹖貙 丕爻胤賵乇賴鈥屬囏� 賵 爻丕禺鬲丕乇賴丕
跇丕賳 亘賵丿乇蹖丕乇 丕蹖賳 讴鬲丕亘 乇丕 丿乇 爻丕賱 1970 賳賵卮鬲 賵 丿乇 丌賳 鬲乇丿蹖丿貙 丕乇夭蹖丕亘蹖 賵 賳賯丿 禺賵丿 乇丕 賳爻亘鬲 亘賴 丕賯鬲氐丕丿 賲丕乇讴爻蹖 亘蹖丕賳 讴乇丿 賵 亘賴 亘蹖丕賳 鬲賮丕賵鬲鈥屬囏й� 趩賴丕乇 賲賳胤賯 丨賵夭賴 賲氐乇賮 (賲賳胤賯 賮丕蹖丿賴貙 賲賳胤賯 亘丕夭丕乇貙 賲賳胤賯 賴丿蹖賴 賵 賲賳胤賯 賲賳夭賱鬲) 乇丕 倬乇丿丕禺鬲.
"噩丕賲毓賴 賲氐乇賮蹖" 賳賯丿蹖 丕爻鬲 亘乇 賲賮賴賵賲 賲氐乇賮 讴丕賱丕賴丕蹖 賮乇賴賳诏蹖 丕夭 賯亘蹖賱 賮蹖賱賲 賵 爻蹖賳賲丕 賵 丕賳賵丕毓 鬲賮乇蹖丨丕鬲 賮乇賴賳诏蹖 賵 亘賵丿乇蹖丕乇 賲毓鬲賯丿 丕爻鬲 賳賵毓 賲氐乇賮蹖 讴賴 丿乇 噩丕賲毓賴 賲丿乇賳 卮讴賱 诏乇賮鬲賴貙 夭丕蹖蹖丿賴 爻乇賲丕蹖賴鈥屫ж臂� 丕爻鬲 讴賴 胤亘賯賴 賲鬲賵爻胤蹖 乇丕 亘賴 賵噩賵丿 丌賵乇丿賴 賵 亘乇丕蹖 丕蹖賳讴賴 噩丕賲毓賴 倬丕爻禺诏賵蹖 賳蹖丕夭賴丕蹖 丕蹖賳 胤亘賯賴 亘丕卮丿貙 賲丿丕賲 丿乇 丨丕賱 亘丕夭鬲賯丕囟丕蹖 讴丕賱丕賴丕 賵 丿乇 賵丕賯毓 鬲毓乇蹖賮 賳蹖丕夭賴丕蹖 噩丿蹖丿 丕爻鬲.
http://anthropology.ir/node/14340
http://anthropology.ir/node/7196
http://changizi.blogfa.com/post-757.aspx
"噩丕賲毓賴 賲氐乇賮蹖" 賳賯丿蹖 丕爻鬲 亘乇 賲賮賴賵賲 賲氐乇賮 讴丕賱丕賴丕蹖 賮乇賴賳诏蹖 丕夭 賯亘蹖賱 賮蹖賱賲 賵 爻蹖賳賲丕 賵 丕賳賵丕毓 鬲賮乇蹖丨丕鬲 賮乇賴賳诏蹖 賵 亘賵丿乇蹖丕乇 賲毓鬲賯丿 丕爻鬲 賳賵毓 賲氐乇賮蹖 讴賴 丿乇 噩丕賲毓賴 賲丿乇賳 卮讴賱 诏乇賮鬲賴貙 夭丕蹖蹖丿賴 爻乇賲丕蹖賴鈥屫ж臂� 丕爻鬲 讴賴 胤亘賯賴 賲鬲賵爻胤蹖 乇丕 亘賴 賵噩賵丿 丌賵乇丿賴 賵 亘乇丕蹖 丕蹖賳讴賴 噩丕賲毓賴 倬丕爻禺诏賵蹖 賳蹖丕夭賴丕蹖 丕蹖賳 胤亘賯賴 亘丕卮丿貙 賲丿丕賲 丿乇 丨丕賱 亘丕夭鬲賯丕囟丕蹖 讴丕賱丕賴丕 賵 丿乇 賵丕賯毓 鬲毓乇蹖賮 賳蹖丕夭賴丕蹖 噩丿蹖丿 丕爻鬲.
http://anthropology.ir/node/14340
http://anthropology.ir/node/7196
http://changizi.blogfa.com/post-757.aspx
332 pages, Unknown Binding
First published January 1, 1970
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About the author
Jean Baudrillard
196听books1,859听followersJean Baudrillard was a French sociologist, philosopher and poet, with interest in cultural studies. He is best known for his analyses of media, contemporary culture, and technological communication, as well as his formulation of concepts such as hyperreality. Baudrillard wrote about diverse subjects, including consumerism, critique of economy, social history, aesthetics, Western foreign policy, and popular culture. Among his most well-known works are Seduction (1978), Simulacra and Simulation (1981), America (1986), and The Gulf War Did Not Take Place (1991). His work is frequently associated with postmodernism and specifically post-structuralism. Nevertheless, Baudrillard had also opposed post-structuralism, and had distanced himself from postmodernism.
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Displaying 1 - 30 of 146 reviews
November 25, 2014
This guy is perhaps best known for having said that the Gulf War never happened or having one of his books read by Neo in the first Matrix film. I鈥檝e finished the bit of that book I wanted to read too 鈥� and will probably review it soon as well. But this one was a bit of a surprise to me. I was expecting it to be, well, you know, a bit nutty. And it is anything but.
This is a slamming together 鈥� or perhaps a 鈥榯alking back to鈥� a range of sociologists, economists and philosophers. Firstly, Marx, but also Galbraith, Riesman, Saussure and Freud. This book covers a lot of ground 鈥� but its main message is relatively simple.
Let鈥檚 start with Marx. To Marx commodities have two attributes that he wants to distinguish immediately 鈥� their use-value and their exchange-value. In the life and death stakes of existence bread has more use-value than gold in virtually all circumstances. Some people can go their whole life without ever having touched gold, whereas doing without bread is much less likely. That said, there are very few occasions when bread has a higher exchange-value than gold. Marx鈥檚 explanation for this discrepancy is related to his theory of value 鈥� not that gold is 鈥榬arer鈥� than bread, which would just mean the problem is one of demand and supply, but rather that more human labour needs to go into retrieving a certain quantity of gold compared to a certain quantity of bread, and it is the quantity of labour contained within the commodity that determines its value.
This distinction between use-value and exchange-value is focused on throughout this book. This is the main criticism that is levelled against Galbraith, particularly Galbraith鈥檚 Affluent Society. Baudrillard wants to argue that there is no such thing as an affluent society 鈥� that such a thing is impossible when a society is based on commodity production. And this is mostly because commodities are not 鈥榰se-values鈥� but rather symbols that enter into exchanges and gain their 鈥榲alue鈥� by their relative rarity 鈥� that is, precisely the opposite of what Marx claimed. Nevertheless, what is interesting here is that both Marx and Baurdrillard are focused on 鈥榚xchange-value鈥� and not use-value. Galbraith sought to define capitalism as an affluent society by focusing on use-values. If Capitalism could meet all of the 鈥榥eeds鈥� of humans 鈥� and in terms of absolute poverty, capitalist society has certainly done this in spades 鈥� then if people would simply moderate their desires, as a society, capitalism can provide abundance.
But Baudrillard attacks this argument at exactly this point. Capitalism doesn鈥檛 remove needs, it creates them. Capitalism can only exist on the basis of accelerating growth 鈥� but growth is only possible if capitalism generates desires and wants. In doing so it does not create abundance or affluence, but rather penury, and this, ironically enough, in the midst of abundance. It is impossible that capitalism could ever provide a truly affluent society, its only means of continued existence, and this is definitional, is to endlessly provide discontentment. There can be no point when people say, under capitalism, 鈥榚nough鈥�. Growth is the defining motive force of capitalism and 鈥榚nough鈥� would kill growth.
And this is where Saussure comes in. For Saussure there can be no true synonyms in a language. Language is a system of differences. Words get their meanings from their not being other words. It is because cat is different to dog that we need both words and both words only have meaning because they slice off part of the world from that which is sliced off by the other word. If this were not the case we would have no need for both words, but to understand any words we need to understand how all words relate to one another 鈥� even the ones that have not been used in a particular sentence, as why we choose one word over another is equally important.
What has that got to do with commodities and the consumer society? Well, for Baudrillard commodities are also in a very similar relationship as words are to each other in that large system of meaning we call language. Commodities are not defined by their use-value, but rather their exchange-value 鈥� and that exchange is a kind of symbolic exchange. He doesn鈥檛 quite want to say that we are defined by the commodities we choose 鈥� he actually wants to say much, much more than this 鈥� it wants to say that this is actually a very dialectical process, one in which we are both defined by the commodities that we choose, but also that we are almost forced by these commodities to choose them. We are not the entirely free agents that capitalism presents us as 鈥� but rather, we are also what Galbraith says of us, encouraged endlessly to buy the latest thing so as to become what we truly are. This idea from advertising that we need to buy things to become what we have always already been is played with throughout this book and is such a constant in advertising that it is a wonder how we seem to constantly fall for this particular three-card trick. To be ourselves we need to change and the means to the change that makes us finally truly ourselves is the commodity which seeks to sell our true selves to ourselves.
There are endless paradoxes and contradictions involved in all this. Not least is the lovely French term that is used here, 鈥榬ecycling鈥� 鈥� that is, what has become known as 鈥榣ife-long-learning鈥�. Not only do we need to constantly be on the lookout for the latest iPhone or jacket and shoes that will alert everyone to who we really are, but to truly be ourselves we can only achieve that by constantly upgrading ourselves in all senses 鈥� learn new skills, have a sexier body, buy a faster car, even if the speed limits never allow you to drive at anywhere near the car鈥檚 capabilities. The point isn鈥檛 need, isn鈥檛 use-value, it is status, it is exchange-value, it is symbolic representation and conspicuous display in a society defined by competition.
There is a wonderful part of this where he discusses Riesman鈥檚 idea of 鈥榦ther-direction鈥� from The Lonely Crowd 鈥� but again we are immersed in paradoxes. We are now in a world of 鈥榮ervices鈥� 鈥� where even the most mundane product has been carefully designed with YOU in mind. You are the centre and reason for everything. So much effort has gone into finding out what your real needs are and how the product can strive to meet those needs. Except that you are other directed 鈥� not just in keeping up with the Jones鈥檚, but also in not standing out from the crowd too much. In the grand competition that is finding distinction within society, even that distinction needs to be contained within constraints. It is the top of society who decide fashions, and they do this on the basis of the most exclusive commodities, but once they have set these fashions the rest of us imitate them for some of their distinction to rub off on us. There is a story told here (who knows if it is true) of an employee being sacked because he bought the same model car as his boss. Symbols matter, we are told, and usurping your betters in the symbolic race that is car purchases disturbs that natural order.
There are statistics that are used early in this to show that lower class and upper class people don鈥檛 really spend all that much more than each other on say food. But that this isn鈥檛 true of other 鈥榣uxuries鈥�, such as housing or vacations. We are less interested in 鈥榤eeting our needs鈥� than in 鈥榙isplaying our distinction鈥� and we do this in so many ways. He points out that even our holidays 鈥� when we think we are most free and mostly 鈥榙oing nothing鈥� is actually a form of conspicuous consumption of time. Free time is anything but, and how it is spent is yet another means of asserting distinction.
The thing that really surprised me about this book is that it was first published in 1970. So many of the themes and ideas 鈥� about life-long learning or obesity 鈥� seem so much more recent issues. This book feels much more 鈥榬ecent鈥� than it actually is.
Some quotes:
Strictly speaking, the humans of the age of affluence are surrounded not so much by other human beings, as they are in all previous ages, but by objects. Page 25
We live by object time: by this I mean that we live at the pace of objects, live to the rhythm of their ceaseless succession. Page 25
鈥楢ffluence鈥� is, in effect, merely the accumulation of the signs of happiness. Page 31
So we live, sheltered by signs, in the denial of the real. Page 34
Now, it seems that this 鈥榬edistribution鈥� has little effect on social discrimination at all levels. Page 37
Does the flourishing mineral water industry permit us to speak of a real increase in 鈥榓ffluence鈥� since, to a large extent, it is merely a response to the deficient quality of urban water? Page 39
Tell me what you throw away and I鈥檒l tell you who you are! Page 42
It is generally the same people who maintain the myth of the inevitable coming of affluence who deplore waste Page 43
This is why destruction remains the fundamental alternative to production: consumption is merely an intermediate term between the two. Page 47
Happiness has to be measureable. Page 49
All men are equal before need and before the principle of satisfaction, since all mean are equal before the use-value of objects and goods (whereas they are unequal and divided before exchange-value). Page 50
Equilibrium is the ideal fantasy of economists which is contradicted, if not by the very logic of society as a condition, then at least by all known forms of social organisation. Every society produces differentiation, social discrimination, and that structural organisation is based on the use and distribution of wealth (among other things). Page 53
The view that the system survives on disequilibrium and structural penury, that its logic is totally ambivalent, and that it is so not mere conjuncturally but structurally. The system only sustains itself by producing wealth and poverty, by producing as many dissatisfactions as satisfactions, as much nuisance as 鈥榩rogress鈥�. Page 55
Knowledge and power are, or are going to become, the two great scarce commodities of our affluent societies. Page 57
Objects are less important today that space and the social marking of space. Page 57
The difference in expenditure between workers and senior managers on essential goods is 100:135, but it is 100:245 on household equipment, 100:305 on transport and 100:390 on leisure. Page 58
The 鈥榬ight to clean air鈥� signifies the loss of clean air as a natural good, its transition to commodity status and its inegalitarian social redistribution. Page 58
It is their constellation, their configuration, the relation to these objects and their overall social 鈥榩erspective鈥� which alone have a meaning. And that meaning is always a distinctive one. Page 59
The consumer experiences his distinctive behaviours as freedom, as aspiration, as choice. His experiences is not one of being forced to be different, of obeying a code. Page 61
It is within the upper echelons of society, as a reaction against the loss of earlier distinctive markers, that innovation takes place, in order to restore social distance. Page 63
One of the contradictions of growth is that it produces goods and needs at the same time. Page 63
The industrial system itself, which presupposes the growth of needs, also presupposes a perpetual excess of needs over the supply of goods. Page64
The strategic value of advertising 鈥� and also its trick 鈥� is precisely this: that it targets everyone in their relation to others, in their hankerings after reified social prestige. Page 64
All this defines the growth society as the opposite of an affluent society. Page 65
It is our social logic which condemns us to luxurious and spectacular penury. Page 68
Or, to put it sociologically, a particular individual is a member of a particular group because he consumes particular goods, and he consumes particular goods because he is a member of a particular group. Page 70
Man only became an object of science for man when automobiles became harder to sell than to manufacture. Page 72
The consumer is sovereign in a jungle of ugliness where freedom of choice has been forced upon him. Page 72
The circulation, purchase, sale, appropriation and differentiated good and signs/objects today constitute our language, our code, the code by which the entire society communicates and converses. Pages 79-80
Consumerist man (I鈥檋omme-consommateur) regards enjoyment as an obligation. Page 80
It is important to grasp that this personalization, this pursuit of status and social standing, are all based on signs. Page 90
Kitsch is the equivalent of the 鈥榗lich茅鈥� in speech. Page110
The machine was the emblem of industrial society. The gadget is the emblem of post-industrial society. Page 111
Advertising is based on a different kind of verification, that of the self-fulfilling prophecy. Page 127
The body is a cultural fact. Page 129
The female body as privileged vehicle of Beauty, Sexuality and managed Narcissism. Page 136
(half of the money spent on medicines is on non-prescription items, and this goes even for those covered by the welfare system). What prompts such behaviour other than the deep-seated belief that it has to cost you something (and it is enough that it costs you something) for health to be yours in exchange? This is ritual, sacrificial consumption rather than medication. Page 140
Much more than in hygiene, it is in the ascetic practice of 鈥榙ieting鈥� that the aggressive drive against the body is to be seen, a drive 鈥榣iberated鈥� at the same time as the body itself. Page 142
An American study has shown that 300 adolescent girls out of 446 are on a diet. Page 142
It is estimated that 30 million Americans either are, or believe themselves to be, obese. Page 143
Everything offered for consumption has a sexual coefficient. Page 144
Thus, the whole of advertising and modern erotics are made up of signs, not of meaning. Page 148
Leisure is a collective vocation. Page 156
Objects no long serve a purpose; first and foremost they serve you. Page159
This huge system of solicitude is based on a total contradiction. Not only can it not mask the iron law of market society, the objective truth of social relations, which is competition. Page 162
The tired pupil is the one who passively goes along with what the teacher says. The tired worker or bureaucrat is the one who has had all responsibility taken from him in his work. Political 鈥榠ndifference鈥�, that catatonia of the modern citizen, is the indifference of the individual deprived of any decision-making powers and left only with the sop of universal suffrage. Page 183
Fatigue is an activity, a latent, endemic revolt, unconscious of itself. Page 183
This is a slamming together 鈥� or perhaps a 鈥榯alking back to鈥� a range of sociologists, economists and philosophers. Firstly, Marx, but also Galbraith, Riesman, Saussure and Freud. This book covers a lot of ground 鈥� but its main message is relatively simple.
Let鈥檚 start with Marx. To Marx commodities have two attributes that he wants to distinguish immediately 鈥� their use-value and their exchange-value. In the life and death stakes of existence bread has more use-value than gold in virtually all circumstances. Some people can go their whole life without ever having touched gold, whereas doing without bread is much less likely. That said, there are very few occasions when bread has a higher exchange-value than gold. Marx鈥檚 explanation for this discrepancy is related to his theory of value 鈥� not that gold is 鈥榬arer鈥� than bread, which would just mean the problem is one of demand and supply, but rather that more human labour needs to go into retrieving a certain quantity of gold compared to a certain quantity of bread, and it is the quantity of labour contained within the commodity that determines its value.
This distinction between use-value and exchange-value is focused on throughout this book. This is the main criticism that is levelled against Galbraith, particularly Galbraith鈥檚 Affluent Society. Baudrillard wants to argue that there is no such thing as an affluent society 鈥� that such a thing is impossible when a society is based on commodity production. And this is mostly because commodities are not 鈥榰se-values鈥� but rather symbols that enter into exchanges and gain their 鈥榲alue鈥� by their relative rarity 鈥� that is, precisely the opposite of what Marx claimed. Nevertheless, what is interesting here is that both Marx and Baurdrillard are focused on 鈥榚xchange-value鈥� and not use-value. Galbraith sought to define capitalism as an affluent society by focusing on use-values. If Capitalism could meet all of the 鈥榥eeds鈥� of humans 鈥� and in terms of absolute poverty, capitalist society has certainly done this in spades 鈥� then if people would simply moderate their desires, as a society, capitalism can provide abundance.
But Baudrillard attacks this argument at exactly this point. Capitalism doesn鈥檛 remove needs, it creates them. Capitalism can only exist on the basis of accelerating growth 鈥� but growth is only possible if capitalism generates desires and wants. In doing so it does not create abundance or affluence, but rather penury, and this, ironically enough, in the midst of abundance. It is impossible that capitalism could ever provide a truly affluent society, its only means of continued existence, and this is definitional, is to endlessly provide discontentment. There can be no point when people say, under capitalism, 鈥榚nough鈥�. Growth is the defining motive force of capitalism and 鈥榚nough鈥� would kill growth.
