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tketim-toplumu

Tüketim, doğal ihtiyaçların rasyonel olarak tatmin edilmesi midir? Tüketim daha ziyade, ilerleme ve mutluluk anlamına mı gelir? Tüketimin yaygınlaşması sınıf farklarının giderilmesi midir? Uluslararası markaların tüm dünyaya yayıldığı, yeni alışveriş merkezlerinin en geleneksel toplumların tüketim alışkanlıklarını bile değiştirdiği, insani ilişkilerin yerini giderek nesnelTüketim, doğal ihtiyaçların rasyonel olarak tatmin edilmesi midir? Tüketim daha ziyade, ilerleme ve mutluluk anlamına mı gelir? Tüketimin yaygınlaşması sınıf farklarının giderilmesi midir? Uluslararası markaların tüm dünyaya yayıldığı, yeni alışveriş merkezlerinin en geleneksel toplumların tüketim alışkanlıklarını bile değiştirdiği, insani ilişkilerin yerini giderek nesnelerle ilişkiye bıraktığı ve kitle iletişiminin tüm bu süreci yönlendirdiği çağımızı Baudrillard bu sorular aracılığıyla tartışıyor. Baudrillard'a göre günümüzde tüketim, doğal ihtiyaçların mal ya da hizmet aracılığıyla tatmin edilmesi olarak değil, kodlar ve kurallarla düzenlenmiş glo-bal ve tutarlı bir göstergeler sistemi olarak yorumlanmalıdır. Bu sistemde ih-tiyaç ve hazların olumsal dünyasının, doğal ve biyolojik düzenin yerini, bir toplumsal değerler ve sınıflandırmalar düzeni almıştır. Gerçek ihtiyaçlar ile sahte ihtiyaçlar arasındaki ayrımın ortadan kalktığı tüketim toplumunda birey tüketim mallarını satın almanın ve bunları sergilemenin toplumsal bir ayrıcalık ve prestij getirdiğine inanır. Böylece genel bir toplumsal farklılaşma mantığı ortaya çıkar. İhtiyaç artık tikel bir nesneye duyulan ihtiyaçtan çok, bir farklılaşma ihtiyacıdır. Toplumsal olarak üretilmiş rasyonel ve hiyerarşik ihtiyaçlar sisteminde tüketici tek tek nesnelere değil, mal ve hizmetler sistemini bütünüyle satın almaya yönlendirilir; bu süreçte bir yandan kendini toplumsal olarak diğerlerinden ayırt ettiğine inanırken, bir yandan da tüketim toplumuyla bütünleşir. Dolayısıyla tüketmek birey için bir zorunluğa dönüşür. Çünkü temel toplumsal etkinlik ve bütünleşme biçimi, geçerli ahlâk, tüketim etkinliğinin ta kendisidir. Bu anlamda tüketim bireyin özgür bir etkinliği değildir. Tersine hem ihtiyaçlar sistemini üreten ve yönlendiren üretim düzeninin, hem de birer gösterge olarak tüketim mallarının kazandırdığı görece toplumsal prestiji ve değeri belirleyen anlamlandırma düzeninin zorlaması altındadır. Sonunda bu yabancılaşma o kadar kapsayıcı olur ki, tüketim toplumunun yapısı haline gelir.İşte bu kuramsal tabanda, günlük alışverişten lüks tüketime, beden bakımından cinselliğe, reklamdan Pop Art'a ve bireylerin dinlenme biçimlerine kadar tüm yönleriyle tüketim toplumunu çözümlüyor Baudrillard. Bu aşırı emek ve tüketim baskısına muhalefetin beklenmedik biçimlerde, örneğin kronik yorgunluk ya da irrasyonel şiddet olarak ortaya çıktığını ve bu muhalefetin öngörülemeyecek yepyeni biçimler bulacağını da ekliyor....

Title : Tüketim Toplumu
Author :
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ISBN : 9789755391410
Format Type : Paperback
Number of Pages : 256 Pages
Status : Available For Download
Last checked : 21 Minutes ago!

