`Genosko's book addresses "the semiotic problem" in Baudrillard's work and provides a discussion of its development in relation to semiology, structuralism and poststructuralism .. interesting and informative.' - B Smart, Auckland University
Develops a theory of contemporary culture that relies on displacing economic notions of cultural production with notions of cultural expenditure. This book represents an effort to rethink cultural theory from the perspective of a concept of cultural materialism, one that radically redefines postmodern formulations of the body.
A material analysis of the sign which deepens Marx's critique of political economy for spectacular times. What if the problems of modern society don't come from production, but rather consumption and the system of cultural signs? In this classic work from the defining intellectual of the postmodern, Jean Baudrillard, For a Critique of the Political Economy of the Sign takes Marx's critique of political economy and its analysis of the commodity form as the starting point for an analysis of signs and their meaning in modern society. Influenced by Lefebvre's critique of everyday life, Barthes's semiology, and Situationism, Baudrillard analyses how objects are encoded within the system of signs and meanings that constitute contemporary media and consumer societies. Combining semiological studies and sociology of the consumer society, For a Critique of the Political Economy of the Sign contains Baudrillard's most extensive engagement with Marxism and shows him at a critical juncture for the development of his thought.
Jean Baudrillard is one of the most celebrated and most controversial of contemporary social theorists. This major work occupies a central place in the rethinking of the humanities and social sciences around the idea of postmodernism. It leads the reader on an exhilarating tour encompassing the end of Marxism, the enchantment of fashion, symbolism about sex and the body, and the relations between economic exchange and death. Most significantly, the book represents Baudrillard′s fullest elaboration of the concept of the three orders of the simulacra, defining the historical passage from production to reproduction to simulation. A classic in its field, Symbolic Exchange and Death is a key source for the redefinition of contemporary social thought. Baudrillard′s critical gaze appraises social theories as diverse as cybernetics, ethnography, psychoanalysis, feminism, Marxism, communications theory and semiotics. This English translation begins with a new introductory essay.
This book relates Baudrillard's work to contemporary social r4248y. The author traces the connections between Baudrillard's work and Marx and Marxism; Lefebvre and structuralist method; the works of Saussure, Bataille, Barthes, Foucault, Mauss, Peirce, McLuhan and the Prague School. The result is an authoritative and stimulating account of Baudrillard and modern social theory.
Examines modern critical theory, feminism, and psychoanalysis, and discusses the modern concept of sex roles and the political aspect of human sexuality.
Simulations never existed as a book before it was "translated" into English. Actually it came from two different bookCovers written at different times by Jean Baudrillard. The first part of Simulations, and most provocative because it made a fiction of theory, was "The Procession of Simulacra." It had first been published in Simulacre et Simulations (1981). The second part, written much earlier and in a more academic mode, came from L'Echange Symbolique et la Mort (1977). It was a half-earnest, half-parodical attempt to "historicize" his own conceit by providing it with some kind of genealogy of the three orders of appearance: the Counterfeit attached to the classical period; Production for the industrial era; and Simulation, controlled by the code. It was Baudrillard's version of Foucault's Order of Things and his ironical commentary of the history of truth. The book opens on a quote from Ecclesiastes asserting flatly that "the simulacrum is true." It was certainly true in Baudrillard's book, but otherwise apocryphal.One of the most influential essays of the 20th century, Simulations was put together in 1983 in order to be published as the first little black book of Semiotext(e)'s new Foreign Agents Series. Baudrillard's bewildering thesis, a bold extrapolation on Ferdinand de Saussure's general theory of general linguistics, was in fact a clinical vision of contemporary consumer societies where signs don't refer anymore to anything except themselves. They all are generated by the matrix.In effect Baudrillard's essay (it quickly became a must to read both in the art world and in academe) was upholding the only reality there was in a world that keeps hiding the fact that it has none. Simulacrum is its own pure simulacrum and the simulacrum is true. In his celebrated analysis of Disneyland, Baudrillard demonstrates that its childish imaginary is neither true nor false, it is there to make us believe that the rest of America is real, when in fact America is a Disneyland. It is of the order of the hyper-real and of simulation. Few people at the time realized that Baudrillard's simulacrum itself wasn't a thing, but a "deterrence machine," just like Disneyland, meant to reveal the fact that the real is no longer real and illusion no longer possible. But the more impossible the illusion of reality becomes, the more impossible it is to separate true from false and the real from its artificial resurrection, the more panic-stricken the production of the real is.
Liberals and conservatives proclaim the end of the American holiday from history. Now the easy games are over; one should take sides. Zizek argues this is precisely the temptation to be resisted. In such moments of apparently clear choices, the real alternatives are most hidden. Welcome to the Desert of the Real steps back, complicating the choices imposed on us. It proposes that global capitalism is fundamentalist and that America was complicit in the rise of Muslim fundamentalism. It points to our dreaming about the catastrophe in numerous disaster movies before it happened, and explores the irony that the tragedy has been used to legitimize torture. Last but not least it analyzes the fiasco of the predominant leftist response to the events.
The year 2000, the end of the millennium: is this anything other than a mirage, the illusion of an end, like so many other imaginary endpoints which have littered the path of history? In this remarkable book Jean BaurdrillardFrance's leading theorist of postmodernityargues that the notion of the end is part of the fantasy of a linear history. Today we are not approaching the end of history but moving into reverse, into a process of systematic obliteration. We are wiping out the entire twentieth century, effacing all signs of the cold War one by one, perhaps even the signs of the First and Second World Wars and of the political and ideological revolutions of our time. In short, we are engaged in a gigantic process of historical revisionism, and we seem in a hurry to finish it before the end of the century, secretly hoping perhaps to be able to begin again from scratch. Baudrillard explores the "fatal strategies of time" which shape our ways of thinking about history and its imaginary end. Ranging from the revolutions in Eastern Europe to the Gulf War, from the transformation of nature to the hyper-reality of the media, this postmodern mediation on modernity and its aftermath will be widely read.
This uniquely engaging introduction to Jean Baudrillard’s controversial writings covers his entire career focusing on Baudrillard’s central, but little understood, notion of symbolic exchange. Through the clarification of this key term a very different Baudrillard emerges: not the nihilistic postmodernist and enemy of Marxism and Feminism that his critics have constructed, but a thinker immersed in the social world and passionately committed to a radical theorizsation of it. Above all Baudrillard sought symbolic spaces, spaces where we might all, if only temporarily, shake off the system of social control. His writing sought to challenge and defy the system. By erasing our ‘liberated’ identities and suspending the pressures to compete, perform, consume and hate that the system induces, we might create spaces not of freedom, but of symbolic engagement and exchange.