And this is where Saussure comes in. For Saussure there can be no true synonyms in a language. Language is a system of differences. Words get their meanings from their not being other words. It is because cat is different to dog that we need both words and both words only have meaning because they slice off part of the world from that which is sliced off by the other word. If this were not the case we would have no need for both words, but to understand any words we need to understand how all words relate to one another 鈥� even the ones that have not been used in a particular sentence, as why we choose one word over another is equally important.
What has that got to do with commodities and the consumer society? Well, for Baudrillard commodities are also in a very similar relationship as words are to each other in that large system of meaning we call language. Commodities are not defined by their use-value, but rather their exchange-value 鈥� and that exchange is a kind of symbolic exchange. He doesn鈥檛 quite want to say that we are defined by the commodities we choose 鈥� he actually wants to say much, much more than this 鈥� it wants to say that this is actually a very dialectical process, one in which we are both defined by the commodities that we choose, but also that we are almost forced by these commodities to choose them. We are not the entirely free agents that capitalism presents us as 鈥� but rather, we are also what Galbraith says of us, encouraged endlessly to buy the latest thing so as to become what we truly are. This idea from advertising that we need to buy things to become what we have always already been is played with throughout this book and is such a constant in advertising that it is a wonder how we seem to constantly fall for this particular three-card trick. To be ourselves we need to change and the means to the change that makes us finally truly ourselves is the commodity which seeks to sell our true selves to ourselves.
There are endless paradoxes and contradictions involved in all this. Not least is the lovely French term that is used here, 鈥榬ecycling鈥� 鈥� that is, what has become known as 鈥榣ife-long-learning鈥�. Not only do we need to constantly be on the lookout for the latest iPhone or jacket and shoes that will alert everyone to who we really are, but to truly be ourselves we can only achieve that by constantly upgrading ourselves in all senses 鈥� learn new skills, have a sexier body, buy a faster car, even if the speed limits never allow you to drive at anywhere near the car鈥檚 capabilities. The point isn鈥檛 need, isn鈥檛 use-value, it is status, it is exchange-value, it is symbolic representation and conspicuous display in a society defined by competition.
There is a wonderful part of this where he discusses Riesman鈥檚 idea of 鈥榦ther-direction鈥� from The Lonely Crowd 鈥� but again we are immersed in paradoxes. We are now in a world of 鈥榮ervices鈥� 鈥� where even the most mundane product has been carefully designed with YOU in mind. You are the centre and reason for everything. So much effort has gone into finding out what your real needs are and how the product can strive to meet those needs. Except that you are other directed 鈥� not just in keeping up with the Jones鈥檚, but also in not standing out from the crowd too much. In the grand competition that is finding distinction within society, even that distinction needs to be contained within constraints. It is the top of society who decide fashions, and they do this on the basis of the most exclusive commodities, but once they have set these fashions the rest of us imitate them for some of their distinction to rub off on us. There is a story told here (who knows if it is true) of an employee being sacked because he bought the same model car as his boss. Symbols matter, we are told, and usurping your betters in the symbolic race that is car purchases disturbs that natural order.
There are statistics that are used early in this to show that lower class and upper class people don鈥檛 really spend all that much more than each other on say food. But that this isn鈥檛 true of other 鈥榣uxuries鈥�, such as housing or vacations. We are less interested in 鈥榤eeting our needs鈥� than in 鈥榙isplaying our distinction鈥� and we do this in so many ways. He points out that even our holidays 鈥� when we think we are most free and mostly 鈥榙oing nothing鈥� is actually a form of conspicuous consumption of time. Free time is anything but, and how it is spent is yet another means of asserting distinction.
The thing that really surprised me about this book is that it was first published in 1970. So many of the themes and ideas 鈥� about life-long learning or obesity 鈥� seem so much more recent issues. This book feels much more 鈥榬ecent鈥� than it actually is.
Some quotes:
Strictly speaking, the humans of the age of affluence are surrounded not so much by other human beings, as they are in all previous ages, but by objects. Page 25
We live by object time: by this I mean that we live at the pace of objects, live to the rhythm of their ceaseless succession. Page 25
鈥楢ffluence鈥� is, in effect, merely the accumulation of the signs of happiness. Page 31
So we live, sheltered by signs, in the denial of the real. Page 34
Now, it seems that this 鈥榬edistribution鈥� has little effect on social discrimination at all levels. Page 37
Does the flourishing mineral water industry permit us to speak of a real increase in 鈥榓ffluence鈥� since, to a large extent, it is merely a response to the deficient quality of urban water? Page 39
Tell me what you throw away and I鈥檒l tell you who you are! Page 42
It is generally the same people who maintain the myth of the inevitable coming of affluence who deplore waste Page 43
This is why destruction remains the fundamental alternative to production: consumption is merely an intermediate term between the two. Page 47
Happiness has to be measureable. Page 49
All men are equal before need and before the principle of satisfaction, since all mean are equal before the use-value of objects and goods (whereas they are unequal and divided before exchange-value). Page 50
Equilibrium is the ideal fantasy of economists which is contradicted, if not by the very logic of society as a condition, then at least by all known forms of social organisation. Every society produces differentiation, social discrimination, and that structural organisation is based on the use and distribution of wealth (among other things). Page 53
The view that the system survives on disequilibrium and structural penury, that its logic is totally ambivalent, and that it is so not mere conjuncturally but structurally. The system only sustains itself by producing wealth and poverty, by producing as many dissatisfactions as satisfactions, as much nuisance as 鈥榩rogress鈥�. Page 55
Knowledge and power are, or are going to become, the two great scarce commodities of our affluent societies. Page 57
Objects are less important today that space and the social marking of space. Page 57
The difference in expenditure between workers and senior managers on essential goods is 100:135, but it is 100:245 on household equipment, 100:305 on transport and 100:390 on leisure. Page 58
The 鈥榬ight to clean air鈥� signifies the loss of clean air as a natural good, its transition to commodity status and its inegalitarian social redistribution. Page 58
It is their constellation, their configuration, the relation to these objects and their overall social 鈥榩erspective鈥� which alone have a meaning. And that meaning is always a distinctive one. Page 59
The consumer experiences his distinctive behaviours as freedom, as aspiration, as choice. His experiences is not one of being forced to be different, of obeying a code. Page 61
It is within the upper echelons of society, as a reaction against the loss of earlier distinctive markers, that innovation takes place, in order to restore social distance. Page 63
One of the contradictions of growth is that it produces goods and needs at the same time. Page 63
The industrial system itself, which presupposes the growth of needs, also presupposes a perpetual excess of needs over the supply of goods. Page64
The strategic value of advertising 鈥� and also its trick 鈥� is precisely this: that it targets everyone in their relation to others, in their hankerings after reified social prestige. Page 64
All this defines the growth society as the opposite of an affluent society. Page 65
It is our social logic which condemns us to luxurious and spectacular penury. Page 68
Or, to put it sociologically, a particular individual is a member of a particular group because he consumes particular goods, and he consumes particular goods because he is a member of a particular group. Page 70
Man only became an object of science for man when automobiles became harder to sell than to manufacture. Page 72
The consumer is sovereign in a jungle of ugliness where freedom of choice has been forced upon him. Page 72