Tüketim Toplumu Reviews

  • Trevor
    2019-02-10 04:14

    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’ve finished the bit of that book I wanted to read too – 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 – or perhaps a ‘talking back to’ a range of sociologists, economists and philosophers. Firstly, Marx, but also Galbraith, Riesman, Saussure and Freud. This book covers a lot of ground – but its main message is relatively simple.Let’s start with Marx. To Marx commodities have two attributes that he wants to distinguish immediately – 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’s explanation for this discrepancy is related to his theory of value – not that gold is ‘rarer’ 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’s Affluent Society. Baudrillard wants to argue that there is no such thing as an affluent society – that such a thing is impossible when a society is based on commodity production. And this is mostly because commodities are not ‘use-values’ but rather symbols that enter into exchanges and gain their ‘value’ by their relative rarity – that is, precisely the opposite of what Marx claimed. Nevertheless, what is interesting here is that both Marx and Baurdrillard are focused on ‘exchange-value’ 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 ‘needs’ of humans – and in terms of absolute poverty, capitalist society has certainly done this in spades – 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’t remove needs, it creates them. Capitalism can only exist on the basis of accelerating growth – 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, ‘enough’. Growth is the defining motive force of capitalism and ‘enough’ 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 – 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 – and that exchange is a kind of symbolic exchange. He doesn’t quite want to say that we are defined by the commodities we choose – he actually wants to say much, much more than this – 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 – 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, ‘recycling’ – that is, what has become known as ‘life-long-learning’. 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 – 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’s capabilities. The point isn’t need, isn’t 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’s idea of ‘other-direction’ from The Lonely Crowd – but again we are immersed in paradoxes. We are now in a world of ‘services’ – 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 – not just in keeping up with the Jones’s, 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’t really spend all that much more than each other on say food. But that this isn’t true of other ‘luxuries’, such as housing or vacations. We are less interested in ‘meeting our needs’ than in ‘displaying our distinction’ and we do this in so many ways. He points out that even our holidays – when we think we are most free and mostly ‘doing nothing’ 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 – about life-long learning or obesity – seem so much more recent issues. This book feels much more ‘recent’ 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 25We 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‘Affluence’ is, in effect, merely the accumulation of the signs of happiness. Page 31So we live, sheltered by signs, in the denial of the real. Page 34Now, it seems that this ‘redistribution’ has little effect on social discrimination at all levels. Page 37Does the flourishing mineral water industry permit us to speak of a real increase in ‘affluence’ since, to a large extent, it is merely a response to the deficient quality of urban water? Page 39Tell me what you throw away and I’ll tell you who you are! Page 42It is generally the same people who maintain the myth of the inevitable coming of affluence who deplore waste Page 43This is why destruction remains the fundamental alternative to production: consumption is merely an intermediate term between the two. Page 47Happiness has to be measureable. Page 49All 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 50Equilibrium 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 53The 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 ‘progress’. Page 55Knowledge and power are, or are going to become, the two great scarce commodities of our affluent societies. Page 57Objects are less important today that space and the social marking of space. Page 57The 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 58The ‘right to clean air’ signifies the loss of clean air as a natural good, its transition to commodity status and its inegalitarian social redistribution. Page 58It is their constellation, their configuration, the relation to these objects and their overall social ‘perspective’ which alone have a meaning. And that meaning is always a distinctive one. Page 59The 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 61It 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 63One of the contradictions of growth is that it produces goods and needs at the same time. Page 63The industrial system itself, which presupposes the growth of needs, also presupposes a perpetual excess of needs over the supply of goods. Page64The strategic value of advertising – and also its trick – is precisely this: that it targets everyone in their relation to others, in their hankerings after reified social prestige. Page 64All this defines the growth society as the opposite of an affluent society. Page 65It is our social logic which condemns us to luxurious and spectacular penury. Page 68Or, 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 70Man only became an object of science for man when automobiles became harder to sell than to manufacture. Page 72The consumer is sovereign in a jungle of ugliness where freedom of choice has been forced upon him. Page 72The 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 79-80Consumerist man (I’homme-consommateur) regards enjoyment as an obligation. Page 80It is important to grasp that this personalization, this pursuit of status and social standing, are all based on signs. Page 90Kitsch is the equivalent of the ‘cliché’ in speech. Page110The machine was the emblem of industrial society. The gadget is the emblem of post-industrial society. Page 111Advertising is based on a different kind of verification, that of the self-fulfilling prophecy. Page 127The body is a cultural fact. Page 129The 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 140Much more than in hygiene, it is in the ascetic practice of ‘dieting’ that the aggressive drive against the body is to be seen, a drive ‘liberated’ at the same time as the body itself. Page 142An American study has shown that 300 adolescent girls out of 446 are on a diet. Page 142It is estimated that 30 million Americans either are, or believe themselves to be, obese. Page 143Everything offered for consumption has a sexual coefficient. Page 144Thus, the whole of advertising and modern erotics are made up of signs, not of meaning. Page 148Leisure is a collective vocation. Page 156Objects no long serve a purpose; first and foremost they serve you. Page159This 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 162The 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 ‘indifference’, 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 183Fatigue is an activity, a latent, endemic revolt, unconscious of itself. Page 183

