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Jean Baudrillard – Cultural Identity and Politics – 2002 1 / 8
By rockpolaris | February 1, 2010
www.egs.edu Jean Baudrillard, French cultural theorist, philosopher, political commentator and photographer to speak about the change of cultural identity, politics, and becoming. The work of Jean Baudrillard is frequently associated with postmodernism and post-structuralism. Seminar for students at the European Graduate School EGS Media and Communication Studies department program, Saas-Fee, Switzerland, in Europe in 2002. Jean Baudrillard was a social theorist and critic known for hisAnalysis of the potential of information technology and communication. His writing, but always interested in how technological progress affects social change, covers various subjects – from consumerism, the relationship with the social understanding of the history of press comments about AIDS, cloning, the Rushdie affair , sex, the (first) Gulf war and the attacks on the World Trade Center in New York. His published work emerged as part of a generation of French thinkersas Gilles Deleuze, Jean-Francois Lyotard, Michel Foucault and Jacques Lacan who all shared an interest in semiotics, and is often seen as a part of the poststructuralist philosophical school. Along with many post-structuralist, his arguments always on the concept, the significance and meaning are understandable only in terms of how certain words or "signs" point to one another. Jean Baudrillard thought, as many post-structuralists, not that the meaning carriedworking through the systems of signs together. After arguing the structuralist linguist Ferdinand de Saussure, Baudrillard, that the sense of a base is missing (for example, "dog" dog ", not what the word says that, as such, but for what it says:" Cat "" goat "," tree ", etc..) In fact, close enough to feel self-referential: objects, images of objects, words and signs are on a network of meaning, the meaning of an object can only be understood by hisRegarding the importance of other objects. Prestigiousness it refers to the lives of others. From this starting point is based the theory of Jean Baudrillard great human society built on this kind of egocentrism. His pictures of society portray societies always include the search for meaning and meaning – or a "total" of the world – which still remains elusive. In contrast to post-structuralism and Foucault, for whom the search for knowledge always createda relationship of power and dominance, Baudrillard developed theories in which the excessive, fruitless search for total knowledge lead almost inevitably to a type of fraud. In the light of Baudrillard (trying to understand human subject), that (nonhuman) object, but because the object can not be understood, depending on what it means (and why the process affects the immediate sense, a network of signals that ) distinct, not the desiredResults. The issue, but is seduced (in the original Latin meaning of the seducer, path) leading from the subject. Therefore, he argued that ultimately, a deep knowledge of the details of human life is possible, and if he has misled people to think differently to a simulated version of reality, or become prepared to use one of his coinages , a state of hyper-reality, this does not mean that the world is unreal, but the fastest andStarted as companies in a single coherent Picure should achieve the uncertain and unstable, and it seems the company no longer afraid. The reality, in this sense is extinct. Jean Baudrillard has argued that the global society in the late twentieth century, "the excess of signs and meanings, one (somewhat 'paradoxical) led to the obliteration of reality. Utopie in this world or liberals or Marxists as is believed to live He argued, not in a "global village" ofUsing the phrase of Marshall McLuhan, but in a world that is always the case, even the smallest stone easily. Since the "global world", engaged in the exchange of signs and products, is becoming blind to symbolic acts such as terrorism, for example. In the work of Baudrillard symbol (which has become a point of view through anthropolical work of Marcel Mauss and Georges Bataille) is seen as very different from that of the signs and meaning. Signscan be seen as commodities, trade marks and are traded on the contrary, operate in a different way: they are exchanged as gifts, sometimes with violence as a form of potlatch. Baudrillard, especially his later work, saw the company "the world" because without this element of "symbolic" and therefore symbolically (if not military acts) as a defense against the fatwa against Salman Rushdie, or even September 11 2001 terrorist attacks against the United States and its military establishment.
http://www.youtube.com/watch?v=q3kgjjTE0dk&hl=en
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