The circulation, purchase, sale, appropriation and differentiated good and signs/objects today constitute our language, our code, the code by which the entire society communicates and converses. Pages 79-80
Consumerist man (I鈥檋omme-consommateur) regards enjoyment as an obligation. Page 80
It is important to grasp that this personalization, this pursuit of status and social standing, are all based on signs. Page 90
Kitsch is the equivalent of the 鈥榗lich茅鈥� in speech. Page110
The machine was the emblem of industrial society. The gadget is the emblem of post-industrial society. Page 111
Advertising is based on a different kind of verification, that of the self-fulfilling prophecy. Page 127
The body is a cultural fact. Page 129
The female body as privileged vehicle of Beauty, Sexuality and managed Narcissism. Page 136
(half of the money spent on medicines is on non-prescription items, and this goes even for those covered by the welfare system). What prompts such behaviour other than the deep-seated belief that it has to cost you something (and it is enough that it costs you something) for health to be yours in exchange? This is ritual, sacrificial consumption rather than medication. Page 140
Much more than in hygiene, it is in the ascetic practice of 鈥榙ieting鈥� that the aggressive drive against the body is to be seen, a drive 鈥榣iberated鈥� at the same time as the body itself. Page 142
An American study has shown that 300 adolescent girls out of 446 are on a diet. Page 142
It is estimated that 30 million Americans either are, or believe themselves to be, obese. Page 143
Everything offered for consumption has a sexual coefficient. Page 144
Thus, the whole of advertising and modern erotics are made up of signs, not of meaning. Page 148
Leisure is a collective vocation. Page 156
Objects no long serve a purpose; first and foremost they serve you. Page159
This huge system of solicitude is based on a total contradiction. Not only can it not mask the iron law of market society, the objective truth of social relations, which is competition. Page 162
The tired pupil is the one who passively goes along with what the teacher says. The tired worker or bureaucrat is the one who has had all responsibility taken from him in his work. Political 鈥榠ndifference鈥�, that catatonia of the modern citizen, is the indifference of the individual deprived of any decision-making powers and left only with the sop of universal suffrage. Page 183
Fatigue is an activity, a latent, endemic revolt, unconscious of itself. Page 183
October 18, 2019
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賲乇丿賲丕賳 賲賲丕賱讴 "讴賲 鬲賵爻毓賴 蹖丕賮鬲賴"貙 "讴賲讴" 睾乇亘 乇丕 趩蹖夭蹖 賯丕亘賱 丕賳鬲馗丕乇 賵 胤亘蹖毓蹖 賲蹖 丿丕賳賳丿 讴賴 丕夭 丿蹖乇锟斤拷丕夭 丨賯 丌賳丕賳 亘賵丿賴 賵 丕夭 丌賳丕賳 丿乇蹖睾 賲蹖 卮丿賴 丕爻鬲. 讴賲讴 睾乇亘 丕夭 賳馗乇 丕蹖賳 賲乇丿賲丕賳貙 賳賵毓蹖 丿乇賲丕賳 噩丕丿賵蹖蹖 丕爻鬲 - 亘丿賵賳 丕乇鬲亘丕胤 亘丕 鬲丕乇蹖禺貙 鬲讴賳蹖讴貙 倬蹖卮乇賮鬲 賲丿丕賵賲 賵 亘丕夭丕乇 噩賴丕賳蹖. 丕賲丕 丕诏乇 賳诏丕賴蹖 丿賯蹖賯 鬲乇 丿丕卮鬲賴 亘丕卮蹖賲貙 丌蹖丕 賲毓噩夭丕鬲 睾乇亘 丿乇 禺氐賵氐 乇卮丿 丕賯鬲氐丕丿蹖 賳蹖夭 亘賴 賴賲蹖賳 卮蹖賵賴 丕夭 爻賵蹖 賲乇丿賲 丿乇讴 賳賲蹖 卮賵丿責 丌蹖丕 鬲賵丿賴 賲氐乇賮 讴賳賳丿诏丕賳貙 賵賮賵乇 丕噩賳丕爻 賵 讴丕賱丕賴丕 乇丕 丕賲乇蹖 胤亘蹖毓蹖 鬲賱賯蹖 賳賲蹖 讴賳賳丿貙 亘賵蹖跇賴 丌賳 讴賴 丿乇 賲丨丕氐乇賴 鬲氐丕賵蹖乇 禺蹖丕賱蹖 ... 賯乇丕乇 丿丕乇賳丿貙 賵 丿乇 賳鬲蹖噩賴 爻蹖賱 亘蹖 丕賲丕賳 鬲亘賱蹖睾丕鬲貙 亘丕賵乇 讴乇丿賴 丕賳丿 讴賴 賴賲賴 趩蹖夭 丕夭 倬蹖卮 亘賴 丌賳丕賳 丿丕丿賴 卮丿賴 賵 丕蹖賳 賵賮賵乇 賳毓賲鬲 丨賯 賲卮乇賵毓 賵 賲爻賱賲 丌賳丕賳 丕爻鬲
73
鬲賮讴乇 噩丕丿賵蹖蹖 亘乇 賲氐乇賮 丨丕讴賲 丕爻鬲. 匕賴賳蹖鬲蹖 噩丕丿賵蹖蹖 亘乇 夭賳丿诏蹖 乇賵夭賲乇賴 爻蹖胤乇賴 丿丕乇丿. 匕賴賳蹖鬲蹖 讴賴 亘丿賵蹖 丕爻鬲. 亘丿賵蹖 亘賴 丕蹖賳 賲賮賴賵賲 讴賴 亘乇 丕毓鬲賯丕丿 亘賴 賯丕丿乇 賲胤賱賯 亘賵丿賳 丕賮讴丕乇 丕爻鬲賵丕乇 丕爻鬲. 賴賲趩賳蹖賳 丕蹖賳噩丕 丕毓鬲賯丕丿 亘賴 賯丕丿乇 賲胤賱賯 亘賵丿賳 賳卮丕賳賴 賴丕 丿乇 讴丕乇 丕爻鬲: 乇賮丕賴貙 讴孬乇鬲貙 讴丕賱丕賴丕 賵 丕噩賳丕爻. 丿乇 賵丕賯毓 趩蹖夭蹖 噩夭 丕賳亘丕卮鬲 賳卮丕賳賴 賴丕蹖 禺賵卮亘禺孬蹖 賳蹖爻鬲... 賴賲诏蹖 丌賮乇蹖賳賳丿賴 丕賲蹖丿蹖 賵丕賴蹖 賴爻鬲賳丿 讴賴 丌丿賲蹖 乇丕 亘賴 夭賳丿诏丕賳蹖 倬乇丕亘鬲匕丕賱 丿賱 禺賵卮 賲蹖 讴賳賳丿
鄞郾
丕夭 丕蹖賳 倬爻 卮丕賴丿 賲丿賮賵毓鈥屬堌ж壁� 讴賳鬲乇賱 卮丿賴貙 乇賵睾賳 讴丕乇蹖 卮丿賴 賵 賲氐乇賮 卮丿賴 丿乇 賴賲賴 趩蹖夭 禺賵丕賴蹖賲 亘賵丿. 丕蹖賳 賲丿賮賵毓鈥屬堌ж壁� 丿乇 賴賲賴 噩丕 亘丕 毓丿賲 鬲賲丕蹖夭 趩蹖夭賴丕 賵 乇賵丕亘胤 丕噩鬲賲丕毓蹖 丕賳鬲卮丕乇 禺賵丕賴丿 蹖丕賮鬲. ... 丿乇 賲乇丕讴夭 禺乇蹖丿 亘夭乇诏 賲丕 ... 讴賱蹖賴 禺丿丕蹖丕賳 蹖丕 爻賱丕胤蹖賳 賲氐乇賮 诏乇丿 丌賲丿賴 丕賳丿. 亘賴 毓亘丕乇鬲蹖 讴賱蹖賴 賮毓丕賱蹖鬲 賴丕貙 丕賲賵乇貙 鬲囟丕丿賴丕 賵 賮氐賵賱 賲禺鬲賱賮 亘賴 卮讴賱 丕賳鬲夭丕毓蹖 丿乇 賴賲 丨賱 卮丿賴 丕賳丿... 丿乇 丕蹖賳 賲賱睾賲賴 賴賲诏丕賳蹖 丿蹖诏乇 賲毓賳丕 噩丕蹖蹖 賳丿丕乇丿... 丿乇 丌賳噩丕 鬲賳賴丕 趩蹖夭蹖 讴賴 賵噩賵丿 丿丕乇丿貙 噩丕賳卮蹖賳蹖 丿丕卅賲 毓賳丕氐乇 賴賲诏賵賳 丕爻鬲. 賳賯卮 賳賲丕丿蹖賳 丿蹖诏乇 賲丨賱蹖 丕夭 丕毓乇丕亘 賳丿丕乇丿 賵 鬲賳賴丕 趩蹖夭蹖 讴賴 亘賴 趩卮賲 賲蹖禺賵乇丿貙 鬲乇讴蹖亘 噩丕賵丿丕賳賴 賲丨蹖胤 丿乇 亘賴丕乇蹖 賴賲蹖卮诏蹖 丕爻鬲
鄞郯
丕賲乇賵夭賴 鬲毓丿丕丿 丕賳丿讴蹖 丕夭 丕卮蹖丕 亘賴 鬲賳賴丕蹖蹖 亘乇丕蹖 毓乇囟賴 賵噩賵丿 丿丕乇賳丿貙 賵 賲丕 亘丕 亘丕賮鬲蹖 丕夭 丕卮蹖丕 賲賵丕噩賴蹖賲 讴賴 亘賴 丌賳賴丕 賲毓賳丕 賲蹖 丿賴賳丿. 亘丿蹖賳 鬲乇鬲蹖亘貙 乇丕亘胤賴 賲氐乇賮 讴賳賳丿賴 亘丕 卮蹖 鬲睾蹖蹖乇 讴乇丿賴 丕爻鬲. 賲氐乇賮 讴賳賳丿賴 丿蹖诏乇 亘賴 賮賱丕賳 卮蹖 亘乇丕蹖 賮丕蹖丿賴 禺丕氐 丌賳 賲乇丕噩毓賴 賳賲蹖 讴賳丿.貙 亘賱讴賴 亘賴 賲噩賲賵毓賴 丕蹖 丕夭 丕卮蹖丕 亘丕 丿賱丕賱鬲 讴賱蹖 丌賳賴丕 乇賵蹖 賲蹖 丌賵乇丿... 賵蹖鬲乇蹖賳 賴丕貙 丌诏賴蹖 賴丕蹖 鬲亘賱蹖睾丕鬲蹖貙 亘賳诏丕賴賴丕蹖 鬲賵賱蹖丿蹖 賵 賲丕乇讴賴丕 讴賴 丿乇 丕蹖賳噩丕 賳賯卮蹖 丕爻丕爻蹖 丿丕乇賳丿貙 丿蹖丿诏丕賴蹖 賲賳爻噩賲 賵 噩賲毓蹖 丕夭 丕蹖賳 賵爻丕蹖賱 丕乇丕卅賴 賲蹖丿賴賳丿 賵 丌賳賴丕 丕乇 賲丕賳賳丿 蹖讴 "讴賱" 鬲賯乇蹖亘丕 噩丿丕蹖蹖 賳丕倬匕蹖乇 亘丕 夭賳噩蹖乇賴 丕蹖 丿乇賳馗乇 賲蹖 诏蹖乇賳丿. 讴賴 乇卮鬲賴 丕蹖 亘賴 賴賲 倬蹖賵爻鬲賴 丕夭 丕卮蹖丕蹖 爻丕丿賴 賳蹖爻鬲貙.... 賵 亘乇丕蹖 賲氐乇賮 讴賳賳丿賴 丕賳诏蹖夭賴 賴丕蹖 倬蹖趩蹖丿賴 鬲乇蹖 倬丿蹖丿 賲蹖 丌賵乇賳丿
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賲賮丕賴蹖賲 賲丨蹖胤 賵 賮囟丕 亘蹖 卮讴 丕夭 夭賲丕賳蹖 乇賵丕噩 亘蹖卮鬲乇蹖 蹖丕賮鬲賳丿 讴賴 丿乇 賵丕賯毓 賲丕 丕夭 丿蹖诏乇 丕賳爻丕賳 賴丕 賮丕氐賱賴 诏乇賮鬲蹖賲貙 丿乇 賳鬲蹖噩賴 丨囟賵乇 丌賳賴丕 乇丕 讴賲 鬲乇 丕丨爻丕爻 賲蹖 讴賳蹖賲 賵 趩賳丿丕賳 胤乇賮 诏賮鬲诏賵蹖 丌賳賴丕 賵丕賯毓 賳賲蹖 卮賵蹖賲 賵 丿乇 毓賵囟 亘蹖卮鬲乇 夭蹖乇 賳诏丕賴 爻丕讴鬲 丕卮蹖丕蹖 賲胤蹖毓 賵 鬲賵賴賲 丕賳诏蹖夭蹖 賯乇丕乇 丿丕乇蹖賲 讴賴 賴賲賵丕乇賴 蹖讴 趩蹖夭 乇丕 亘乇丕蹖 賲丕 鬲讴乇丕乇 賲蹖 讴賳丿 賵 丌賳 趩蹖夭蹖 賳蹖爻鬲 噩夭 亘賴鬲 賵 丨蹖乇鬲貙 賮乇丕賵丕賳蹖 賲噩丕夭蹖 賵 賮丕氐賱賴 诏乇賮鬲賳 賲噩丕夭蹖 賵 賳蹖夭 賮丕氐賱賴 诏乇賮鬲賳 丕夭 丿蹖诏乇丕賳... 賲丕 賳蹖夭 丌乇丕賲 丌乇丕賲 丨丕賱鬲 丕亘夭丕乇蹖 倬蹖丿丕 賲蹖 讴賳蹖賲
賲乇丿賲丕賳 賲賲丕賱讴 "讴賲 鬲賵爻毓賴 蹖丕賮鬲賴"貙 "讴賲讴" 睾乇亘 乇丕 趩蹖夭蹖 賯丕亘賱 丕賳鬲馗丕乇 賵 胤亘蹖毓蹖 賲蹖 丿丕賳賳丿 讴賴 丕夭 丿蹖乇锟斤拷丕夭 丨賯 丌賳丕賳 亘賵丿賴 賵 丕夭 丌賳丕賳 丿乇蹖睾 賲蹖 卮丿賴 丕爻鬲. 讴賲讴 睾乇亘 丕夭 賳馗乇 丕蹖賳 賲乇丿賲丕賳貙 賳賵毓蹖 丿乇賲丕賳 噩丕丿賵蹖蹖 丕爻鬲 - 亘丿賵賳 丕乇鬲亘丕胤 亘丕 鬲丕乇蹖禺貙 鬲讴賳蹖讴貙 倬蹖卮乇賮鬲 賲丿丕賵賲 賵 亘丕夭丕乇 噩賴丕賳蹖. 丕賲丕 丕诏乇 賳诏丕賴蹖 丿賯蹖賯 鬲乇 丿丕卮鬲賴 亘丕卮蹖賲貙 丌蹖丕 賲毓噩夭丕鬲 睾乇亘 丿乇 禺氐賵氐 乇卮丿 丕賯鬲氐丕丿蹖 賳蹖夭 亘賴 賴賲蹖賳 卮蹖賵賴 丕夭 爻賵蹖 賲乇丿賲 丿乇讴 賳賲蹖 卮賵丿責 丌蹖丕 鬲賵丿賴 賲氐乇賮 讴賳賳丿诏丕賳貙 賵賮賵乇 丕噩賳丕爻 賵 讴丕賱丕賴丕 乇丕 丕賲乇蹖 胤亘蹖毓蹖 鬲賱賯蹖 賳賲蹖 讴賳賳丿貙 亘賵蹖跇賴 丌賳 讴賴 丿乇 賲丨丕氐乇賴 鬲氐丕賵蹖乇 禺蹖丕賱蹖 ... 賯乇丕乇 丿丕乇賳丿貙 賵 丿乇 賳鬲蹖噩賴 爻蹖賱 亘蹖 丕賲丕賳 鬲亘賱蹖睾丕鬲貙 亘丕賵乇 讴乇丿賴 丕賳丿 讴賴 賴賲賴 趩蹖夭 丕夭 倬蹖卮 亘賴 丌賳丕賳 丿丕丿賴 卮丿賴 賵 丕蹖賳 賵賮賵乇 賳毓賲鬲 丨賯 賲卮乇賵毓 賵 賲爻賱賲 丌賳丕賳 丕爻鬲
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鬲賮讴乇 噩丕丿賵蹖蹖 亘乇 賲氐乇賮 丨丕讴賲 丕爻鬲. 匕賴賳蹖鬲蹖 噩丕丿賵蹖蹖 亘乇 夭賳丿诏蹖 乇賵夭賲乇賴 爻蹖胤乇賴 丿丕乇丿. 匕賴賳蹖鬲蹖 讴賴 亘丿賵蹖 丕爻鬲. 亘丿賵蹖 亘賴 丕蹖賳 賲賮賴賵賲 讴賴 亘乇 丕毓鬲賯丕丿 亘賴 賯丕丿乇 賲胤賱賯 亘賵丿賳 丕賮讴丕乇 丕爻鬲賵丕乇 丕爻鬲. 賴賲趩賳蹖賳 丕蹖賳噩丕 丕毓鬲賯丕丿 亘賴 賯丕丿乇 賲胤賱賯 亘賵丿賳 賳卮丕賳賴 賴丕 丿乇 讴丕乇 丕爻鬲: 乇賮丕賴貙 讴孬乇鬲貙 讴丕賱丕賴丕 賵 丕噩賳丕爻. 丿乇 賵丕賯毓 趩蹖夭蹖 噩夭 丕賳亘丕卮鬲 賳卮丕賳賴 賴丕蹖 禺賵卮亘禺孬蹖 賳蹖爻鬲... 賴賲诏蹖 丌賮乇蹖賳賳丿賴 丕賲蹖丿蹖 賵丕賴蹖 賴爻鬲賳丿 讴賴 丌丿賲蹖 乇丕 亘賴 夭賳丿诏丕賳蹖 倬乇丕亘鬲匕丕賱 丿賱 禺賵卮 賲蹖 讴賳賳丿
鄞郾
丕夭 丕蹖賳 倬爻 卮丕賴丿 賲丿賮賵毓鈥屬堌ж壁� 讴賳鬲乇賱 卮丿賴貙 乇賵睾賳 讴丕乇蹖 卮丿賴 賵 賲氐乇賮 卮丿賴 丿乇 賴賲賴 趩蹖夭 禺賵丕賴蹖賲 亘賵丿. 丕蹖賳 賲丿賮賵毓鈥屬堌ж壁� 丿乇 賴賲賴 噩丕 亘丕 毓丿賲 鬲賲丕蹖夭 趩蹖夭賴丕 賵 乇賵丕亘胤 丕噩鬲賲丕毓蹖 丕賳鬲卮丕乇 禺賵丕賴丿 蹖丕賮鬲. ... 丿乇 賲乇丕讴夭 禺乇蹖丿 亘夭乇诏 賲丕 ... 讴賱蹖賴 禺丿丕蹖丕賳 蹖丕 爻賱丕胤蹖賳 賲氐乇賮 诏乇丿 丌賲丿賴 丕賳丿. 亘賴 毓亘丕乇鬲蹖 讴賱蹖賴 賮毓丕賱蹖鬲 賴丕貙 丕賲賵乇貙 鬲囟丕丿賴丕 賵 賮氐賵賱 賲禺鬲賱賮 亘賴 卮讴賱 丕賳鬲夭丕毓蹖 丿乇 賴賲 丨賱 卮丿賴 丕賳丿... 丿乇 丕蹖賳 賲賱睾賲賴 賴賲诏丕賳蹖 丿蹖诏乇 賲毓賳丕 噩丕蹖蹖 賳丿丕乇丿... 丿乇 丌賳噩丕 鬲賳賴丕 趩蹖夭蹖 讴賴 賵噩賵丿 丿丕乇丿貙 噩丕賳卮蹖賳蹖 丿丕卅賲 毓賳丕氐乇 賴賲诏賵賳 丕爻鬲. 賳賯卮 賳賲丕丿蹖賳 丿蹖诏乇 賲丨賱蹖 丕夭 丕毓乇丕亘 賳丿丕乇丿 賵 鬲賳賴丕 趩蹖夭蹖 讴賴 亘賴 趩卮賲 賲蹖禺賵乇丿貙 鬲乇讴蹖亘 噩丕賵丿丕賳賴 賲丨蹖胤 丿乇 亘賴丕乇蹖 賴賲蹖卮诏蹖 丕爻鬲
鄞郯
丕賲乇賵夭賴 鬲毓丿丕丿 丕賳丿讴蹖 丕夭 丕卮蹖丕 亘賴 鬲賳賴丕蹖蹖 亘乇丕蹖 毓乇囟賴 賵噩賵丿 丿丕乇賳丿貙 賵 賲丕 亘丕 亘丕賮鬲蹖 丕夭 丕卮蹖丕 賲賵丕噩賴蹖賲 讴賴 亘賴 丌賳賴丕 賲毓賳丕 賲蹖 丿賴賳丿. 亘丿蹖賳 鬲乇鬲蹖亘貙 乇丕亘胤賴 賲氐乇賮 讴賳賳丿賴 亘丕 卮蹖 鬲睾蹖蹖乇 讴乇丿賴 丕爻鬲. 賲氐乇賮 讴賳賳丿賴 丿蹖诏乇 亘賴 賮賱丕賳 卮蹖 亘乇丕蹖 賮丕蹖丿賴 禺丕氐 丌賳 賲乇丕噩毓賴 賳賲蹖 讴賳丿.貙 亘賱讴賴 亘賴 賲噩賲賵毓賴 丕蹖 丕夭 丕卮蹖丕 亘丕 丿賱丕賱鬲 讴賱蹖 丌賳賴丕 乇賵蹖 賲蹖 丌賵乇丿... 賵蹖鬲乇蹖賳 賴丕貙 丌诏賴蹖 賴丕蹖 鬲亘賱蹖睾丕鬲蹖貙 亘賳诏丕賴賴丕蹖 鬲賵賱蹖丿蹖 賵 賲丕乇讴賴丕 讴賴 丿乇 丕蹖賳噩丕 賳賯卮蹖 丕爻丕爻蹖 丿丕乇賳丿貙 丿蹖丿诏丕賴蹖 賲賳爻噩賲 賵 噩賲毓蹖 丕夭 丕蹖賳 賵爻丕蹖賱 丕乇丕卅賴 賲蹖丿賴賳丿 賵 丌賳賴丕 丕乇 賲丕賳賳丿 蹖讴 "讴賱" 鬲賯乇蹖亘丕 噩丿丕蹖蹖 賳丕倬匕蹖乇 亘丕 夭賳噩蹖乇賴 丕蹖 丿乇賳馗乇 賲蹖 诏蹖乇賳丿. 讴賴 乇卮鬲賴 丕蹖 亘賴 賴賲 倬蹖賵爻鬲賴 丕夭 丕卮蹖丕蹖 爻丕丿賴 賳蹖爻鬲貙.... 賵 亘乇丕蹖 賲氐乇賮 讴賳賳丿賴 丕賳诏蹖夭賴 賴丕蹖 倬蹖趩蹖丿賴 鬲乇蹖 倬丿蹖丿 賲蹖 丌賵乇賳丿
33
賲賮丕賴蹖賲 賲丨蹖胤 賵 賮囟丕 亘蹖 卮讴 丕夭 夭賲丕賳蹖 乇賵丕噩 亘蹖卮鬲乇蹖 蹖丕賮鬲賳丿 讴賴 丿乇 賵丕賯毓 賲丕 丕夭 丿蹖诏乇 丕賳爻丕賳 賴丕 賮丕氐賱賴 诏乇賮鬲蹖賲貙 丿乇 賳鬲蹖噩賴 丨囟賵乇 丌賳賴丕 乇丕 讴賲 鬲乇 丕丨爻丕爻 賲蹖 讴賳蹖賲 賵 趩賳丿丕賳 胤乇賮 诏賮鬲诏賵蹖 丌賳賴丕 賵丕賯毓 賳賲蹖 卮賵蹖賲 賵 丿乇 毓賵囟 亘蹖卮鬲乇 夭蹖乇 賳诏丕賴 爻丕讴鬲 丕卮蹖丕蹖 賲胤蹖毓 賵 鬲賵賴賲 丕賳诏蹖夭蹖 賯乇丕乇 丿丕乇蹖賲 讴賴 賴賲賵丕乇賴 蹖讴 趩蹖夭 乇丕 亘乇丕蹖 賲丕 鬲讴乇丕乇 賲蹖 讴賳丿 賵 丌賳 趩蹖夭蹖 賳蹖爻鬲 噩夭 亘賴鬲 賵 丨蹖乇鬲貙 賮乇丕賵丕賳蹖 賲噩丕夭蹖 賵 賮丕氐賱賴 诏乇賮鬲賳 賲噩丕夭蹖 賵 賳蹖夭 賮丕氐賱賴 诏乇賮鬲賳 丕夭 丿蹖诏乇丕賳... 賲丕 賳蹖夭 丌乇丕賲 丌乇丕賲 丨丕賱鬲 丕亘夭丕乇蹖 倬蹖丿丕 賲蹖 讴賳蹖賲
May 27, 2020
"丕賳爻丕賳 鬲賳賴丕 丕夭 夭賲丕賳蹖 賲賵囟賵毓 毓賱賲 賯乇丕乇 诏乇賮鬲賴 丕爻鬲 讴賴 賮乇賵卮 丕鬲賵賲亘蹖賱 丕夭 爻丕禺鬲 丌賳 丿卮賵丕乇鬲乇 卮丿賴 丕爻鬲."
亘賵丿乇蹖丕乇 亘乇乇爻蹖 賲蹖鈥屭┵嗁� 讴賴 丿乇 蹖讴 噩丕賲毓賴鈥屰� 賲氐乇賮蹖 賴賲賴 趩蹖夭 - 賵 賳賴 賮賯胤 讴丕賱丕蹖蹖 讴賴 倬卮鬲 賵蹖鬲乇蹖賳 賲睾丕夭賴 賲蹖鈥屫ㄛ屬嗃屬� - 賵丕乇丿 趩乇禺賴鈥屰� 鬲賵賱蹖丿 賵 賲氐乇賮 賲蹖卮賴貙 趩賴鈥屫焚堌� 丕夭禺賵丿亘蹖诏丕賳诏蹖 賳賴 賮賯胤 丿乇 丨賵夭賴鈥屰� 讴丕乇 亘賱讴賴 丨鬲蹖 丿乇 夭賲丕賳 賮乇丕睾鬲 賴賲 賲鬲噩賱蹖 賲蹖鈥屫促� 賵 丕蹖賳 讴賴 趩賴 胤賵乇 毓卮賯 賵 丿賵爻鬲蹖 賵 乇賵丕亘胤 丕賳爻丕賳蹖 賵 禺卮賵賳鬲 賵 賴賳乇 賴賲 賲氐乇賮蹖 賲蹖鈥屫促� .
賲氐乇賮 丿乇 毓氐乇 賲丕貙 賳賴 亘賴 爻蹖丕賯 賲氐乇賮 丕賳爻丕賳 丿乇 毓氐乇 诏匕卮鬲賴 賵 亘乇丕蹖 亘乇胤乇賮 讴乇丿賳 賳蹖丕夭貙 亘賱讴賴 丿乇 賵丕賯毓 亘乇丕蹖 鬲賲丕蹖夭诏匕丕乇蹖 丕噩鬲賲丕毓蹖 丕賳噩丕賲 賲蹖鈥屫促�.
丿乇 丿賵乇賴鈥屫й� 夭蹖爻鬲 賲蹖鈥屭┵嗃屬� 讴賴 亘卮乇蹖鬲 鬲氐賵乇 賲蹖鈥屭┵嗁� 丕夭 鬲賲丕賲 丕蹖丿卅賵賱賵跇蹖鈥屬囏й� 睾賱胤 诏匕卮鬲賴 乇賴丕 卮丿賴 丿乇 丨丕賱蹖 讴賴 亘丕 卮丿鬲蹖 亘蹖卮鬲乇 丿乇 丕蹖丿卅賵賱賵跇蹖 賲氐乇賮 爻賯賵胤 讴乇丿賴.
賲蹖賱蹖賵賳賴丕 鬲賵賲賳 (蹖丕 丿賱丕乇 賵 睾蹖乇賴) 亘乇丕蹖 丌乇丕蹖卮 賵 噩乇丕丨蹖 夭蹖亘丕蹖蹖 賵 賱丕睾乇蹖 禺乇噩 讴乇丿賳 賴賲賵賳鈥屬傌� 賲囟丨讴賴 讴賴 乇賯氐 丌蹖蹖賳蹖 蹖讴 賯賵賲 亘丿賵蹖 丿賵乇 丌鬲卮.
亘禺賵賳蹖丿 丨鬲賲丕賸. 丕夭 賵丕噩亘丕鬲賴.
亘賵丿乇蹖丕乇 亘乇乇爻蹖 賲蹖鈥屭┵嗁� 讴賴 丿乇 蹖讴 噩丕賲毓賴鈥屰� 賲氐乇賮蹖 賴賲賴 趩蹖夭 - 賵 賳賴 賮賯胤 讴丕賱丕蹖蹖 讴賴 倬卮鬲 賵蹖鬲乇蹖賳 賲睾丕夭賴 賲蹖鈥屫ㄛ屬嗃屬� - 賵丕乇丿 趩乇禺賴鈥屰� 鬲賵賱蹖丿 賵 賲氐乇賮 賲蹖卮賴貙 趩賴鈥屫焚堌� 丕夭禺賵丿亘蹖诏丕賳诏蹖 賳賴 賮賯胤 丿乇 丨賵夭賴鈥屰� 讴丕乇 亘賱讴賴 丨鬲蹖 丿乇 夭賲丕賳 賮乇丕睾鬲 賴賲 賲鬲噩賱蹖 賲蹖鈥屫促� 賵 丕蹖賳 讴賴 趩賴 胤賵乇 毓卮賯 賵 丿賵爻鬲蹖 賵 乇賵丕亘胤 丕賳爻丕賳蹖 賵 禺卮賵賳鬲 賵 賴賳乇 賴賲 賲氐乇賮蹖 賲蹖鈥屫促� .
賲氐乇賮 丿乇 毓氐乇 賲丕貙 賳賴 亘賴 爻蹖丕賯 賲氐乇賮 丕賳爻丕賳 丿乇 毓氐乇 诏匕卮鬲賴 賵 亘乇丕蹖 亘乇胤乇賮 讴乇丿賳 賳蹖丕夭貙 亘賱讴賴 丿乇 賵丕賯毓 亘乇丕蹖 鬲賲丕蹖夭诏匕丕乇蹖 丕噩鬲賲丕毓蹖 丕賳噩丕賲 賲蹖鈥屫促�.
丿乇 丿賵乇賴鈥屫й� 夭蹖爻鬲 賲蹖鈥屭┵嗃屬� 讴賴 亘卮乇蹖鬲 鬲氐賵乇 賲蹖鈥屭┵嗁� 丕夭 鬲賲丕賲 丕蹖丿卅賵賱賵跇蹖鈥屬囏й� 睾賱胤 诏匕卮鬲賴 乇賴丕 卮丿賴 丿乇 丨丕賱蹖 讴賴 亘丕 卮丿鬲蹖 亘蹖卮鬲乇 丿乇 丕蹖丿卅賵賱賵跇蹖 賲氐乇賮 爻賯賵胤 讴乇丿賴.