  • M.
    2019-02-08 03:09

    tam adıyla tüketim toplumu söylenceleri ve yapıları olarak dilimize ayrıntı yayınları tarafından kazandırılan la societe de consommation; milenyuma ve kapitalizmin geldiği noktaya dair gerçekçi bir bakış sunuyor.kitap dostoyevski’nin şu sözleriyle başlıyor:bütün maddi tatminleri sağlayın ona, öyle ki uyumak, çörek yemek ve dünya tarihini sürdürmeyi dert edinmekten başka yapacak bir şeyi kalmasın: yeryüzünün tüm mallarına boğun ve saç diplerine kadar mutluluğa gömün: bu mutluluğun yüzeyine küçük kabarcıklar çıkacaktır, suyun üzerinde olduğu gibi. (dostoyevski, yeraltından notlar)çağdaş sosyolojiye çok önemli katkılar sunan bu kitap, batı toplumunu inceliyor. tüketimin obje üzerindeki tek yönlü biçiminin giderek çift yönlü bir bağımlılığa dönüştüğü en temel vurgusu.onun “bolluk toplumu” olarak tanımladığı günümüz toplumu sadece kendisine vaat edileni almak üzere programlanmış ve her zaman daha fazla tüketmeye çalışan robotlara dönüşmüşler. marx’ın “üretim araçları mülkiyetine sahip olan” kavramıyla kast ettiği kapitalist yönetim; baudrillard’a göre değişime uğradı. artık önemli bir mülkiyet daha var: tüketim araçları mülkiyeti.“ama bu, bir göstergeler güdümlenmesi düzeni olan bir tüketim düzeninin üretim düzenine karıştığını söylemektir…” (sf. 25)kitapta çok sert bir söylem var:“kitle iletişimin bize verdiği gerçeklik değil, gerçekliğin baş döndürücülüğüdür.” (sf. 27)gerçeklik ve simülasyon ikilemi baudrillard’ın üzerinde çok fazla çalıştığı bir konu aslında. özellikle simülasyon ve simülakr kitabında olduğu gibi bunda da yeniden yaratılan gerçeklikten bahsediyor. ona göre, medyayla, iletişim araçlarıyla gerçeklik defalarca yaratılıyor. içine reklamlar, subliminal mesajlar ve çeşitli komutlar da karıştırılarak bireye ulaştığında bireye para verdiği ve karşılığında tatmin aldığı bir tablo çiziyor. birey para veriyor, tatmin alıyor. ancak bu giderek gelişiyor, bireyin belli bir kalıba uyması da dahil olmak üzere kendi üzerindeki düşünceleri de yönlendiriliyor. bireye aç olduğu direktifi verilerek gıda satılıyor, çirkin olduğu direktifi verilerek güzellik.baudrillard, bolluk toplumu için israfın zorunluluğundan bahsediyor. ona göre her ne kadar enflasyonist baskı oluştursa da, toplumda gerçek manada bolluktan sözedebilmemiz için israfın olması gerektiğini söylüyor. ne kadar tüketim o kadar refah değildir. ne kadar israf varsa o kadar refah