Professional Documents
Culture Documents
LINK -- The aff claims to deconstruct symbols of oppression but instead is complicit in their
entrenchment. Banning handguns doesnt eliminate their symbolic meaning. Instead, it
perpetuates the oppressive symbol by transferring asserted social relationships onto other
symbols, decentralizing meaning into a totalitarian code. Norris (no date) writes,
Norris, T. Jean Baudrillard, the encyclopaedia of informal education,www.infed.org/thinkers/baudrillard.htm.
Baudrillard outlines how consumers buy into the code of signs rather than the meaning of the object itself. His analysis of
the process by which the sign ceases pointing towards an object or signified which lies behind
it, but rather to other signs which together constitute a cohesive yet chaotic code,
[and] culminates in the murder of reality. The rupture is so complete, the absence so resounding, and the code so totalitarian that
Baudrillard speaks of the combined violence of the image and implosion of meaning. Politics, religion, education, any human
undertaking is swept up and absorbed by this process and ultimately neutralized; any
liberating activity becomes complicit in the reproduction of its opposite. The code is
totalitarian; no one escapes it: our individual flights do not negate the fact that each day
we participate in its collective elaboration.[1]
In The Consumer Society Jean
Thus, by banning handguns, their symbolic meaning becomes entrenched in the hyperreality
created by the reproduction of its opposite as the symbol continues to be consumed.
And, consumption of symbols is the heart of capitalismpostmodern capitalism is a system of
circulating symbols, not commodities. The production of desire is the root of capitalist alienation.
Robinson 12,
Andrew Robinson (Political Theorist, Activist; Writer @ Ceasefire Magazine). Jean Baudrillard: Critique of Alienation
Draft 1. Ceasefire Magazine, 14 April 2012, https://ceasefiremagazine.co.uk/in-theory-baudrillard-3 //dtac
While his theory of symbolic exchange provides an unusual account of how a non-alienated society might work, Baudrillards critique of alienation provides his account of how
capitalism today actually functions. This work has evolved significantly over time. From an activist point of view, his early work is arguably more accessible and useful. This early
work gives a glimpse of a more politically radical Baudrillard, a sense of what Baudrillard might look like when paired with Situationism or autonomism. In The Consumer
Baudrillard uses the word ambience for capitalisms control of society through its incorporation into consumption. It produces a kind of diffuse, mobile experience of life. The lack
wolf-children become wolf-like. The code is substituted for the referential dimension of language. People are caught in a world much of which is merely an internal, technical
The system destroys direct personal ties an[d] social relations. It then
systematically creates simulated relations which can be consumed, instead of those it has destroyed. It also
product of the code.
eliminates the singular, radically different content of each person, putting in its place differential signs. And it eliminates real conflict, putting abstract competition in its place.
Everyday life is constructed through a split between the everyday and the abstract or transcendent sphere of the
social, political, historical or cultural. The closure of the everyday sphere, the exclusion from history, is tolerable only because it is accompanied by alibis or
simulations of participation. The exclusion from history is also given value, because it is identified with security in contrast to the scary historical
events shown on TV.
but anxious. The profound contradictions of sexual problems and desires are covered-up. External censorship is replaced with an internalised censorship prohibiting liberation. A
private, narcissistic, personalised sexuality protects the status quo from the effects of sexual liberation. Sex is everywhere but in the sex-act itself. It is overwhelmed by signs.
There is also a new kind of imaginary subject or self generated by consumerism. Consumer society portrays all its objects for sale as carefully formulated for an impersonal
you to whom they are addressed. It is a kind of myth which presents consumption as common sense, consuming the spectacle of consumption itself. Without the myth of
consumption actually
is a set of reified social and
consumption, it would not exist as an integrative social function. It would simply be a set of differentiated needs and desires. The word
expresses a restructuring of social ideology. It is not in fact a victory of objects, or of earthly pleasures. Rather, it
productive relations and forces. In this world, revolutions are replaced by fashion cycles. Even the retraining of workers is little more than a fashion cycle.
Its a way of imposing low-intensity constraints and a threat of exclusion so as to ensure conformity.
Baudrillard is highly critical of the view that consumerism amounts to liberation. It is true that certain older regimes of authoritarianism have decayed. But the new
regime is also a system of control. Repression persists, but it moves sideways. The image of a sterile ,
hygienic body and fear of contamination establishes an inner control which removes desire from the body. The ranking
of bodies in terms of status leads to a re-racialisation. Puritanism becomes mixed-up with hedonism in this ranking process. The body as locus of
desire remains censored and silenced, even when it appears to undergo hedonistic release. Sexuality is expressed in consumption so it cant
disrupt the status quo. What is now censored is the symbolic structure and the possibility of deep meaning. Living
representations are turned into empty signs. Because of this change, the old resistances to repression no longer work.
Thus, the value to life is nullified. This is the ultimate impact, as all of ethics is fundamentally
predicated on lifes meaning. Without it, no actor can be obligated to action, as the obligation
itself becomes meaningless in a simulation ruled by a totalitarian code of transient symbols.
The alternative is to reject the affs hyperreality and perpetuation of symbolic nothingness by
engaging in a critical pedagogy oriented against consumption. Norris (2),
Baudrillards radical questioning of the character of signs, symbols and simulation in our postmodern age points towards the
necessity to reconsider the role of contemporary educational practices as a possible site
of resistance to the code. Is education invariably complicit in the murder of the real?
Jean
Educating in terms of semiotic structuralism and the reconciliation of the sign of objects and the
objects themselves will overturn the micro-fascist desire for purification led on by the totalitarian
code. By accepting the sign of the object as reality without entrenching the production of
oppositional symbols, the consumption of simulations is stymied and hyperreality begins to
erode. This sanctifies the value to life as the body is reunited with its sign, allowing ontic
authenticity.