賲蹖賱蹖賵賳賴丕 鬲賵賲賳 (蹖丕 丿賱丕乇 賵 睾蹖乇賴) 亘乇丕蹖 丌乇丕蹖卮 賵 噩乇丕丨蹖 夭蹖亘丕蹖蹖 賵 賱丕睾乇蹖 禺乇噩 讴乇丿賳 賴賲賵賳鈥屬傌� 賲囟丨讴賴 讴賴 乇賯氐 丌蹖蹖賳蹖 蹖讴 賯賵賲 亘丿賵蹖 丿賵乇 丌鬲卮.
亘禺賵賳蹖丿 丨鬲賲丕賸. 丕夭 賵丕噩亘丕鬲賴.
February 2, 2022
tam ad谋yla t眉ketim toplumu s枚ylenceleri ve yap谋lar谋 olarak dilimize ayr谋nt谋 yay谋nlar谋 taraf谋ndan kazand谋r谋lan la societe de consommation; milenyuma ve kapitalizmin geldi臒i noktaya dair ger莽ek莽i bir bak谋艧 sunuyor.
kitap dostoyevski鈥檔in 艧u s枚zleriyle ba艧l谋yor:
b眉t眉n maddi tatminleri sa臒lay谋n ona, 枚yle ki uyumak, 莽枚rek yemek ve d眉nya tarihini s眉rd眉rmeyi dert edinmekten ba艧ka yapacak bir 艧eyi kalmas谋n: yery眉z眉n眉n t眉m mallar谋na bo臒un ve sa莽 diplerine kadar mutlulu臒a g枚m眉n: bu mutlulu臒un y眉zeyine k眉莽眉k kabarc谋klar 莽谋kacakt谋r, suyun 眉zerinde oldu臒u gibi. (dostoyevski, yeralt谋ndan notlar)
莽a臒da艧 sosyolojiye 莽ok 枚nemli katk谋lar sunan bu kitap, bat谋 toplumunu inceliyor. t眉ketimin obje 眉zerindeki tek y枚nl眉 bi莽iminin giderek 莽ift y枚nl眉 bir ba臒谋ml谋l谋臒a d枚n眉艧t眉臒眉 en temel vurgusu.
onun 鈥渂olluk toplumu鈥� olarak tan谋mlad谋臒谋 g眉n眉m眉z toplumu sadece kendisine vaat edileni almak 眉zere programlanm谋艧 ve her zaman daha fazla t眉ketmeye 莽al谋艧an robotlara d枚n眉艧m眉艧ler. marx鈥櫮眓 鈥溍紃etim ara莽lar谋 m眉lkiyetine sahip olan鈥� kavram谋yla kast etti臒i kapitalist y枚netim; baudrillard鈥檃 g枚re de臒i艧ime u臒rad谋. art谋k 枚nemli bir m眉lkiyet daha var: t眉ketim ara莽lar谋 m眉lkiyeti.
鈥渁ma bu, bir g枚stergeler g眉d眉mlenmesi d眉zeni olan bir t眉ketim d眉zeninin 眉retim d眉zenine kar谋艧t谋臒谋n谋 s枚ylemektir鈥︹€� (sf. 25)
kitapta 莽ok sert bir s枚ylem var:
鈥渒itle ileti艧imin bize verdi臒i ger莽eklik de臒il, ger莽ekli臒in ba艧 d枚nd眉r眉c眉l眉臒眉d眉r.鈥� (sf. 27)
ger莽eklik ve sim眉lasyon ikilemi baudrillard鈥櫮眓 眉zerinde 莽ok fazla 莽al谋艧t谋臒谋 bir konu asl谋nda. 枚zellikle sim眉lasyon ve sim眉lakr kitab谋nda oldu臒u gibi bunda da yeniden yarat谋lan ger莽eklikten bahsediyor. ona g枚re, medyayla, ileti艧im ara莽lar谋yla ger莽eklik defalarca yarat谋l谋yor. i莽ine reklamlar, subliminal mesajlar ve 莽e艧itli komutlar da kar谋艧t谋r谋larak bireye ula艧t谋臒谋nda bireye para verdi臒i ve kar艧谋l谋臒谋nda tatmin ald谋臒谋 bir tablo 莽iziyor. birey para veriyor, tatmin al谋yor. ancak bu giderek geli艧iyor, bireyin belli bir kal谋ba uymas谋 da dahil olmak 眉zere kendi 眉zerindeki d眉艧眉nceleri de y枚nlendiriliyor. bireye a莽 oldu臒u direktifi verilerek g谋da sat谋l谋yor, 莽irkin oldu臒u direktifi verilerek g眉zellik.
baudrillard, bolluk toplumu i莽in israf谋n zorunlulu臒undan bahsediyor. ona g枚re her ne kadar enflasyonist bask谋 olu艧tursa da, toplumda ger莽ek manada bolluktan s枚zedebilmemiz i莽in israf谋n olmas谋 gerekti臒ini s枚yl眉yor. ne kadar t眉ketim o kadar refah de臒ildir. ne kadar israf varsa o kadar refah vard谋r.
yine markalar bizim i莽in belli ba艧l谋 sosyal stat眉 ara莽lar谋na d枚n眉艧眉yorlar. t眉ketti臒imiz 艧ey ile kimlik in艧a ediyoruz. ne kadar kaliteli 眉r眉n t眉ketirsek, o kadar y眉ksek stat眉ye sahip oluyoruz. bu, paran谋n yaratt谋臒谋 stat眉d眉r ve paran谋n bize temelde verdi臒i yapay mutluluktur. a艧k, tv ile 艧ekillendirilir. ideal a艧k, ideal evlilik ve ideal ya艧am i莽in ev, araba, kaliteli bir parf眉m 艧artt谋r. mutluluk yine 艧ekillendirilir, mutlu olmak istiyorsan谋z tatile ihtiyac谋n谋z vard谋r tatil i莽inde filanca oteli 艧artt谋r. bu 艧ekilde en temel insani g眉d眉lerimiz, ihtiya莽lar谋m谋z t眉ketim amac谋yla 艧ekillendirilir.
bu korkun莽 tablonun en k枚t眉 sonucu bireyin kendi kendini tahrip etmesidir. baudrillard bunu 艧枚yle bir 枚rnekle 枚zetler: 鈥渮encilerin isyan ettiklerinde ilk kendi mahallelerini yakmalar谋 gibi, birey de bu bask谋ya kar艧谋 ilk kendini tahrip eder ve bu da depresyondur.鈥� modern zaman hastal谋klar谋ndan olan depresyon, bireyin kaybetti臒i mutluluk, g眉zellik gibi anlamlar谋n karga艧as谋d谋r. birey, ileti艧im ara莽lar谋yla bize sunulan mutluluk ile kendi aray谋艧lar谋 aras谋nda yiter. sonunda a艧谋r谋 yorgunluk, a艧谋r谋 stres ve bilgi bombard谋man谋 bireyi korkun莽 bir bo艧lu臒a s眉r眉kler. o art谋k t眉ketim toplumunun 莽枚p眉d眉r.
鈥減arayla mutluluk olmaz鈥� mutluluk paran谋n sat谋n ald谋臒谋 艧eylerdedir t眉ketim toplumuna g枚re. ve iyi bir viski i莽iyorsan, stat眉n y眉ksektir. kaliteli bir cep telefonu kullan谋yorsan 枚zg眉venin y眉kselir. i艧te bu, bireylerin 枚zel m眉lkiyet ile ili艧kisini de臒i艧tirmi艧tir. bir anlamda, art谋k 枚zel m眉lkiyet鈥檌n m眉lk alan谋 haline gelir birey.
mutlaka okunmas谋 gereken tam bir ba艧yap谋t!
M. B.
kitap dostoyevski鈥檔in 艧u s枚zleriyle ba艧l谋yor:
b眉t眉n maddi tatminleri sa臒lay谋n ona, 枚yle ki uyumak, 莽枚rek yemek ve d眉nya tarihini s眉rd眉rmeyi dert edinmekten ba艧ka yapacak bir 艧eyi kalmas谋n: yery眉z眉n眉n t眉m mallar谋na bo臒un ve sa莽 diplerine kadar mutlulu臒a g枚m眉n: bu mutlulu臒un y眉zeyine k眉莽眉k kabarc谋klar 莽谋kacakt谋r, suyun 眉zerinde oldu臒u gibi. (dostoyevski, yeralt谋ndan notlar)
莽a臒da艧 sosyolojiye 莽ok 枚nemli katk谋lar sunan bu kitap, bat谋 toplumunu inceliyor. t眉ketimin obje 眉zerindeki tek y枚nl眉 bi莽iminin giderek 莽ift y枚nl眉 bir ba臒谋ml谋l谋臒a d枚n眉艧t眉臒眉 en temel vurgusu.
onun 鈥渂olluk toplumu鈥� olarak tan谋mlad谋臒谋 g眉n眉m眉z toplumu sadece kendisine vaat edileni almak 眉zere programlanm谋艧 ve her zaman daha fazla t眉ketmeye 莽al谋艧an robotlara d枚n眉艧m眉艧ler. marx鈥櫮眓 鈥溍紃etim ara莽lar谋 m眉lkiyetine sahip olan鈥� kavram谋yla kast etti臒i kapitalist y枚netim; baudrillard鈥檃 g枚re de臒i艧ime u臒rad谋. art谋k 枚nemli bir m眉lkiyet daha var: t眉ketim ara莽lar谋 m眉lkiyeti.
鈥渁ma bu, bir g枚stergeler g眉d眉mlenmesi d眉zeni olan bir t眉ketim d眉zeninin 眉retim d眉zenine kar谋艧t谋臒谋n谋 s枚ylemektir鈥︹€� (sf. 25)
kitapta 莽ok sert bir s枚ylem var:
鈥渒itle ileti艧imin bize verdi臒i ger莽eklik de臒il, ger莽ekli臒in ba艧 d枚nd眉r眉c眉l眉臒眉d眉r.鈥� (sf. 27)
ger莽eklik ve sim眉lasyon ikilemi baudrillard鈥櫮眓 眉zerinde 莽ok fazla 莽al谋艧t谋臒谋 bir konu asl谋nda. 枚zellikle sim眉lasyon ve sim眉lakr kitab谋nda oldu臒u gibi bunda da yeniden yarat谋lan ger莽eklikten bahsediyor. ona g枚re, medyayla, ileti艧im ara莽lar谋yla ger莽eklik defalarca yarat谋l谋yor. i莽ine reklamlar, subliminal mesajlar ve 莽e艧itli komutlar da kar谋艧t谋r谋larak bireye ula艧t谋臒谋nda bireye para verdi臒i ve kar艧谋l谋臒谋nda tatmin ald谋臒谋 bir tablo 莽iziyor. birey para veriyor, tatmin al谋yor. ancak bu giderek geli艧iyor, bireyin belli bir kal谋ba uymas谋 da dahil olmak 眉zere kendi 眉zerindeki d眉艧眉nceleri de y枚nlendiriliyor. bireye a莽 oldu臒u direktifi verilerek g谋da sat谋l谋yor, 莽irkin oldu臒u direktifi verilerek g眉zellik.
baudrillard, bolluk toplumu i莽in israf谋n zorunlulu臒undan bahsediyor. ona g枚re her ne kadar enflasyonist bask谋 olu艧tursa da, toplumda ger莽ek manada bolluktan s枚zedebilmemiz i莽in israf谋n olmas谋 gerekti臒ini s枚yl眉yor. ne kadar t眉ketim o kadar refah de臒ildir. ne kadar israf varsa o kadar refah vard谋r.
yine markalar bizim i莽in belli ba艧l谋 sosyal stat眉 ara莽lar谋na d枚n眉艧眉yorlar. t眉ketti臒imiz 艧ey ile kimlik in艧a ediyoruz. ne kadar kaliteli 眉r眉n t眉ketirsek, o kadar y眉ksek stat眉ye sahip oluyoruz. bu, paran谋n yaratt谋臒谋 stat眉d眉r ve paran谋n bize temelde verdi臒i yapay mutluluktur. a艧k, tv ile 艧ekillendirilir. ideal a艧k, ideal evlilik ve ideal ya艧am i莽in ev, araba, kaliteli bir parf眉m 艧artt谋r. mutluluk yine 艧ekillendirilir, mutlu olmak istiyorsan谋z tatile ihtiyac谋n谋z vard谋r tatil i莽inde filanca oteli 艧artt谋r. bu 艧ekilde en temel insani g眉d眉lerimiz, ihtiya莽lar谋m谋z t眉ketim amac谋yla 艧ekillendirilir.
bu korkun莽 tablonun en k枚t眉 sonucu bireyin kendi kendini tahrip etmesidir. baudrillard bunu 艧枚yle bir 枚rnekle 枚zetler: 鈥渮encilerin isyan ettiklerinde ilk kendi mahallelerini yakmalar谋 gibi, birey de bu bask谋ya kar艧谋 ilk kendini tahrip eder ve bu da depresyondur.鈥� modern zaman hastal谋klar谋ndan olan depresyon, bireyin kaybetti臒i mutluluk, g眉zellik gibi anlamlar谋n karga艧as谋d谋r. birey, ileti艧im ara莽lar谋yla bize sunulan mutluluk ile kendi aray谋艧lar谋 aras谋nda yiter. sonunda a艧谋r谋 yorgunluk, a艧谋r谋 stres ve bilgi bombard谋man谋 bireyi korkun莽 bir bo艧lu臒a s眉r眉kler. o art谋k t眉ketim toplumunun 莽枚p眉d眉r.
鈥減arayla mutluluk olmaz鈥� mutluluk paran谋n sat谋n ald谋臒谋 艧eylerdedir t眉ketim toplumuna g枚re. ve iyi bir viski i莽iyorsan, stat眉n y眉ksektir. kaliteli bir cep telefonu kullan谋yorsan 枚zg眉venin y眉kselir. i艧te bu, bireylerin 枚zel m眉lkiyet ile ili艧kisini de臒i艧tirmi艧tir. bir anlamda, art谋k 枚zel m眉lkiyet鈥檌n m眉lk alan谋 haline gelir birey.
mutlaka okunmas谋 gereken tam bir ba艧yap谋t!
M. B.
July 28, 2023
螖蠉蟽魏慰位慰 尾喂尾位委慰. 螤慰位位萎 蟿蟻慰蠁萎 纬喂伪 蟽魏苇蠄畏 蟽蔚蟻尾喂蟻喂蟽渭苇谓畏 渭蔚 蟺蔚蟻委蟽蟽蔚喂伪 未蠈蟽畏 渭蟺慰谓蟿蟻喂纬喂伪蟻喂魏蠋谓 伪魏蟻慰尾伪蟿喂蟽渭蠋谓. 螣 蟽蠀纬纬蟻伪蠁苇伪蟼 魏伪蟿伪蟺喂维谓蔚蟿伪喂, 渭蔚 蠁伪喂谓慰渭蔚谓喂魏维 谓畏蠁维位喂慰 伪位位维 魏伪蟿维 尾维胃慰蟼 蟽魏位畏蟻蠈 蟿蟻蠈蟺慰, 渭蔚 蟿慰谓 渭蠉胃慰 蟿畏蟼 魏伪蟿伪谓维位蠅蟽畏蟼 蟽蟿喂蟼 未蠀蟿喂魏苇蟼 萎 蔚魏未蠀蟿喂魏喂蟽渭苇谓蔚蟼 魏慰喂谓蠅谓委蔚蟼 蟿畏蟼 未蔚魏伪蔚蟿委伪蟼 蟿慰蠀 '60 (未畏位伪未萎 蟽蟿伪 蟿蔚位蔚蠀蟿伪委伪 蟽蟿维未喂伪 伪魏渭萎蟼 蟿畏蟼 蠂蟻蠀蟽萎蟼 蔚蟺慰蠂萎蟼 蟺慰蠀 苇蠁蔚蟻蔚 畏 魏蔚蠇谓蟽喂伪谓萎 蟽蠀谓伪委谓蔚蟽畏 蟿慰蠀 渭蔚蟿伪蟺慰位蔚渭喂魏慰蠉 魏蠈蟽渭慰蠀), 魏伪喂 蟿慰谓 蟺蔚蟻谓维蔚喂 伪蟺蠈 蟿慰 渭喂魏蟻慰蟽魏蠈蟺喂慰 伪谓伪位蠉慰谓蟿伪蟼 渭蔚 魏维胃蔚 位蔚蟺蟿慰渭苇蟻蔚喂伪 蟿慰 蠁伪喂谓蠈渭蔚谓慰. 韦慰 尾喂尾位委慰 魏蠀魏位慰蠁蠈蟻畏蟽蔚 蟿慰 1970 魏伪喂 蟿伪 蟺蟻慰蠆蠈谓蟿伪, 慰喂 蠀蟺畏蟻蔚蟽委伪蟼, 慰喂 慰蟻慰位慰纬委蔚蟼, 慰喂 位苇尉蔚喂蟼 纬蔚谓喂魏蠈蟿蔚蟻伪 蟺慰蠀 蠂蟻畏蟽喂渭慰蟺慰喂蔚委 慰 螠蟺慰谓蟿蟻喂纬喂维蟻 纬喂伪 谓伪 魏伪蟿伪未蔚委尉蔚喂 蟿慰谓 渭蠉胃慰 魏伪喂 魏伪蟿' 蔚蟺苇魏蟿伪蟽畏 蟿慰 位维喂蠁蟽蟿维喂位 蟿畏蟼 蔚蟺慰蠂萎蟼 未蔚谓 蟺伪蟻慰蠀蟽喂维味慰蠀谓 魏伪渭委伪 未喂伪蠁慰蟻维 渭蔚 蟿畏 蟽畏渭蔚蟻喂谓萎 蔚蟺慰蠂萎, 渭蔚 蔚尉伪委蟻蔚蟽畏 蟿畏谓 位慰纬喂魏萎 伪蟺慰蠀蟽委伪 伪谓伪蠁慰蟻蠋谓 蟽蟿慰 委谓蟿蔚蟻谓蔚蟿 蟺慰蠀 萎蟻胃蔚 渭喂伪 蔚喂魏慰蟽伪蔚蟿委伪 伪蟻纬蠈蟿蔚蟻伪 萎 蟽蟿畏谓 蟺伪纬魏慰蟽渭喂慰蟺慰委畏蟽畏 蟺慰蠀 蔚蟺蔚魏蟿维胃畏魏蔚 伪魏蠈渭畏 蟺蔚蟻喂蟽蟽蠈蟿蔚蟻慰 蟽伪谓 伪蟺慰蟿苇位蔚蟽渭伪 蟿蠅谓, 渭蔚蟿伪纬蔚谓苇蟽蟿蔚蟻蠅谓 蟿畏蟼 魏蠀魏位慰蠁慰蟻委伪蟼 蟿慰蠀 蟺伪蟻蠈谓蟿慰蟼 尾喂尾位委慰蠀, 魏慰蟽渭慰蠆蟽蟿慰蟻喂魏蠋谓 纬蔚纬慰谓蠈蟿蠅谓 蟿畏蟼 伪谓维未蠀蟽畏蟼 蟿慰蠀 谓蔚慰蠁喂位蔚蠀胃蔚蟻喂蟽渭慰蠉 魏伪喂 蟿畏蟼 蟿畏蟼 蟺蟿蠋蟽畏蟼 蟿慰蠀 危慰尾喂蔚蟿喂魏慰蠉 渭蟺位慰魏 渭苇蟽伪 蟽蟿喂蟼 未蠉慰 蔚蟺蠈渭蔚谓蔚蟼 未蔚魏伪蔚蟿委蔚蟼. 螤苇蟻伪谓 蟿慰蠉蟿蠅谓, 魏蠀蟻喂慰位蔚魏蟿喂魏维 蟽伪谓 谓伪 渭畏谓 蟺苇蟻伪蟽蔚 渭喂伪 渭苇蟻伪!
