消費社會 02

消費社會 02

The Consumer Society by Baudrillard

 

Everydayness as closure, as Verborgenheit, would be unbearable 無法忍受without the simulacrum 幻影of the world, without the alibi 藉口of participation in the world. It has to be fuelled刺激 by the images, the repeated signs of that transcendence 超驗. As we have seen, its tranquility 寧靜needs the vertiginous 暈眩的spin 旋轉of reality and history. Its tranquility requires perpetual 永久consumed violence for its own exaltation 欣喜

 

That is its particular obscenity 猥褻. It is partial to events and violence, provided 假如the violence is served up at room temperature. The caricature 諷刺 image of this has the TV viewer lounging 閒逛in front of images of the Vietnam War. The TV image, like a window turned outside-in , opens initially 起初on to a room and, in that room, the cruel exteriority 外在性of the world becomes something intimate 親蜜and warm — warm with a perverse 變態 warmth.

 

At this `lived’ level, consumption makes maximum 最大量exclusion 排除from the (real, social, historical) world the maximum index 索引of security. It seeks the resolution 溶化 of tensions — that happiness by default 缺席. But it runs up against 對抗a contradiction: the contradiction between the passivity implied by this new value system and the norms 規範of a social morality which, in essentials, remains one of voluntarism, action, efficacy 功效and sacrifice. Hence, the intense sense of guilt which attaches to 連繫this new style of hedonistic 享樂的behavior and the urgent need, clearly outlined 描述by the `strategists 策略of desire’, to take the guilt out of passivity. For millions of people without histories, and happy to be so, passivity has to be rendered 成為 guiltless. And this is where spectacular 壯觀的

dramatization by the mass media comes in (the accident/catastrophe report as a generalized category 分類of all messages): in order for this contradiction between puritanical 禁欲and hedonistic享樂 morality to be resolved, this tranquility 寧靜of the private sphere範圍 has to appear as a value preserved 保存 only with great difficulty, constantly under threat and beset by the dangers of a catastrophic 災難destiny. The violence and inhumanity 非人性of the outside world are needed not just so that security may be experienced more deeply as security (in the economy of enjoyment [jouissance]), but also so that it should be felt justifiable 有道理 at every moment as an option 選擇(in the economy of the morality of salvation 救贖). The signs of destiny, passion and fatality 宿舍 must flourish 興隆around the preserved zone地區 in order 有秩序

 

The formal liturgy 聖餐式of the object that everydayness may seize back the grandeur 輝煌and sublimity 崇高 of which it is, precisely, the reverse 逆轉的 side. Fatality 宿命is thus evoked 召喚and signified on all sides, so that banality 陳腐 may revel狂喜 in it and find favor. The fact that road accidents play so extraordinarily well on radio and TV, in the press, in individual conversation and in the talk of the nation proves this: the crash is the finest exemplar 例子of `daily fatality’. If it is exploited 利用with such passion, this is because it performs an essential collective function. The litany 連續of road deaths is rivaled 匹敵only by the litany of weather forecasts. In fact the two form a mythic couple — the obsession 著迷with the sun and the litany of death are inseparable 不可分開.

 

The formal liturgy 聖餐式of the object that everydayness may seize back the grandeur 輝煌and sublimity 崇高 of which it is, precisely, the reverse 逆轉的 side. Fatality 宿命is thus evoked 召喚and signified on all sides, so that banality 陳腐 may revel狂喜 in it and find favor. The fact that road accidents play so extraordinarily well on radio and TV, in the press, in individual conversation and in the talk of the nation proves this: the crash is the finest exemplar 例子of `daily fatality’. If it is exploited 利用with such passion, this is because it performs an essential collective function. The litany 連續of road deaths is rivaled 匹敵only by the litany of weather forecasts. In fact the two form a mythic couple — the obsession 著迷with the sun and the litany of death are inseparable 不可分開.

 

Everydayness thus offers this curious mix of euphoric 幸福感 justification 理由by `social standing’ and passivity, on the one hand, and the delectatio 愉快的morosa 孤僻of potential 潛在 victims of destiny on the other. The whole forms a specific mentality or, rather, `sentimentality’ 多愁善感. The consumer society sees itself as an encircled Jerusalem, rich and threatened. That is its ideology. 意識形態

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