vardır.yine markalar bizim için belli başlı sosyal statü araçlarına dönüşüyorlar. tükettiğimiz şey ile kimlik inşa ediyoruz. ne kadar kaliteli ürün tüketirsek, o kadar yüksek statüye sahip oluyoruz. bu, paranın yarattığı statüdür ve paranın bize temelde verdiği yapay mutluluktur. aşk, tv ile şekillendirilir. ideal aşk, ideal evlilik ve ideal yaşam için ev, araba, kaliteli bir parfüm şarttır. mutluluk yine şekillendirilir, mutlu olmak istiyorsanız tatile ihtiyacınız vardır tatil içinde filanca oteli şarttır. bu şekilde en temel insani güdülerimiz, ihtiyaçlarımız tüketim amacıyla şekillendirilir.bu korkunç tablonun en kötü sonucu bireyin kendi kendini tahrip etmesidir. baudrillard bunu şöyle bir örnekle özetler: “zencilerin isyan ettiklerinde ilk kendi mahallelerini yakmaları gibi, birey de bu baskıya karşı ilk kendini tahrip eder ve bu da depresyondur.” modern zaman hastalıklarından olan depresyon, bireyin kaybettiği mutluluk, güzellik gibi anlamların kargaşasıdır. birey, iletişim araçlarıyla bize sunulan mutluluk ile kendi arayışları arasında yiter. sonunda aşırı yorgunluk, aşırı stres ve bilgi bombardımanı bireyi korkunç bir boşluğa sürükler. o artık tüketim toplumunun çöpüdür.“parayla mutluluk olmaz” mutluluk paranın satın aldığı şeylerdedir tüketim toplumuna göre. ve iyi bir viski içiyorsan, statün yüksektir. kaliteli bir cep telefonu kullanıyorsan özgüvenin yükselir. işte bu, bireylerin özel mülkiyet ile ilişkisini değiştirmiştir. bir anlamda, artık özel mülkiyet’in mülk alanı haline gelir birey.mutlaka okunması gereken tam bir başyapıt!(Mehmet Baran)

  • Anthony
    2019-02-03 05:29

    .... nous dirons que le problème fondamental du capitalisme contemporain n'est plus la contradiction entre maximisation du profit" et "rationalisation de la production".... mais entre une productivité virtuellement illimitée (...) et la nécessité d'écouler les produits. Il devient vital pour le système dans cette phase de contrôler non seulement l'appareil de production, mais la demande de consommation, non seulement les prix, mais ce qui sera demandé à ce prix. L'effet général est soit par les moyens antérieurs à l'acte même de production (sondages, études de marché), soit postérieurs (publicité, marketing, conditionnement) d'"enlever à l'acheteur - chez qui il échappe à tout contrôle - le pouvoir de décision pour le transférer à l'entreprise, où il peut être manipulé. ---Merde!