February 29, 2016
First, let me confess that this is the first philosophy book I've finished, and that this is my first Baudrillard. Yes, the prose is at times quite dense and Baudrillard will come across as cynical at times--well, because he somewhat is. He does take quite a few jabs at economists and advertising. The book attempts at diagnosing the problems with the consumer culture, and does not provide many solutions--if a book like this should.
But beyond all the jabs and dense prose and cynicism, when you read stuff like:
"Happiness has to be measurable; it has to be a 'well-being' in terms of objects and signs. Happiness as (on the ideology and myth of happiness) total or inner enjoyment --that happiness independent of the signs which could manifest it to others and to those around us, the happiness which has no need of evidence--is therefore excluded from the outset of the customer ideal in which happiness must always signify with 'regard' to visible criteria"
"You never consume the object in itself (in its use-value); you are always manipulating object (in the broadest sense) as signs which distinguish you either by affiliating you to your own group taken as an ideal reference or by marking you off from your group by reference to a group of higher status."
Or things like:
"The consumerist man sees to it that all his potentialities , all his customer capacities are mobilized. And if he forgets to do so, he will be gently and persistently reminded that he has no right not to be happy. It is not, then, that he is passive. He is engaged in--has to engage in--continual activity. If not, he would run the risk of being content with what he has and becoming asocial."
"You have to try 'everything,' for the consumerist man is haunted by the fear of 'missing' something, some form of enjoyment or other. You never know whether a particular encounter, a particular experience will not elicit some 'sensation.' It is no longer desire or even 'taste,' or a specific inclination that are at stake, but a generalized curiosity, driven by a vague sense of unease--that it is the 'fun morality' or the imperative to enjoy oneself, to exploit to the full one's potential for thrills, pleasure or gratification."
Baudrillard's book is precise and mind-bogglingly relevant 45 years later.
Being a millennial and belonging to a generation that's annoyingly hubristic about its ostensible affluence and smugness, its hegemony over previous generations, and its notions of happiness . . . I can't help but relate to Baudrillard and love him, if he's a little cynical.
The Consumer Society also perfectly nails part of why I read books; why--regardless of all the distractions and "cool" things around--I think books are gems can't be paralleled.
But beyond all the jabs and dense prose and cynicism, when you read stuff like:
"Happiness has to be measurable; it has to be a 'well-being' in terms of objects and signs. Happiness as (on the ideology and myth of happiness) total or inner enjoyment --that happiness independent of the signs which could manifest it to others and to those around us, the happiness which has no need of evidence--is therefore excluded from the outset of the customer ideal in which happiness must always signify with 'regard' to visible criteria"
"You never consume the object in itself (in its use-value); you are always manipulating object (in the broadest sense) as signs which distinguish you either by affiliating you to your own group taken as an ideal reference or by marking you off from your group by reference to a group of higher status."
Or things like:
"The consumerist man sees to it that all his potentialities , all his customer capacities are mobilized. And if he forgets to do so, he will be gently and persistently reminded that he has no right not to be happy. It is not, then, that he is passive. He is engaged in--has to engage in--continual activity. If not, he would run the risk of being content with what he has and becoming asocial."
"You have to try 'everything,' for the consumerist man is haunted by the fear of 'missing' something, some form of enjoyment or other. You never know whether a particular encounter, a particular experience will not elicit some 'sensation.' It is no longer desire or even 'taste,' or a specific inclination that are at stake, but a generalized curiosity, driven by a vague sense of unease--that it is the 'fun morality' or the imperative to enjoy oneself, to exploit to the full one's potential for thrills, pleasure or gratification."
Baudrillard's book is precise and mind-bogglingly relevant 45 years later.
Being a millennial and belonging to a generation that's annoyingly hubristic about its ostensible affluence and smugness, its hegemony over previous generations, and its notions of happiness . . . I can't help but relate to Baudrillard and love him, if he's a little cynical.
The Consumer Society also perfectly nails part of why I read books; why--regardless of all the distractions and "cool" things around--I think books are gems can't be paralleled.
February 22, 2020
I've seen this mention as some people's least favourite book by Baudrillard with the explanation that it is not very original. If that is the only thing wrong with it, it is very deserving of a five star rating. This is only Baudrillard's second book so the complaint doesn't really hold anyway, the book is a good continuation of his first book (The System of Objects) from which he elaborates more specific phenomena and when it comes to taking ideas from other people, he mentions an overwhelming number of other authors and theorists, it is certainly not plagiarization, but rather interpretation of those authors. If anything that is a positive because it is interesting seeing the influences that shaped early Baudrillard. Even if he is not 100% original, Baudrillard's interpretations are still valuable and not just because they come with rants about commercials, media, culture etc. that one is to expect from him. The book is dense however, if you don't take time to read it properly a lot of it will go over your head. Or even if you do take the time to read it. I can recognise the value in it, but I am sorry that I did not soak it in. This and maybe a couple of small complaints are not enough to detract for it, but it is also certainly not the best book for one to get into Baudrillard, both because of its difficulty and its content, so I wouldn't recommend it to people interested in general Baudrillardian thought, there are better book for that and this is a book for people who are already considering reading it for one reason or another.
July 14, 2024
Let鈥檚 buy things and activities to signal the happiness and uniqueness we don鈥檛 have! And so we do, because鈥hat else?
鈥淪o we live, sheltered by signs, in the denial of the real.鈥�
After reading this book, I feel disturbed. Disturbed not in a challenging, perspective-changing way. But in a way that makes me think 鈥渙h, so we are doomed-doomed鈥�.
Baudrillard philosophises how society makes us naive consumerists and manipulates us by inducing fear (of missing out on joy, pleasure, sensation). If it sounds radical, it鈥檚 because it is. The author has no time for ifs or maybes. Deceived marionettes we are. No exceptions. Case closed.
鈥淭he successful advertiser is the master of a new art: the art of making things true by saying they are so. He is a devotee of the technique of the self-fulfilling prophecy.鈥�
Why did I take away two stars?
Difficult language. The author tries to sound trustworthy, I guess, so he complicates his wording. It鈥檚 the lamest trick in the book. If you鈥檙e assured of your ideas, you can explain them simply. What鈥檚 there to hide under complex language and long, boresome sentences?
Politically biased. Karl Marx, the father of communism, influenced Baudrillard a lot. So, some of author鈥檚 points, despite being strong, are unthinkingly one-sided. For example, while many of his capitalism's critiques are fair and deserved, his general view on it seems predisposed rather than well-thought-of.
Overall, it鈥檚 worth reading. Despite the flaws, the author offers a deep analysis of the matter.
鈥淪o we live, sheltered by signs, in the denial of the real.鈥�
After reading this book, I feel disturbed. Disturbed not in a challenging, perspective-changing way. But in a way that makes me think 鈥渙h, so we are doomed-doomed鈥�.
Baudrillard philosophises how society makes us naive consumerists and manipulates us by inducing fear (of missing out on joy, pleasure, sensation). If it sounds radical, it鈥檚 because it is. The author has no time for ifs or maybes. Deceived marionettes we are. No exceptions. Case closed.
鈥淭he successful advertiser is the master of a new art: the art of making things true by saying they are so. He is a devotee of the technique of the self-fulfilling prophecy.鈥�
Why did I take away two stars?
Difficult language. The author tries to sound trustworthy, I guess, so he complicates his wording. It鈥檚 the lamest trick in the book. If you鈥檙e assured of your ideas, you can explain them simply. What鈥檚 there to hide under complex language and long, boresome sentences?
Politically biased. Karl Marx, the father of communism, influenced Baudrillard a lot. So, some of author鈥檚 points, despite being strong, are unthinkingly one-sided. For example, while many of his capitalism's critiques are fair and deserved, his general view on it seems predisposed rather than well-thought-of.
Overall, it鈥檚 worth reading. Despite the flaws, the author offers a deep analysis of the matter.
July 23, 2011
J'ai malheureusement trouv茅 ce texte mal 茅crit et abscon. Au lieu d'茅clairer son sujet, l'auteur semble prendre plaisir 脿 l'obscurcir d'茅paisses t茅n猫bres en faisant tout 脿 tour r茅f茅rence aux mythes de Barthe (sic), 脿 Freud, 脿 Marx, au structuralisme, 脿 la derni猫re publicit茅 脿 la mode, au dernier film qu'il a vu, sans serrer suffisamment sa r茅flexion. Les anglicismes, barbarismes et r茅p茅titions qui jonchent ce kal茅idoscope indigeste ont achev茅 de me remplir d'amertume, car les quelques id茅es qu'on y trouve r茅compensent insuffisamment la patience qu'elles 茅puisent
February 10, 2023
丌蹖丕 丿乇 丨丕賱 丨丕囟乇 讴丕乇賲賳丿 賴爻鬲蹖丿責
丌蹖丕 丿乇 胤賵賱 賴賮鬲賴 賲孬賱 禺乇 讴丕乇 賲蹖鈥屭┵嗃屫� 讴賴 丿乇 賳賴丕蹖鬲 亘鬲賵丕賳蹖丿 賲乇禺氐蹖 亘诏蹖乇蹖丿 賵 蹖讴 乇賵夭 丕夭 賴賮鬲賴 乇丕 丕夭 趩賳诏 氐丕亘讴丕乇 禺賵丿 亘蹖乇賵賳 亘讴卮蹖丿責
丌蹖丕 倬賵賱 禺賵丿 乇丕 氐乇賮 禺乇蹖丿 趩蹖夭賴丕蹖蹖 賲蹖鈥屭┵嗃屫� 讴賴 賮讴乇 賲蹖鈥屭┵嗃屫� 芦亘丕夭鬲丕亘 亘蹖乇賵賳蹖 禺賵丿 丨賯蹖賯蹖 卮賲丕禄 賴爻鬲賳丿責
丕诏乇 丿乇 趩賳蹖賳 賲賵賯毓蹖鬲蹖 賯乇丕乇 丿丕乇蹖賳 倬蹖卮賳賴丕丿 賲蹖鈥屭┵嗁� 丕夭 丕蹖賳 讴鬲丕亘 鬲丕 賲蹖鈥屫堎嗃屬� 賮丕氐賱賴 亘诏蹖乇蹖賳. 趩賵賳 禺賵賳丿賳卮 亘丕 卮乇丕蹖胤蹖 讴賴 卮賲丕 丿丕乇蹖賳貙 丕毓氐丕亘 倬賵賱丕丿蹖賳 賲蹖鈥屫堌ж�. 趩賵賳 賯乇丕乇賴 亘乇蹖賳賴 亘賴 爻亘讴 夭賳丿诏蹖 賵 丿乇讴蹖 讴賴 丕夭 禺賵丿鬲賵賳 丿丕乇蹖賳.
賯乇丕乇賴 丨丕賱鬲賵賳 乇賵 亘丿 讴賳賴 賵 讴丕乇蹖 讴賳賴 讴賴 爻丕丿賴鈥屫臂屬� 讴賳卮鈥屬囏й� 卮賲丕 鬲賵 賳馗丕賲 爻乇賲丕蹖賴 丿丕乇蹖 亘乇丕鬲賵賳 卮乇賲鈥屫①堌� 亘卮賴.
亘禺卮鈥屬囏й屰� 丕夭 讴鬲丕亘:
丕賳爻丕賳 賲丿乇賳 亘丕蹖丿 亘賴 亘爻蹖噩 丿丕卅賲蹖 讴賱蹖賴 馗乇賮蹖鬲 賴丕 賵 賯丕亘賱蹖鬲鈥屬囏й� 賲氐乇賮蹖 禺賵丿 丕賴鬲賲丕賲 賵乇夭丿. 丕诏乇 丕賵 丕蹖賳 丕賲乇 乇丕 賮乇丕賲賵卮 讴賳丿貙 亘賱丕賮丕氐賱賴 亘丕 賲賴乇亘丕賳蹖 亘賴 丕賵 蹖丕丿丌賵乇蹖 禺賵丕賴丿 卮丿 讴賴 丨賯 賳丿丕乇丿 爻毓丕丿鬲賲賳丿 亘丕卮丿. 亘賳丕亘乇丕蹖賳 丕蹖賳 賵丕賯毓蹖鬲 賳丿丕乇丿 讴賴 丕賵 賲賳賮毓賱 丕爻鬲. 丕賵 亘賴 賮毓丕賱蹖鬲蹖 賲爻鬲賲乇 丕卮鬲睾丕賱 丿丕乇丿 賵 亘丕蹖丿 亘賴 丕蹖賳 賮毓丕賱蹖鬲 丕丿丕賲賴 丿賴丿. 丿乇 睾蹖乇 丕蹖賳 氐賵乇鬲貙 丕賵 丕蹖賳 禺胤乇 乇丕 亘賴 噩丕賳 賴賵丕賴丿 禺乇蹖丿 讴賴 亘賴 丌賳 趩蹖夭蹖 讴賴 丿丕乇丿 賯丕賳毓 卮賵丿 賵 亘賴 賲賵噩賵丿蹖 睾蹖乇 丕噩鬲賲丕毓蹖 鬲亘丿蹖賱 卮賵丿.
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丨賯 亘乇禺賵乇丿丕乇蹖 丕夭 賮囟丕蹖 賲賳丕爻亘 夭賲丕賳蹖 倬丿蹖丿 賲蹖鈥屫③屫� 讴賴 賴賲诏丕賳 丕夭 丕蹖賳 丨賯 亘乇禺賵乇丿丕乇 賳亘丕卮賳丿 賵 賮囟丕蹖 賲賳丕爻亘 賵 爻讴賵鬲 賵 丌乇丕賲卮 亘乇丕蹖 亘毓囟蹖 丕賮乇丕丿 丕賲鬲蹖丕夭 賲丨爻賵亘 卮賵丿. 丕賲鬲蹖丕夭蹖 讴賴 亘賴 亘賴丕蹖 爻賱亘 丨賯賵賯 丿蹖诏乇丕賳 亘賴 丿爻鬲 丌賲丿賴 丕爻鬲. 賴賲丕賳 诏賵賳賴 讴賴 丨賯 賲丕賱讴蹖鬲 鬲賳賴丕 夭賲丕賳蹖 倬丿蹖丿 丌賲丿 讴賴 丿蹖诏乇 夭賲蹖賳 亘賴 丕賳丿丕夭賴鈥屰� 讴丕賮蹖 亘乇丕蹖 賴賲诏丕賳 賲賵噩賵丿 賳亘賵丿. 丨賯 亘乇賴賵乇丿丕乇蹖 丕夭 卮睾賱 賳蹖夭 賴賳诏丕賲蹖 亘賴 賵噩賵丿 丌賲丿 讴賴 讴丕乇 丿乇 趩賴丕乇趩賵亘 鬲賯爻蹖賲 讴丕乇 亘賴 讴丕賱丕蹖蹖 賯丕亘賱 賲毓丕賵囟賴 鬲亘丿蹖賱 卮丿. 蹖毓賳蹖 丕蹖賳讴賴 丿蹖诏乇 亘賴 禺賵丿 丕賮乇丕丿 鬲毓賱賯 賳丿丕卮鬲.
丨賯 亘乇禺賵乇丿丕乇蹖 丕夭 賴賵丕蹖 倬丕讴 丿賱丕賱鬲 亘乇 丕夭 丿爻鬲 乇賮鬲賳 賴賵丕蹖 倬丕讴 亘賴 毓賳賵丕賳 蹖讴 讴丕賱丕蹖 胤亘蹖毓蹖貙 诏匕丕乇 丌賳 亘賴 丨丕賱鬲 鬲噩丕乇蹖 賵 亘丕夭鬲賵夭蹖毓 丕噩鬲賲丕毓蹖 賳丕亘乇丕亘乇 丌賳 丿丕乇丿.
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丌乇丕賲卮 丿乇 夭賳丿诏蹖 乇賵夭賲乇賴貙 賳蹖丕夭 亘賴 爻乇爻丕賲 賵丕賯毓蹖鬲 賵 鬲丕乇蹖禺 丿丕乇丿. 丕蹖賳 丌乇丕賲卮 亘乇丕蹖 丿爻鬲蹖丕亘蹖 亘賴 賲蹖夭丕賳蹖 丕夭 賴蹖噩丕賳 賳蹖丕夭 亘賴 丕蹖賳 丿丕乇丿 讴賴 亘賴 胤賵乇 丿丕卅賲 亘賴 賲氐乇賮 禺卮賵賳鬲 亘倬乇丿丕夭丿. 丕蹖賳 噩賳亘賴鈥屰� 亘蹖鈥屫簇辟呚з嗁団€屰� 夭賳丿诏蹖 乇賵夭賲乇賴 丕爻鬲. 夭賳丿诏蹖 乇賵夭賲乇賴貙 賲卮鬲丕賯 亘乇賵夭 賵賯丕蹖毓 賵 禺卮賵賳鬲 丕爻鬲貙 亘賴 卮乇胤蹖 讴賴 丕蹖賳賴丕 乇丕 丿乇 趩賴丕乇丿蹖賵丕乇蹖 禺丕賳賴 丿乇蹖丕賮鬲 讴賳丿. 亘賴 诏賵賳賴鈥屫й� 賲囟丨讴貙 鬲賲丕卮丕诏乇 鬲賱賵蹖夭蹖賵賳 丿乇 亘乇丕亘乇 鬲氐丕賵蹖乇 噩賳诏 賵蹖鬲賳丕賲 丌乇丕賲卮 丕毓氐丕亘 倬蹖丿丕 賲蹖鈥屭┵嗀�.... 賴丿賮 賲氐乇賮 丌賳 丕爻鬲 讴賴 亘賴 禺賵卮亘禺鬲蹖 爻賱亘蹖 丕夭 乇賴诏匕乇 乇賮毓 鬲賳卮鈥屬囏� 賳丕蹖賱 丌蹖丿貙 丕賲丕 丿乇 丕蹖賳 乇丕賴 亘賴 鬲賳丕賯囟 亘乇禺賵乇丿 賲蹖鈥屭┵嗀�: 丕夭 蹖讴 爻賵 鬲賳丕賯囟 亘蹖賳 丕賳賮毓丕賱 賳丕卮蹖 丕夭 丕蹖賳 賳馗丕賲 噩丿蹖丿 丕乇夭卮鈥屬囏� 賵 丕夭 爻賵蹖 丿蹖诏乇 賴賳噩丕乇賴丕蹖 丕禺賱丕賯 丕噩鬲賲丕毓蹖 讴賴 丕爻丕爻丕 亘乇 倬丕蹖賴鈥屰� 丕乇丕丿賴貙 毓賲賱貙 丕孬乇亘禺卮蹖 賵 賮丿丕讴丕乇蹖 丕爻鬲賵丕乇 丕爻鬲.
丌蹖丕 丿乇 胤賵賱 賴賮鬲賴 賲孬賱 禺乇 讴丕乇 賲蹖鈥屭┵嗃屫� 讴賴 丿乇 賳賴丕蹖鬲 亘鬲賵丕賳蹖丿 賲乇禺氐蹖 亘诏蹖乇蹖丿 賵 蹖讴 乇賵夭 丕夭 賴賮鬲賴 乇丕 丕夭 趩賳诏 氐丕亘讴丕乇 禺賵丿 亘蹖乇賵賳 亘讴卮蹖丿責
丌蹖丕 倬賵賱 禺賵丿 乇丕 氐乇賮 禺乇蹖丿 趩蹖夭賴丕蹖蹖 賲蹖鈥屭┵嗃屫� 讴賴 賮讴乇 賲蹖鈥屭┵嗃屫� 芦亘丕夭鬲丕亘 亘蹖乇賵賳蹖 禺賵丿 丨賯蹖賯蹖 卮賲丕禄 賴爻鬲賳丿責
丕诏乇 丿乇 趩賳蹖賳 賲賵賯毓蹖鬲蹖 賯乇丕乇 丿丕乇蹖賳 倬蹖卮賳賴丕丿 賲蹖鈥屭┵嗁� 丕夭 丕蹖賳 讴鬲丕亘 鬲丕 賲蹖鈥屫堎嗃屬� 賮丕氐賱賴 亘诏蹖乇蹖賳. 趩賵賳 禺賵賳丿賳卮 亘丕 卮乇丕蹖胤蹖 讴賴 卮賲丕 丿丕乇蹖賳貙 丕毓氐丕亘 倬賵賱丕丿蹖賳 賲蹖鈥屫堌ж�. 趩賵賳 賯乇丕乇賴 亘乇蹖賳賴 亘賴 爻亘讴 夭賳丿诏蹖 賵 丿乇讴蹖 讴賴 丕夭 禺賵丿鬲賵賳 丿丕乇蹖賳.
賯乇丕乇賴 丨丕賱鬲賵賳 乇賵 亘丿 讴賳賴 賵 讴丕乇蹖 讴賳賴 讴賴 爻丕丿賴鈥屫臂屬� 讴賳卮鈥屬囏й� 卮賲丕 鬲賵 賳馗丕賲 爻乇賲丕蹖賴 丿丕乇蹖 亘乇丕鬲賵賳 卮乇賲鈥屫①堌� 亘卮賴.
亘禺卮鈥屬囏й屰� 丕夭 讴鬲丕亘:
丕賳爻丕賳 賲丿乇賳 亘丕蹖丿 亘賴 亘爻蹖噩 丿丕卅賲蹖 讴賱蹖賴 馗乇賮蹖鬲 賴丕 賵 賯丕亘賱蹖鬲鈥屬囏й� 賲氐乇賮蹖 禺賵丿 丕賴鬲賲丕賲 賵乇夭丿. 丕诏乇 丕賵 丕蹖賳 丕賲乇 乇丕 賮乇丕賲賵卮 讴賳丿貙 亘賱丕賮丕氐賱賴 亘丕 賲賴乇亘丕賳蹖 亘賴 丕賵 蹖丕丿丌賵乇蹖 禺賵丕賴丿 卮丿 讴賴 丨賯 賳丿丕乇丿 爻毓丕丿鬲賲賳丿 亘丕卮丿. 亘賳丕亘乇丕蹖賳 丕蹖賳 賵丕賯毓蹖鬲 賳丿丕乇丿 讴賴 丕賵 賲賳賮毓賱 丕爻鬲. 丕賵 亘賴 賮毓丕賱蹖鬲蹖 賲爻鬲賲乇 丕卮鬲睾丕賱 丿丕乇丿 賵 亘丕蹖丿 亘賴 丕蹖賳 賮毓丕賱蹖鬲 丕丿丕賲賴 丿賴丿. 丿乇 睾蹖乇 丕蹖賳 氐賵乇鬲貙 丕賵 丕蹖賳 禺胤乇 乇丕 亘賴 噩丕賳 賴賵丕賴丿 禺乇蹖丿 讴賴 亘賴 丌賳 趩蹖夭蹖 讴賴 丿丕乇丿 賯丕賳毓 卮賵丿 賵 亘賴 賲賵噩賵丿蹖 睾蹖乇 丕噩鬲賲丕毓蹖 鬲亘丿蹖賱 卮賵丿.
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丨賯 亘乇禺賵乇丿丕乇蹖 丕夭 賮囟丕蹖 賲賳丕爻亘 夭賲丕賳蹖 倬丿蹖丿 賲蹖鈥屫③屫� 讴賴 賴賲诏丕賳 丕夭 丕蹖賳 丨賯 亘乇禺賵乇丿丕乇 賳亘丕卮賳丿 賵 賮囟丕蹖 賲賳丕爻亘 賵 爻讴賵鬲 賵 丌乇丕賲卮 亘乇丕蹖 亘毓囟蹖 丕賮乇丕丿 丕賲鬲蹖丕夭 賲丨爻賵亘 卮賵丿. 丕賲鬲蹖丕夭蹖 讴賴 亘賴 亘賴丕蹖 爻賱亘 丨賯賵賯 丿蹖诏乇丕賳 亘賴 丿爻鬲 丌賲丿賴 丕爻鬲. 賴賲丕賳 诏賵賳賴 讴賴 丨賯 賲丕賱讴蹖鬲 鬲賳賴丕 夭賲丕賳蹖 倬丿蹖丿 丌賲丿 讴賴 丿蹖诏乇 夭賲蹖賳 亘賴 丕賳丿丕夭賴鈥屰� 讴丕賮蹖 亘乇丕蹖 賴賲诏丕賳 賲賵噩賵丿 賳亘賵丿. 丨賯 亘乇賴賵乇丿丕乇蹖 丕夭 卮睾賱 賳蹖夭 賴賳诏丕賲蹖 亘賴 賵噩賵丿 丌賲丿 讴賴 讴丕乇 丿乇 趩賴丕乇趩賵亘 鬲賯爻蹖賲 讴丕乇 亘賴 讴丕賱丕蹖蹖 賯丕亘賱 賲毓丕賵囟賴 鬲亘丿蹖賱 卮丿. 蹖毓賳蹖 丕蹖賳讴賴 丿蹖诏乇 亘賴 禺賵丿 丕賮乇丕丿 鬲毓賱賯 賳丿丕卮鬲.
丨賯 亘乇禺賵乇丿丕乇蹖 丕夭 賴賵丕蹖 倬丕讴 丿賱丕賱鬲 亘乇 丕夭 丿爻鬲 乇賮鬲賳 賴賵丕蹖 倬丕讴 亘賴 毓賳賵丕賳 蹖讴 讴丕賱丕蹖 胤亘蹖毓蹖貙 诏匕丕乇 丌賳 亘賴 丨丕賱鬲 鬲噩丕乇蹖 賵 亘丕夭鬲賵夭蹖毓 丕噩鬲賲丕毓蹖 賳丕亘乇丕亘乇 丌賳 丿丕乇丿.
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丌乇丕賲卮 丿乇 夭賳丿诏蹖 乇賵夭賲乇賴貙 賳蹖丕夭 亘賴 爻乇爻丕賲 賵丕賯毓蹖鬲 賵 鬲丕乇蹖禺 丿丕乇丿. 丕蹖賳 丌乇丕賲卮 亘乇丕蹖 丿爻鬲蹖丕亘蹖 亘賴 賲蹖夭丕賳蹖 丕夭 賴蹖噩丕賳 賳蹖丕夭 亘賴 丕蹖賳 丿丕乇丿 讴賴 亘賴 胤賵乇 丿丕卅賲 亘賴 賲氐乇賮 禺卮賵賳鬲 亘倬乇丿丕夭丿. 丕蹖賳 噩賳亘賴鈥屰� 亘蹖鈥屫簇辟呚з嗁団€屰� 夭賳丿诏蹖 乇賵夭賲乇賴 丕爻鬲. 夭賳丿诏蹖 乇賵夭賲乇賴貙 賲卮鬲丕賯 亘乇賵夭 賵賯丕蹖毓 賵 禺卮賵賳鬲 丕爻鬲貙 亘賴 卮乇胤蹖 讴賴 丕蹖賳賴丕 乇丕 丿乇 趩賴丕乇丿蹖賵丕乇蹖 禺丕賳賴 丿乇蹖丕賮鬲 讴賳丿. 亘賴 诏賵賳賴鈥屫й� 賲囟丨讴貙 鬲賲丕卮丕诏乇 鬲賱賵蹖夭蹖賵賳 丿乇 亘乇丕亘乇 鬲氐丕賵蹖乇 噩賳诏 賵蹖鬲賳丕賲 丌乇丕賲卮 丕毓氐丕亘 倬蹖丿丕 賲蹖鈥屭┵嗀�.... 賴丿賮 賲氐乇賮 丌賳 丕爻鬲 讴賴 亘賴 禺賵卮亘禺鬲蹖 爻賱亘蹖 丕夭 乇賴诏匕乇 乇賮毓 鬲賳卮鈥屬囏� 賳丕蹖賱 丌蹖丿貙 丕賲丕 丿乇 丕蹖賳 乇丕賴 亘賴 鬲賳丕賯囟 亘乇禺賵乇丿 賲蹖鈥屭┵嗀�: 丕夭 蹖讴 爻賵 鬲賳丕賯囟 亘蹖賳 丕賳賮毓丕賱 賳丕卮蹖 丕夭 丕蹖賳 賳馗丕賲 噩丿蹖丿 丕乇夭卮鈥屬囏� 賵 丕夭 爻賵蹖 丿蹖诏乇 賴賳噩丕乇賴丕蹖 丕禺賱丕賯 丕噩鬲賲丕毓蹖 讴賴 丕爻丕爻丕 亘乇 倬丕蹖賴鈥屰� 丕乇丕丿賴貙 毓賲賱貙 丕孬乇亘禺卮蹖 賵 賮丿丕讴丕乇蹖 丕爻鬲賵丕乇 丕爻鬲.
February 11, 2025
Omg鈥�.Baudrillard would have loved YouTube video essays
November 20, 2021
Cuando se lee un trabajo de sociolog铆a que se escribi贸 hace m谩s de 50 a帽os, uno tiene todo ese tiempo de ventaja sobre el autor a la hora de valorar la calidad de sus diagn贸sticos, lo trascendente de su teor铆a.
El libro presente de Baudrillard no envejece; apenas tres o cuatro p谩ginas con datos sobre el consumo franc茅s de finales de los sesenta quedan obsoletas, el resto dan ganas de pegarse un tiro en las pelotas por su 鈥渁ctualidad鈥�.
Hoy, uno lo visita con el neoc贸rtex amputado y lee que el diagn贸stico del mal estaba hecho hace tiempo. La radiograf铆a perfectamente tomada. El paciente sin intenciones de mejorar.
Baudrillard escribe desde el estructuralismo y por m谩s que su prosa pueda resultar farragosa, sus an谩lisis son brillantes y sus conclusiones, para m铆, muy acertadas.
Doy cinco estrellas y pongo la etiqueta de 鈥渋mprescindibles鈥� a este tipo de obras de No Ficci贸n que, adem谩s de estar muy bien pensadas, construidas y escritas, las extra帽茅 en mi educaci贸n.
Suelo pensar que son herramientas necesarias para poner los pies en la Tierra o para nadar en este oc茅ano de mierda. Para vivir una vida medianamente consciente de lo que se est谩 haciendo con ella.
El libro presente de Baudrillard no envejece; apenas tres o cuatro p谩ginas con datos sobre el consumo franc茅s de finales de los sesenta quedan obsoletas, el resto dan ganas de pegarse un tiro en las pelotas por su 鈥渁ctualidad鈥�.
Hoy, uno lo visita con el neoc贸rtex amputado y lee que el diagn贸stico del mal estaba hecho hace tiempo. La radiograf铆a perfectamente tomada. El paciente sin intenciones de mejorar.
Baudrillard escribe desde el estructuralismo y por m谩s que su prosa pueda resultar farragosa, sus an谩lisis son brillantes y sus conclusiones, para m铆, muy acertadas.
Doy cinco estrellas y pongo la etiqueta de 鈥渋mprescindibles鈥� a este tipo de obras de No Ficci贸n que, adem谩s de estar muy bien pensadas, construidas y escritas, las extra帽茅 en mi educaci贸n.
Suelo pensar que son herramientas necesarias para poner los pies en la Tierra o para nadar en este oc茅ano de mierda. Para vivir una vida medianamente consciente de lo que se est谩 haciendo con ella.
Read
June 7, 2024噩丕賲毓賴鈥屰� 賲氐乇賮蹖 亘賵丿乇蹖丕乇丿 亘乇丕蹖 賲賳 鬲丕 丨丿 夭蹖丕丿蹖 蹖丕丿丌賵乇 噩丕賲毓賴鈥屰� 賳賲丕蹖卮 丿亘賵乇 亘賵丿. 賱丨賳 讴鬲丕亘貙 賲孬丕賱鈥屬囏� 賵 賲氐丕丿蹖賯 丕蹖賳 賲氐乇賮 賲孬賱 賳賲丕蹖卮蹖賴 讴賴 丿亘賵乇 丕夭卮 丨乇賮 賲蹖鈥屫操嗁�. 丕夭 禺賵丿亘蹖诏丕賳诏蹖鈥屫й� 讴賴 丿乇 丕賳鬲賴丕蹖 讴鬲丕亘 亘乇 丕爻丕爻 賮蹖賱賲蹖 丕讴爻倬乇爻蹖賵賳蹖爻鬲蹖 亘賵丿乇蹖丕乇丿 鬲毓乇蹖賮卮 賲蹖鈥屭┵嗁� 卮亘丕賴鬲卮賵 亘丕 丕夭 亘蹖乇賵賳 亘賴 鬲賲丕卮丕蹖 禺賵丿 賳卮爻鬲賳 诏蹖 丿亘賵乇 亘蹖卮鬲乇 丕夭 賯亘賱 讴乇丿 賵丕爻賲. 丿乇 讴賱 賲賳 亘丕 丕蹖賳 鬲氐賵乇 亘賴 爻賲鬲 丕蹖賳 讴鬲丕亘 乇賮鬲賲 讴賴 亘蹖卮 丕夭 賴乇 趩蹖夭 丕丨鬲賲丕賱丕賸 丕蹖丿賴鈥屬囏й� 丕賯鬲氐丕丿蹖 賵 讴丕賱丕蹖蹖 乇賵 亘禺賵丕丿 丿乇亘丕乇賴鈥屫促堎� 亘丨孬 讴賳賴 賵賱蹖 亘毓丿 丕夭 蹖讴 爻賵賲 丕亘鬲丿丕蹖蹖 讴鬲丕亘 亘賴 丕蹖賳 爻賲鬲 賲蹖鈥屫辟� 讴賴 趩胤賵乇 丿乇 噩賴丕賳 丕胤乇丕賮 賲丕 賴賲賴 趩蹖夭 亘賴 賲毓賳蹖 賵丕賯毓蹖 讴賱賲賴 賲氐乇賮蹖 鬲賱賯蹖 賲蹖鈥屫促�. 丕夭 賲丿鈥屬囏ж� 丕卮蹖丕貙 丕禺賱丕賯 賵... 鬲丕 夭賲丕賳 賵 丕賵賯丕鬲 賮乇丕睾鬲
December 23, 2018
For Baudrillard, "consumption" does not merely designate the aggregate consumption of material goods, but also society's self-represention of consumption, namely, the myth of consumption and affluence.
The field of the social logic of consumption is such that objects in it are wholly and infinitely exchangeable in terms of sign value, and thus in spite of the differences in function and utility (i.e. use value). Moreover, Baudrillard sees this logic as insatiable and the whole of regime of "needs" itself as proactively organized and produced "There are only needs of growth (65)"
Baudrillard is at his most analytically rigorous in part 1 and 2. At times it reads as though he's channeling his inner BT Heidegger. While Part 3 feels a bit out of place, the section on "leisure time" could very serve as an extended sociological footnote to Marx's own analysis of abstract labor and time.
I don't claim to have read a lot of Baudrillard, but this is definitely one of his more analytical pieces where he doesn't take as much sumptous liberty with the language.
The field of the social logic of consumption is such that objects in it are wholly and infinitely exchangeable in terms of sign value, and thus in spite of the differences in function and utility (i.e. use value). Moreover, Baudrillard sees this logic as insatiable and the whole of regime of "needs" itself as proactively organized and produced "There are only needs of growth (65)"
Baudrillard is at his most analytically rigorous in part 1 and 2. At times it reads as though he's channeling his inner BT Heidegger. While Part 3 feels a bit out of place, the section on "leisure time" could very serve as an extended sociological footnote to Marx's own analysis of abstract labor and time.
I don't claim to have read a lot of Baudrillard, but this is definitely one of his more analytical pieces where he doesn't take as much sumptous liberty with the language.
January 23, 2016
Baudrillard, tek bir 艧eyi asla tek kitab谋yla a莽谋klamayan bir adam o kesin... Onu ve felsefesini okumak t眉m yazd谋klar谋yla ger莽ekle艧ebilir ancak. Ben kendimce kitaplar谋n谋 yaz谋ld谋臒谋 tarih ile s谋raya koydum. Bende olanlar谋n谋 o s谋raya g枚re okumak derdindeyim.
T眉ketim toplumu kitab谋 di臒er okumalar谋n谋 yapt谋ktan sonra sonra tekrar okumam gereken bir kitap benim i莽in bunu akl谋m谋n bir k枚艧esine not ederek okudum diyebilirim.
Toplumun iktisadi-ekonomik temellerle a莽谋klan谋r yanlar谋na 莽ok a艧ina ve hakim olmamam dolay谋s谋 ile baz谋 k谋s谋mlar谋 anlamakta zorland谋m.
T眉ketim hakk谋nda konu艧urken bile t眉keten bir toplum olman谋n 枚tesinde, ka莽谋n谋lmaz t眉ketim nesnesi oldu臒umuz da do臒ruya do臒rudur.
T眉ketim toplumu kitab谋 di臒er okumalar谋n谋 yapt谋ktan sonra sonra tekrar okumam gereken bir kitap benim i莽in bunu akl谋m谋n bir k枚艧esine not ederek okudum diyebilirim.
Toplumun iktisadi-ekonomik temellerle a莽谋klan谋r yanlar谋na 莽ok a艧ina ve hakim olmamam dolay谋s谋 ile baz谋 k谋s谋mlar谋 anlamakta zorland谋m.
T眉ketim hakk谋nda konu艧urken bile t眉keten bir toplum olman谋n 枚tesinde, ka莽谋n谋lmaz t眉ketim nesnesi oldu臒umuz da do臒ruya do臒rudur.
April 5, 2020
Zor anlasilir. Ceviriyi begenmedim. Kotu.