  • Yann
    2019-02-07 02:31

    J'ai malheureusement trouvé ce texte mal écrit et abscon. Au lieu d'éclairer son sujet, l'auteur semble prendre plaisir à l'obscurcir d'épaisses ténèbres en faisant tout à tour référence aux mythes de Barthe (sic), à Freud, à Marx, au structuralisme, à la dernière publicité à la mode, au dernier film qu'il a vu, sans serrer suffisamment sa réflexion. Les anglicismes, barbarismes et répétitions qui jonchent ce kaléidoscope indigeste ont achevé de me remplir d'amertume, car les quelques idées qu'on y trouve récompensent insuffisamment la patience qu'elles épuisent

  • Gürcan Öztürk
    2019-02-14 06:36

    Tüketim olgusunun bir endüstri haline dönüşmesi, büyülenen toplumlar, eksik bilinç ve kendine yabancılaşma üzerine bir başyapıt. Adını lisans eğitimim boyunca sık sık duyup bir türlü okuyamadığım Tüketim Toplumu'nda Baudrillard'ın aynası hiç de iç açıcı şeyler göstermiyor. Nesneden, bilince... Bilinçten, bedene... Bedenden, ruha kadar tüketim kölesi oluşumuzun kitabı bu. İçinde yaşadığı çağa ve öyle ya da böyle dahil olduğu düzene dair bilinçlenmek isteyen herkesin mutlaka okuması gerekli.

  • Haluk
    2019-02-11 10:25

    Alımlanması her ne kadar zor bir yazar olsa da, Baudrillard postmodern çağı yapı ve söylenleriyle çok iyi okumayı bilen bir yazar.

  • Klelia
    2019-02-22 04:12

    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.

  • C&A
    2019-02-05 09:24

    کتاب با مرثیه ای تلخ برای آنچه آینده ی "جامعه مصرفی" می خواند به پایان می رسد: "ما در انتظار عصیان های وحشیانه و فروپاشی های ناگهانی ای هستیم که به اندازه مه 1968 غیرقابل پیش بینی و قطعی هستند. حوادثی که این عشای ربانی سفید را در هم خواهند شکست" گویی تمام کتاب مقدمه ای بود برای ادای این جمله. کتاب تحلیلی جالب از رمزگان جامعه مصرفی ارائه می دهد. جامعه ای که هر چیزی را می بلعد و به ضد خودش تبدیل می کند، با این تفاوت که زرق و برق آن چیز دیگری به شدت وسوسه انگیز است و دامن همه کس را خواهد گرفت. کتاب سرشار از نکات جالب و مثال های درخور است و مطالب زیادی را در تعداد صفحات محدودش در برگرفته. به نظرم خوب بود اگر هر کدام از این مطالب را بیشتر بسط می داد. در فصل دوم حجم زیاد ایده ها کمی سردرگمی و پراکندگی ایجاد می کرد و موضع تاریک بودریار بیش از حد غالب بود.

  • Asher Deep
    2019-02-01 06:15

    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.

  • Lathifatuz Zahra
    2019-02-05 08:30

    Judul : Masyarakat KonsumsiPengarang : Jean BaudrillardPenerbit : Kreasi wacana Orang membeli baanrg bukan untuk di ambil manfaatnya melainkan untuk mode, gengsi, termakna iklan! Iklan di tv juga hanya menunjukkan citra dan gaya bagi pemakainya bukan guna suatu barang. Masyarakat membohongi diri sendri, seakan-akan terpuaskan padahal kekurangan. Kenyataannya kita hidup pada negara berkembang bukan negara berkecukupan.Buku ini adalah satu karya modern, buku ini memaparkan berbagai hal tentang konsumsi masyarakat, seperti : status kajaiban konsumsi, dampak negativ,logika sosial,teori konsumsi dan memaparkan kehdupan konsumsi masyarakat luar ngeri. Dalam buku ini juga menjelaskan bahwa kebutuhan adalah buah dari produk dari sistem produksi.Buku ini sangat tepat menjadi bacaan orang-orang dengan pemikiran kritis tentang ekonomi dan menambah pengetahuan pembaca mengenai konsumsi di negara berkembang dan negara maju.