March 19, 2021
T眉ketim toplumu, ilk versiyonu 1970 y谋l谋nda 莽谋km谋艧 bir kitap. Baudrillard, dilimize 莽evrildi臒inde a臒谋r bir dile d枚n眉艧en anlat谋m谋yla g眉n眉m眉z toplumunu t眉ketim ve b眉y眉me ekseninde anlat谋yor. B眉y眉menin getirdi臒i mal ve ihtiya莽 眉retiminin farkl谋 s谋n谋flardaki farkl谋 yans谋mas谋n谋n (farkl谋la艧ma ihtiyac谋 ve talebi) yaratt谋臒谋 gerginli臒in sistemin devinim g眉c眉 oldu臒u 莽ok iyi tariflenmi艧. Bir k谋s谋r d枚ng眉 gibi. B眉y眉me mal ve ihtiya莽 眉retiyor; bunun etkisi farkl谋 s谋n谋flarda farkl谋 farkl谋 oluyor, farkl谋 farkl谋 枚zlemler ve ihtiya莽lar yarat谋yor, bu t眉ketimi h谋zland谋r谋yor, t眉ketim tekrar b眉y眉meyi diri tutuyor.
陌lgin莽 bir nokta var mesela. Baudrillard diyor ki 鈥渉i莽bir 眉r眉n, hi莽bir ihtiya莽 e臒er zaten 眉st modelin bir par莽as谋 de臒ilse ve mesafenin korunmas谋 i莽in yerine bu 眉st modelde ay谋rt edici ba艧ka bir mal ya da ihtiya莽 ge莽memi艧se kitlesel olarak diziselle艧me ve tatmin edilme 艧ans谋na sahip de臒ildir鈥�. Bu 眉retim ve t眉ketimin ritminin ne kadar farkl谋la艧t谋臒谋n谋 g枚steren bir tespit. 脺retim tamamen sanayisel ve ekonomik bir 眉retkenli臒in sonucuyken; t眉ketim toplumsal farkl谋la艧ma mant谋臒谋n谋n bir i艧levi olarak 枚ne 莽谋k谋yor. Dolay谋s谋yla insanlar kendi konumlar谋n谋 ay谋rt edici 艧ekilde t眉ketmeye e臒ilimli oluyor, bu da adeta bir k枚艧e kapmaca gibi t眉ketimi tetikleyen bir unsur oluyor.
陌htiyac谋n asla ve asla bir nesneye de臒il de farkl谋l谋k ihtiyac谋na y枚nelik oldu臒u iddias谋 枚nemli. Daha 枚ncesinde Veblen, 眉st s谋n谋flar谋n di臒er s谋n谋flardan farkl谋 olduklar谋n谋 g枚stermek i莽in bariz ve a艧谋r谋 t眉ketim yapma ihtiya莽lar谋n谋 a莽谋klam谋艧t谋. G眉n眉m眉zde ise paradoksal bir bi莽imde 眉st s谋n谋flar kendini g枚steri艧le ve l眉ksle de臒il, sadelik ve 枚l莽眉l眉l眉kle farkl谋la艧t谋rmaya 莽al谋艧谋r hale geliyor. A艧谋r谋 t眉ketimi ve g枚steri艧i reddetme 眉st s谋n谋flar谋n prestij farkl谋la艧mas谋 olarak 枚ne 莽谋k谋yor. Hatta birden zengin olan insanlar谋n abart谋l谋 t眉ketimleri bu s谋n谋flar taraf谋ndan k眉莽眉mseniyor.
G眉n眉n sonunda t眉ketim toplumu, farkl谋la艧ma ihtiyac谋yla t眉ketme, bu farkl谋l谋klar谋n yaratt谋臒谋 gerilim ve enerjiyle b眉y眉me ve t眉m bunlar谋n yan etkisi olarak ortaya 莽谋kan nedensiz 艧iddet, yabanc谋la艧ma ve yorgunlukla bizim toplumumuzdur, modern toplumun kendisidir.
陌lgin莽 bir nokta var mesela. Baudrillard diyor ki 鈥渉i莽bir 眉r眉n, hi莽bir ihtiya莽 e臒er zaten 眉st modelin bir par莽as谋 de臒ilse ve mesafenin korunmas谋 i莽in yerine bu 眉st modelde ay谋rt edici ba艧ka bir mal ya da ihtiya莽 ge莽memi艧se kitlesel olarak diziselle艧me ve tatmin edilme 艧ans谋na sahip de臒ildir鈥�. Bu 眉retim ve t眉ketimin ritminin ne kadar farkl谋la艧t谋臒谋n谋 g枚steren bir tespit. 脺retim tamamen sanayisel ve ekonomik bir 眉retkenli臒in sonucuyken; t眉ketim toplumsal farkl谋la艧ma mant谋臒谋n谋n bir i艧levi olarak 枚ne 莽谋k谋yor. Dolay谋s谋yla insanlar kendi konumlar谋n谋 ay谋rt edici 艧ekilde t眉ketmeye e臒ilimli oluyor, bu da adeta bir k枚艧e kapmaca gibi t眉ketimi tetikleyen bir unsur oluyor.
陌htiyac谋n asla ve asla bir nesneye de臒il de farkl谋l谋k ihtiyac谋na y枚nelik oldu臒u iddias谋 枚nemli. Daha 枚ncesinde Veblen, 眉st s谋n谋flar谋n di臒er s谋n谋flardan farkl谋 olduklar谋n谋 g枚stermek i莽in bariz ve a艧谋r谋 t眉ketim yapma ihtiya莽lar谋n谋 a莽谋klam谋艧t谋. G眉n眉m眉zde ise paradoksal bir bi莽imde 眉st s谋n谋flar kendini g枚steri艧le ve l眉ksle de臒il, sadelik ve 枚l莽眉l眉l眉kle farkl谋la艧t谋rmaya 莽al谋艧谋r hale geliyor. A艧谋r谋 t眉ketimi ve g枚steri艧i reddetme 眉st s谋n谋flar谋n prestij farkl谋la艧mas谋 olarak 枚ne 莽谋k谋yor. Hatta birden zengin olan insanlar谋n abart谋l谋 t眉ketimleri bu s谋n谋flar taraf谋ndan k眉莽眉mseniyor.
G眉n眉n sonunda t眉ketim toplumu, farkl谋la艧ma ihtiyac谋yla t眉ketme, bu farkl谋l谋klar谋n yaratt谋臒谋 gerilim ve enerjiyle b眉y眉me ve t眉m bunlar谋n yan etkisi olarak ortaya 莽谋kan nedensiz 艧iddet, yabanc谋la艧ma ve yorgunlukla bizim toplumumuzdur, modern toplumun kendisidir.
March 28, 2024
upomo膰, progutala sam crvenu pilulu
June 9, 2017
讴鬲丕亘 亘丕 賲乇孬蹖賴 丕蹖 鬲賱禺 亘乇丕蹖 丌賳趩賴 丌蹖賳丿賴 蹖 "噩丕賲毓賴 賲氐乇賮蹖" 賲蹖 禺賵丕賳丿 亘賴 倬丕蹖丕賳 賲蹖 乇爻丿: "賲丕 丿乇 丕賳鬲馗丕乇 毓氐蹖丕賳 賴丕蹖 賵丨卮蹖丕賳賴 賵 賮乇賵倬丕卮蹖 賴丕蹖 賳丕诏賴丕賳蹖 丕蹖 賴爻鬲蹖賲 讴賴 亘賴 丕賳丿丕夭賴 賲賴 1968 睾蹖乇賯丕亘賱 倬蹖卮 亘蹖賳蹖 賵 賯胤毓蹖 賴爻鬲賳丿. 丨賵丕丿孬蹖 讴賴 丕蹖賳 毓卮丕蹖 乇亘丕賳蹖 爻賮蹖丿 乇丕 丿乇 賴賲 禺賵丕賴賳丿 卮讴爻鬲" 诏賵蹖蹖 鬲賲丕賲 讴鬲丕亘 賲賯丿賲賴 丕蹖 亘賵丿 亘乇丕蹖 丕丿丕蹖 丕蹖賳 噩賲賱賴. 讴鬲丕亘 鬲丨賱蹖賱蹖 噩丕賱亘 丕夭 乇賲夭诏丕賳 噩丕賲毓賴 賲氐乇賮蹖 丕乇丕卅賴 賲蹖 丿賴丿. 噩丕賲毓賴 丕蹖 讴賴 賴乇 趩蹖夭蹖 乇丕 賲蹖 亘賱毓丿 賵 亘賴 囟丿 禺賵丿卮 鬲亘丿蹖賱 賲蹖 讴賳丿貙 亘丕 丕蹖賳 鬲賮丕賵鬲 讴賴 夭乇賯 賵 亘乇賯 丌賳 趩蹖夭 丿蹖诏乇蹖 亘賴 卮丿鬲 賵爻賵爻賴 丕賳诏蹖夭 丕爻鬲 賵 丿丕賲賳 賴賲賴 讴爻 乇丕 禺賵丕賴丿 诏乇賮鬲.
讴鬲丕亘 爻乇卮丕乇 丕夭 賳讴丕鬲 噩丕賱亘 賵 賲孬丕賱 賴丕蹖 丿乇禺賵乇 丕爻鬲 賵 賲胤丕賱亘 夭蹖丕丿蹖 乇丕 丿乇 鬲毓丿丕丿 氐賮丨丕鬲 賲丨丿賵丿卮 丿乇 亘乇诏乇賮鬲賴. 亘賴 賳馗乇賲 禺賵亘 亘賵丿 丕诏乇 賴乇 讴丿丕賲 丕夭 丕蹖賳 賲胤丕賱亘 乇丕 亘蹖卮鬲乇 亘爻胤 賲蹖 丿丕丿. 丿乇 賮氐賱 丿賵賲 丨噩賲 夭蹖丕丿 丕蹖丿賴 賴丕 讴賲蹖 爻乇丿乇诏賲蹖 賵 倬乇丕讴賳丿诏蹖 丕蹖噩丕丿 賲蹖 讴乇丿 賵 賲賵囟毓 鬲丕乇蹖讴 亘賵丿乇蹖丕乇 亘蹖卮 丕夭 丨丿 睾丕賱亘 亘賵丿.
讴鬲丕亘 爻乇卮丕乇 丕夭 賳讴丕鬲 噩丕賱亘 賵 賲孬丕賱 賴丕蹖 丿乇禺賵乇 丕爻鬲 賵 賲胤丕賱亘 夭蹖丕丿蹖 乇丕 丿乇 鬲毓丿丕丿 氐賮丨丕鬲 賲丨丿賵丿卮 丿乇 亘乇诏乇賮鬲賴. 亘賴 賳馗乇賲 禺賵亘 亘賵丿 丕诏乇 賴乇 讴丿丕賲 丕夭 丕蹖賳 賲胤丕賱亘 乇丕 亘蹖卮鬲乇 亘爻胤 賲蹖 丿丕丿. 丿乇 賮氐賱 丿賵賲 丨噩賲 夭蹖丕丿 丕蹖丿賴 賴丕 讴賲蹖 爻乇丿乇诏賲蹖 賵 倬乇丕讴賳丿诏蹖 丕蹖噩丕丿 賲蹖 讴乇丿 賵 賲賵囟毓 鬲丕乇蹖讴 亘賵丿乇蹖丕乇 亘蹖卮 丕夭 丨丿 睾丕賱亘 亘賵丿.
October 14, 2016
T眉ketim olgusunun bir end眉stri haline d枚n眉艧mesi, b眉y眉lenen toplumlar, eksik bilin莽 ve kendine yabanc谋la艧ma 眉zerine bir ba艧yap谋t. Ad谋n谋 lisans e臒itimim boyunca s谋k s谋k duyup bir t眉rl眉 okuyamad谋臒谋m T眉ketim Toplumu'nda Baudrillard'谋n aynas谋 hi莽 de i莽 a莽谋c谋 艧eyler g枚stermiyor. Nesneden, bilince... Bilin莽ten, bedene... Bedenden, ruha kadar t眉ketim k枚lesi olu艧umuzun kitab谋 bu. 陌莽inde ya艧ad谋臒谋 莽a臒a ve 枚yle ya da b枚yle dahil oldu臒u d眉zene dair bilin莽lenmek isteyen herkesin mutlaka okumas谋 gerekli.
July 4, 2019
噩丕賲毓賴 賲氐乇賮蹖 丕夭 賲毓丿賵丿 讴鬲丕亘鈥屬囏й� 賮賱爻賮蹖 丕爻鬲 讴賴 禺賵丕賳丿卮 亘乇 賴乇 丕賳爻丕賳 賲毓丕氐乇 賵丕噩亘 卮乇毓蹖 賵 毓乇賮蹖 丕爻鬲. 賳賴 亘賴 禺丕胤乇 丿乇賵賳鈥屬呚й屬� 賮賱爻賮蹖鈥屫ж� 亘賴 禺丕胤乇 鬲賵丕賳鈥屫ж� 丿乇 丿诏乇诏賵賳 爻丕禺鬲賳 賳诏丕賴 賲丕 亘賴 賲賯賵賱賴 鬲賲賱讴 丕卮蹖丕 賵 賲賯賴賵乇 丌賳鈥屬囏� 卮丿賳.
October 21, 2019
Hepinizden nefret ediyorum. :(
October 26, 2021
"tell me what you dump into the garbage, and I will tell you who you are..." interesting proposition. this was my first encounter with Jean Baudrillard, will continue for sure
November 17, 2024
袛邪胁薪芯 锌褉芯褔懈褌邪谢邪 泻薪懈谐褍, 胁褘薪械褋褍 褋褞写邪 薪械褋泻芯谢褜泻芯 蟹邪锌芯屑薪懈胁褕懈褏褋褟 褌械蟹懈褋芯胁:
1. 袨斜褖械褋褌胁芯 锌芯褉芯卸写邪械褌 薪械褉邪胁械薪褋褌胁芯. 袧械褋屑芯褌褉褟 薪邪 屑邪褋褋芯胁芯械 懈 写械褕械胁芯械 锌褉芯懈蟹胁芯写褋褌胁芯 锌芯褔褌懈 褔械谐芯 褍谐芯写薪芯, 谢褞写懈 薪邪褏芯写褟褌 芯斜褗械泻褌褘, 斜谢邪谐芯写邪褉褟 泻芯褌芯褉褘屑 芯薪懈 锌芯谢褍褔邪褌 褋褌邪褌褍褋 胁褘褕械 (*谢褍褔褕械*, *蟹写芯褉芯胁械械*, *褍褋锌械褕薪械械*) 写褉褍谐懈褏. 袧邪谢懈褔懈械 芯写薪芯褋械屑械泄薪芯泄 泻胁邪褉褌懈褉褘 懈蟹 胁械谢懈褔邪泄褕械谐芯 写芯褋褌懈卸械薪懈褟 褋褌邪薪芯胁懈褌褋褟 芯斜褘写械薪薪芯褋褌褜褞 胁 胁邪褕械屑 芯斜褖械褋褌胁械? 袛懈褎褎械褉械薪褑懈褉褍褞褖邪褟 褔械褉褌邪 锌褉芯褟胁懈褌褋褟 胁 蟹械谢械薪懈 懈 胁芯写械 蟹邪 芯泻薪芯屑, 褔懈褋褌芯屑 胁芯蟹写褍褏械, 褌懈褕懈薪械. (泻褌芯 胁褋锌芯屑薪懈褌, 褔褌芯 褉邪薪械械 褝褌懈 胁械褖懈 斜褘谢懈 写芯褋褌褍锌薪褘 胁褋械屑?)
2. 袛懈褎褎械褉械薪褑懈褉褍褞褖械械 (褋懈屑胁芯谢懈褔薪芯械) 锌芯褌褉械斜谢械薪懈械 褉邪褋锌褉芯褋褌褉邪薪褟械褌褋褟 薪邪 胁褋械. 袣芯薪褋褜褞屑械褉懈蟹邪褑懈褟 泻邪褋邪械褌褋褟 写邪卸械 屑械卸谢懈褔薪芯褋褌薪褘褏 芯褌薪芯褕械薪懈泄, 蟹写芯褉芯胁褜褟. 袣邪泻 锌芯褌械薪褑懈邪谢褜薪芯谐芯 锌邪褉褌薪械褉邪, 褌邪泻 懈 褌邪斜谢械褌泻懈 屑褘 胁褘斜懈褉邪械屑 泻邪泻 锌褉芯写褍泻褌褘 薪邪 胁懈褌褉懈薪械, 锌芯胁懈薪褍褟褋褜 褉械泻谢邪屑械, 谐谢邪褋褟褖械泄, 泻邪泻 斜褍写械屑 胁褘谐谢褟写械褌褜 锌芯褋谢械 锌芯泻褍锌泻懈. 袗 泻芯褉锌芯褉邪褑懈懈 懈 谐芯褋褍写邪褉褋褌胁邪 写邪胁薪芯 薪械褋褍褌 屑薪芯谐懈械 褝泻芯薪芯屑懈褔械褋泻懈械 褉邪褋褏芯写褘 褌芯谢褜泻芯 褉邪写懈 锌芯写写械褉卸邪薪懈褟 屑懈褎邪 芯 褉芯褋褌械 懈谢懈 褋懈谢械.
3. 袩褉懈芯斜褉械褌邪褟 褌芯胁邪褉褘 懈 褍褋谢褍谐懈, 谢褞写懈 锌褉懈芯斜褉械褌邪褞褌 褋械斜褟. 袛懈褎褎械褉械薪褑懈褉芯胁邪褌褜褋褟 鈥� 蟹薪邪褔懈褌 褋斜谢懈卸邪褌褜褋褟 褋 屑芯写械谢褜褞, 芯锌褉械写械谢褟褌褜 褋械斜褟 胁 蟹邪胁懈褋懈屑芯褋褌懈 芯褌 薪械械 懈 胁 褋懈谢褍 褝褌芯谐芯 芯褌泻邪蟹褘胁邪褌褜褋褟 芯褌 胁褋褟泻芯谐芯 褉械邪谢褜薪芯谐芯 褉邪蟹谢懈褔懈褟. 袗胁褌芯褉 褍泻邪蟹褘胁邪械褌, 泻邪泻 谢褞写懈 芯斜褖械褋褌胁邪 锌芯褌褉械斜谢械薪懈褟 锌械褉械褋褌邪褞褌 褉邪蟹谢懈褔邪褌褜褋褟 锌芯 胁薪褍褌褉械薪薪懈屑 褏邪褉邪泻褌械褉懈褋褌懈泻邪屑, 邪 写械谢邪褞褌 褝褌芯 锌芯 胁薪械褕薪懈屑 褔械褉械蟹 褌芯胁邪褉褘 懈 褍褋谢褍谐懈. "小褌邪薪褜 褋芯斜芯泄, 泻褍锌懈胁 褝褌芯褌 褌械谢械褎芯薪/褋写械谢邪胁 褝褌褍 锌褉懈褔械褋泻褍/芯褌写芯褏薪褍胁 薪邪 褝褌芯屑 泻褍褉芯褉褌械" - 锌芯写褋褌邪胁褜褌械 褋胁芯懈 蟹薪邪褔械薪懈褟 写谢褟 褌芯谐芯, 褔褌芯斜褘 锌褉懈斜谢懈蟹懈褌褜褋褟 泻 褌芯泄 邪斜褋褌褉邪泻褌薪芯泄 屑芯写械谢懈, 胁 泻芯褌芯褉芯泄, 褔褍胁褋褌胁褍械褌械, 芯斜褉械褌械褌械 褋械斜褟. 袠薪褎芯褑褘谐邪薪褋褌胁芯 泻邪泻 斜褍写褌芯 斜械褉械褌 褉芯褋褌泻懈 懈屑械薪薪芯 芯褌褋褞写邪.
袝褖械 蟹邪锌芯屑薪懈谢芯褋褜 泻邪泻 芯斜褖械褋褌胁芯 锌芯褌褉械斜谢械薪懈械 锌褉械胁褉邪褖邪械褌 芯褌写褘褏 胁 褌褉褍写. 袧械芯斜褏芯写懈屑芯褋褌褜 蟹邪谐邪褉邪, 锌芯写胁懈卸薪芯褋褌懈 胁 锌谢邪薪械 锌褉邪胁懈谢褜薪褘褏 蟹邪薪褟褌懈泄, 锌芯褋械褖械薪薪褘褏 屑械褋褌, 斜谢邪谐芯写邪褉褟 泻芯褌芯褉芯泄 褌褍褉懈褋褌褘 "写械谢邪褞褌" 袠褌邪谢懈褞, 肖褉邪薪褑懈褞, 100+ 褎芯褌芯谐褉邪褎懈泄 泻芯薪泻褉械褌薪芯谐芯 芯斜褉邪蟹褑邪 - 褋胁懈写械褌械谢褜褋褌胁褍械褌 芯 锌芯写褔懈薪械薪薪芯褋褌懈 写芯谢谐褍, 卸械褉褌胁械薪薪芯褋褌懈 褉邪写懈 卸械谢邪械屑芯泄 褉械锌褉械蟹械薪褌邪褑懈懈 褋械斜褟. 袩褉懈 褝褌芯屑 懈蟹-蟹邪 胁褋械 斜芯谢褜褕械泄 写芯褋褌褍锌薪芯褋褌懈 芯褌写褘褏邪, 褍褌胁械褉卸写邪械褌 邪胁褌芯褉, 蟹薪邪泻芯屑 芯褌谢懈褔懈褟 懈 锌褉懈胁懈谢械谐懈泄 屑芯卸械褌 褋褌邪褌褜... 褌褉褍写: "褌邪泻芯胁芯 薪邪锌褍褋泻薪芯械 褉邪斜褋褌胁芯 胁褘褋褕懈褏 泻邪写褉芯胁 懈 谐械薪械褉邪谢褜薪褘褏 写懈褉械泻褌芯褉芯胁, 泻芯褌芯褉褘械 芯斜褟蟹邪薪褘 褌褉褍写懈褌褜褋褟 锌褟褌薪邪写褑邪褌褜 褔邪褋芯胁 胁 写械薪褜".
袣薪懈谐邪 褔懈褌邪械褌褋褟 褋谢芯卸薪芯, 褟蟹褘泻 薪械锌褉懈褟褌薪褘泄: 5 写械械锌褉懈褔邪褋褌薪褘褏 懈 械褖械 5 锌褉懈褔邪褋褌薪褘褏 芯斜芯褉芯褌芯胁 锌芯 褋泻懈写泻械 胁 芯写薪芯屑 锌褉械写谢芯卸械薪懈懈. 袗 胁褋械-褌邪泻懈 胁褘褌褟薪褍褌褜 懈蟹 薪械械 屑芯卸薪芯 屑薪芯谐芯械. 袧芯 胁褌芯褉芯泄 褉邪蟹 蟹邪薪懈屑邪褌褜褋褟 褝褌懈屑 胁褉褟写 谢懈 斜褍写褍.
1. 袨斜褖械褋褌胁芯 锌芯褉芯卸写邪械褌 薪械褉邪胁械薪褋褌胁芯. 袧械褋屑芯褌褉褟 薪邪 屑邪褋褋芯胁芯械 懈 写械褕械胁芯械 锌褉芯懈蟹胁芯写褋褌胁芯 锌芯褔褌懈 褔械谐芯 褍谐芯写薪芯, 谢褞写懈 薪邪褏芯写褟褌 芯斜褗械泻褌褘, 斜谢邪谐芯写邪褉褟 泻芯褌芯褉褘屑 芯薪懈 锌芯谢褍褔邪褌 褋褌邪褌褍褋 胁褘褕械 (*谢褍褔褕械*, *蟹写芯褉芯胁械械*, *褍褋锌械褕薪械械*) 写褉褍谐懈褏. 袧邪谢懈褔懈械 芯写薪芯褋械屑械泄薪芯泄 泻胁邪褉褌懈褉褘 懈蟹 胁械谢懈褔邪泄褕械谐芯 写芯褋褌懈卸械薪懈褟 褋褌邪薪芯胁懈褌褋褟 芯斜褘写械薪薪芯褋褌褜褞 胁 胁邪褕械屑 芯斜褖械褋褌胁械? 袛懈褎褎械褉械薪褑懈褉褍褞褖邪褟 褔械褉褌邪 锌褉芯褟胁懈褌褋褟 胁 蟹械谢械薪懈 懈 胁芯写械 蟹邪 芯泻薪芯屑, 褔懈褋褌芯屑 胁芯蟹写褍褏械, 褌懈褕懈薪械. (泻褌芯 胁褋锌芯屑薪懈褌, 褔褌芯 褉邪薪械械 褝褌懈 胁械褖懈 斜褘谢懈 写芯褋褌褍锌薪褘 胁褋械屑?)
2. 袛懈褎褎械褉械薪褑懈褉褍褞褖械械 (褋懈屑胁芯谢懈褔薪芯械) 锌芯褌褉械斜谢械薪懈械 褉邪褋锌褉芯褋褌褉邪薪褟械褌褋褟 薪邪 胁褋械. 袣芯薪褋褜褞屑械褉懈蟹邪褑懈褟 泻邪褋邪械褌褋褟 写邪卸械 屑械卸谢懈褔薪芯褋褌薪褘褏 芯褌薪芯褕械薪懈泄, 蟹写芯褉芯胁褜褟. 袣邪泻 锌芯褌械薪褑懈邪谢褜薪芯谐芯 锌邪褉褌薪械褉邪, 褌邪泻 懈 褌邪斜谢械褌泻懈 屑褘 胁褘斜懈褉邪械屑 泻邪泻 锌褉芯写褍泻褌褘 薪邪 胁懈褌褉懈薪械, 锌芯胁懈薪褍褟褋褜 褉械泻谢邪屑械, 谐谢邪褋褟褖械泄, 泻邪泻 斜褍写械屑 胁褘谐谢褟写械褌褜 锌芯褋谢械 锌芯泻褍锌泻懈. 袗 泻芯褉锌芯褉邪褑懈懈 懈 谐芯褋褍写邪褉褋褌胁邪 写邪胁薪芯 薪械褋褍褌 屑薪芯谐懈械 褝泻芯薪芯屑懈褔械褋泻懈械 褉邪褋褏芯写褘 褌芯谢褜泻芯 褉邪写懈 锌芯写写械褉卸邪薪懈褟 屑懈褎邪 芯 褉芯褋褌械 懈谢懈 褋懈谢械.
3. 袩褉懈芯斜褉械褌邪褟 褌芯胁邪褉褘 懈 褍褋谢褍谐懈, 谢褞写懈 锌褉懈芯斜褉械褌邪褞褌 褋械斜褟. 袛懈褎褎械褉械薪褑懈褉芯胁邪褌褜褋褟 鈥� 蟹薪邪褔懈褌 褋斜谢懈卸邪褌褜褋褟 褋 屑芯写械谢褜褞, 芯锌褉械写械谢褟褌褜 褋械斜褟 胁 蟹邪胁懈褋懈屑芯褋褌懈 芯褌 薪械械 懈 胁 褋懈谢褍 褝褌芯谐芯 芯褌泻邪蟹褘胁邪褌褜褋褟 芯褌 胁褋褟泻芯谐芯 褉械邪谢褜薪芯谐芯 褉邪蟹谢懈褔懈褟. 袗胁褌芯褉 褍泻邪蟹褘胁邪械褌, 泻邪泻 谢褞写懈 芯斜褖械褋褌胁邪 锌芯褌褉械斜谢械薪懈褟 锌械褉械褋褌邪褞褌 褉邪蟹谢懈褔邪褌褜褋褟 锌芯 胁薪褍褌褉械薪薪懈屑 褏邪褉邪泻褌械褉懈褋褌懈泻邪屑, 邪 写械谢邪褞褌 褝褌芯 锌芯 胁薪械褕薪懈屑 褔械褉械蟹 褌芯胁邪褉褘 懈 褍褋谢褍谐懈. "小褌邪薪褜 褋芯斜芯泄, 泻褍锌懈胁 褝褌芯褌 褌械谢械褎芯薪/褋写械谢邪胁 褝褌褍 锌褉懈褔械褋泻褍/芯褌写芯褏薪褍胁 薪邪 褝褌芯屑 泻褍褉芯褉褌械" - 锌芯写褋褌邪胁褜褌械 褋胁芯懈 蟹薪邪褔械薪懈褟 写谢褟 褌芯谐芯, 褔褌芯斜褘 锌褉懈斜谢懈蟹懈褌褜褋褟 泻 褌芯泄 邪斜褋褌褉邪泻褌薪芯泄 屑芯写械谢懈, 胁 泻芯褌芯褉芯泄, 褔褍胁褋褌胁褍械褌械, 芯斜褉械褌械褌械 褋械斜褟. 袠薪褎芯褑褘谐邪薪褋褌胁芯 泻邪泻 斜褍写褌芯 斜械褉械褌 褉芯褋褌泻懈 懈屑械薪薪芯 芯褌褋褞写邪.
袝褖械 蟹邪锌芯屑薪懈谢芯褋褜 泻邪泻 芯斜褖械褋褌胁芯 锌芯褌褉械斜谢械薪懈械 锌褉械胁褉邪褖邪械褌 芯褌写褘褏 胁 褌褉褍写. 袧械芯斜褏芯写懈屑芯褋褌褜 蟹邪谐邪褉邪, 锌芯写胁懈卸薪芯褋褌懈 胁 锌谢邪薪械 锌褉邪胁懈谢褜薪褘褏 蟹邪薪褟褌懈泄, 锌芯褋械褖械薪薪褘褏 屑械褋褌, 斜谢邪谐芯写邪褉褟 泻芯褌芯褉芯泄 褌褍褉懈褋褌褘 "写械谢邪褞褌" 袠褌邪谢懈褞, 肖褉邪薪褑懈褞, 100+ 褎芯褌芯谐褉邪褎懈泄 泻芯薪泻褉械褌薪芯谐芯 芯斜褉邪蟹褑邪 - 褋胁懈写械褌械谢褜褋褌胁褍械褌 芯 锌芯写褔懈薪械薪薪芯褋褌懈 写芯谢谐褍, 卸械褉褌胁械薪薪芯褋褌懈 褉邪写懈 卸械谢邪械屑芯泄 褉械锌褉械蟹械薪褌邪褑懈懈 褋械斜褟. 袩褉懈 褝褌芯屑 懈蟹-蟹邪 胁褋械 斜芯谢褜褕械泄 写芯褋褌褍锌薪芯褋褌懈 芯褌写褘褏邪, 褍褌胁械褉卸写邪械褌 邪胁褌芯褉, 蟹薪邪泻芯屑 芯褌谢懈褔懈褟 懈 锌褉懈胁懈谢械谐懈泄 屑芯卸械褌 褋褌邪褌褜... 褌褉褍写: "褌邪泻芯胁芯 薪邪锌褍褋泻薪芯械 褉邪斜褋褌胁芯 胁褘褋褕懈褏 泻邪写褉芯胁 懈 谐械薪械褉邪谢褜薪褘褏 写懈褉械泻褌芯褉芯胁, 泻芯褌芯褉褘械 芯斜褟蟹邪薪褘 褌褉褍写懈褌褜褋褟 锌褟褌薪邪写褑邪褌褜 褔邪褋芯胁 胁 写械薪褜".
袣薪懈谐邪 褔懈褌邪械褌褋褟 褋谢芯卸薪芯, 褟蟹褘泻 薪械锌褉懈褟褌薪褘泄: 5 写械械锌褉懈褔邪褋褌薪褘褏 懈 械褖械 5 锌褉懈褔邪褋褌薪褘褏 芯斜芯褉芯褌芯胁 锌芯 褋泻懈写泻械 胁 芯写薪芯屑 锌褉械写谢芯卸械薪懈懈. 袗 胁褋械-褌邪泻懈 胁褘褌褟薪褍褌褜 懈蟹 薪械械 屑芯卸薪芯 屑薪芯谐芯械. 袧芯 胁褌芯褉芯泄 褉邪蟹 蟹邪薪懈屑邪褌褜褋褟 褝褌懈屑 胁褉褟写 谢懈 斜褍写褍.
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June 7, 2024Tremendo. Otro d铆a hago la rese帽a :)
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October 26, 2024賵賯鬲蹖 賲蹖鈥屭堐屰屬� 丕蹖賳 噩丕賲毓賴鈥屰� 賮乇丕賵丕賳蹖 禺賵丿 蹖讴 丕爻胤賵乇賴鈥屰� 禺丕氐 丕爻鬲貙 賲賳馗賵乇 賲丕 丕蹖賳 丕爻鬲 讴賴 丕蹖賳 噩丕賲毓賴 丿乇 爻胤丨蹖 爻乇丕爻乇蹖 丕蹖賳 卮毓丕乇 鬲亘賱蹖睾丕鬲蹖 賯丕亘賱 爻鬲丕蹖卮 乇丕 亘賴 賳賮毓 禺賵丿 賲氐丕丿乇賴 賲蹖鈥屭┵嗀� 讴賴 賲蹖鈥屫堌з嗀池� 鬲丨鬲 丕蹖賳 毓賳賵丕賳 丿乇丌蹖丿: 芦亘丿賳蹖 讴賴 卮賲丕 丿乇 乇賵蹖丕賴丕蹖 禺賵丿 賲蹖鈥屫ㄛ屬嗃屫� 亘丿賳 卮賲丕爻鬲.禄 賳賵毓蹖 禺賵丿卮蹖賮鬲诏蹖 噩賲毓蹖 毓馗蹖賲 噩丕賲毓賴 乇丕 亘賴 丕蹖賳 爻賲鬲 爻賵賯 賲蹖鈥屫囏� 讴賴 丿乇 鬲氐賵蹖乇蹖 讴賴 丕夭 禺賵丿 丕乇丕卅賴 賲蹖鈥屫囏� 賲禺賱賵胤貙 賲爻鬲丨蹖賱 賵 賲鬲賯丕毓丿 卮賵丿. 賴賲丕賳鈥屫焚堌� 讴賴 鬲亘賱蹖睾丕鬲 賲乇丿賲 乇丕 丿乇 賲賵乇丿 亘丿賳 賵 倬乇爻鬲蹖跇 禺賵丿 賲鬲賯丕毓丿 賲蹖鈥屭┵嗀�... 禺賱丕氐賴 丕蹖賳鈥屭┵� 亘丕蹖丿 亘鬲賵丕賳丿 禺賵丿卮 乇丕 倬蹖卮鈥屭堌︑� 讴賳丿. 賲丕賳賳丿 鬲賲丕賲 丕爻胤賵乇賴鈥屬囏� 丕蹖賳 丕爻胤賵乇賴 賳蹖夭 丿乇 倬蹖 丌賳 丕爻鬲 讴賴 禺賵丿 乇丕 亘乇 賲亘賳丕蹖 蹖讴 乇賵蹖丿丕丿 丕賵賱蹖賴 丕爻鬲賵丕乇 爻丕夭丿. 丿乇 丕蹖賳鈥屫� 亘賴 丕氐胤賱丕丨 芦丕賳賯賱丕亘 賮乇丕賵丕賳蹖禄貙 丕賳賯賱丕亘 鬲丕乇蹖禺蹖 乇賮丕賴貙 丌禺乇蹖賳 丕賳賯賱丕亘 丕賳爻丕賳 睾乇亘蹖 倬爻 丕夭 賳賵夭丕蹖蹖貙 丕氐賱丕丨貙 丕賳賯賱丕亘 氐賳毓鬲蹖 賵 丕賳賯賱丕亘丕鬲 爻蹖丕爻蹖 賲胤乇丨 賲蹖鈥屫促堌�. 亘丿蹖賳 鬲乇鬲蹖亘 賲氐乇賮 胤賱蹖毓賴鈥屰� 蹖讴 毓氐乇 噩丿蹖丿 賵 丌禺乇蹖賳 丌賳 丕爻鬲貙 蹖毓賳蹖 毓氐乇 鬲丨賯賯 丌乇賲丕賳鈥屫促囏� 賵 倬丕蹖丕賳 鬲丕乇蹖禺.
February 29, 2020
Sosyoloji, ekonomi ve iktisat alan谋nda genelde daha y眉zeysel kitaplar谋 okumu艧 oldu臒um i莽in biraz a臒谋r geldi dili. Belki yaz谋ld谋臒谋 d枚nem ve 莽evirisi de bunda etkili olmu艧tur, bilemedim.
50 sene 枚nce yaz谋lm谋艧 olmas谋na ra臒men yapt谋臒谋 莽谋kar谋mlar ve 枚ng枚r眉lerin neredeyse hepsi halen toplumda a莽谋k bir 艧ekilde g枚r眉lmekte. Reklam olay谋n谋n patlama yapt谋臒谋 y谋llarda yaz谋lm谋艧 oldu臒u i莽in reklama ili艧kin tespitleri ve sim眉lasyon kuram谋 da kitab谋n harika noktalar谋ndan. Kitaptan g眉zel bir al谋nt谋yla puan谋m谋z谋 verip, s谋radaki kitab谋m谋za ge莽iyoruz:
"B眉t眉n toplumlar her zaman zorunlu harcamalar 枚tesinde har vurup harman savurmu艧, harcam谋艧 ve t眉ketmi艧tir, 莽眉nk眉 toplum gibi birey de sadece var olmad谋臒谋n谋, ama ya艧ad谋臒谋n谋 a艧谋r谋, gere臒inden fazla bir t眉ketimde hisseder."
50 sene 枚nce yaz谋lm谋艧 olmas谋na ra臒men yapt谋臒谋 莽谋kar谋mlar ve 枚ng枚r眉lerin neredeyse hepsi halen toplumda a莽谋k bir 艧ekilde g枚r眉lmekte. Reklam olay谋n谋n patlama yapt谋臒谋 y谋llarda yaz谋lm谋艧 oldu臒u i莽in reklama ili艧kin tespitleri ve sim眉lasyon kuram谋 da kitab谋n harika noktalar谋ndan. Kitaptan g眉zel bir al谋nt谋yla puan谋m谋z谋 verip, s谋radaki kitab谋m谋za ge莽iyoruz:
"B眉t眉n toplumlar her zaman zorunlu harcamalar 枚tesinde har vurup harman savurmu艧, harcam谋艧 ve t眉ketmi艧tir, 莽眉nk眉 toplum gibi birey de sadece var olmad谋臒谋n谋, ama ya艧ad谋臒谋n谋 a艧谋r谋, gere臒inden fazla bir t眉ketimde hisseder."
April 1, 2009
Sokal puts it quite nicely: des impostures intellectuelles.
Though, I wouldn't like to be conceded; there is much in there that makes good sense and that is worth remembering.
Though, I wouldn't like to be conceded; there is much in there that makes good sense and that is worth remembering.
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June 6, 2012Al谋mlanmas谋 her ne kadar zor bir yazar olsa da, Baudrillard postmodern 莽a臒谋 yap谋 ve s枚ylenleriyle 莽ok iyi okumay谋 bilen bir yazar.
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