  • Yasemin Şahin
    2019-02-12 08:21

    Baudrillard, tek bir şeyi asla tek kitabıyla açıklamayan bir adam o kesin... Onu ve felsefesini okumak tüm yazdıklarıyla gerçekleşebilir ancak. Ben kendimce kitaplarını yazıldığı tarih ile sıraya koydum. Bende olanlarını o sıraya göre okumak derdindeyim. Tüketim toplumu kitabı diğer okumalarını yaptıktan sonra sonra tekrar okumam gereken bir kitap benim için bunu aklımın bir köşesine not ederek okudum diyebilirim. Toplumun iktisadi-ekonomik temellerle açıklanır yanlarına çok aşina ve hakim olmamam dolayısı ile bazı kısımları anlamakta zorlandım. Tüketim hakkında konuşurken bile tüketen bir toplum olmanın ötesinde, kaçınılmaz tüketim nesnesi olduğumuz da doğruya doğrudur.

  • Cygor Borg
    2019-01-27 10:17

    Asil olarak dusunce tarzi itibariyle 5 yildizlik bir eser,sayet anlatim ve ifadenin zor yollardan edinimi, idealarin fazlaca derinlere saplanmasi acisindan dusunduruculugu, hem okuyabilme, hemde kavrayabilme hizinizi azaltiyor ve bu da kisa sureli konsantrasyon ve odaklanma bozukluklarina yol acabiliyor. Genel anlamda toplumsal kavramlar, butunlugu yada anomiler, tuketim ideolojisinin bireycilige olan psikolojik etkileri, modernlik utopyasi altinda yatan duygular, hassasiyet, nuanslar oldukca usta bir sekilde aciklanmis.

  • Jose
    2019-01-27 06:28

    Tricky, over-poetical and pretty obscure, still it has some undeniable moments of bright irony and lucid consciusness. It is a primary reference though.

  • Viktor Malafey
    2019-02-01 04:25

    Не цікаво, кинув читати.

  • Nicholas
    2019-02-06 07:22

    Dense with just enough pockets of light to enable you to navigate. I seem to have understood most of it, but in an unsatisfactory way.It's relevance, is a testament to the fact that we still inhabit the exact same territory now as when it was written, all that has changed are the objects, the signs and their functions remain the same. He doesn't offer any solutions as such, just a deep analyses of the mechanisms at play, and the consequences of the game. It's quite illuminating to see, that what we take as modern symptoms of consumerism, such as narcissism, fatigue, depression, anxiety, violence etc, have been prominent from the start, there really is nothing new, the system is an advanced cargo cult, manifesting signs of things that never have any meaning beyond the signs themselves, it consumes it's own myth.

  • Dave Jonathan
    2019-02-07 04:31

    In consumer capitalism everything has been functionalized, which means that instead of use, or even exchange value, everything is really standing in for their lack. All we have left is a circle jerk of classed signifiers.

  • Damar
    2019-01-23 09:26

    I used this book for my college paper....cool...inspiring....I owe a lot from this book...can you imagine..late Baudrillard spoke of credit card in his work published in 1970...wow...when you read Baudrillard's pieces you have to take sides..go with him or stand against him...nothing in between!!

  • Adrian Colesberry
    2019-02-08 03:38

    Baudrillard is not my favorite French philosopher. He's dense and referential and it doesn't seem like he's going anywhere most of the time. But I did get some things out of this one. I'd stick with Derrida.

  • Mike
    2019-02-22 06:27

    As one may infer from the title, this book is about consumer society/consumption. He bounds his ideas in then-current theory, his tendency to turn theory upon itself is not yet a major element of his style.This one doesn't have an ugly cover; many of his early books do.

  • Дмитрий Кравченко
    2019-02-07 10:36

    excellent early writings, postmodern critique

  • Messayu Syahayuniar
    2019-01-26 10:08

    Baudrillard has his own explanation with myth and the schizophrenia......

  • Iza
    2019-02-02 09:17

    Amazing book. Transforms our worldview.

  • mellyana
    2019-02-21 02:09

    don't worry, I didn't read the original version, the French version. God forbid. :)It was not an easy book to read at all.

  • Gozde
    2019-01-28 05:37

    It was difficult to follow. There are circular statements- overlapping ideas maybe because of the translation