Search results for Baudrillard
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2008-04-17 11:50:19 Description: Jean Baudrillard - French super-philosopher who inspired the famous Matrix movie - died yesterday - 7 March 2007! Check out his exclusive Russian interview on modern photography (March 2002)... Video (More) Jean Baudrillard - French super-philosopher who inspired the famous Matrix movie - died yesterday - 7 March 2007! Check out his exclusive Russian interview on modern photography (March 2002)... Video from private video-archive of Russian tv-director Timur Seyfi. More about Jean Baudrillard: http://www.iht.com/articles/ap/2007/03/06/europe/EU-GEN-France-Obit-Baudrillard.php http://www.csun.edu/~hfspc002/baud/index.html en.wikipedia.org/wiki/Jean_Baudrillard http://englishscholar.com/baudrillard.htm http://www.egs.edu/faculty/baudrillard.html http://www.egs.edu/faculty/baudrillard-links.html http://www.mtsu.edu/~jpurcell/Philosophy/baudrillard.html (Less)
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16, 09:58, 2007-08-24 01:32:01 Description: http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean (More) http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean Baudrillard is frequently associated with postmodernism and post-structuralism. Seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, Switzerland, Europe, in 2002.
Jean Baudrillard was a social theorist and critic best known for his analysis of the modes of mediation and of technological communication. His writing, although consistently interested in the way technological progress affects social change, covers diverse subjects - from consumerism to gender relations to the social understanding of history to journalistic commentaries about AIDS, cloning, the Rushdie affair, the (first) Gulf War and the attacks on the World Trade Center in New York City.
His published work emerged as part of a generation of French thinkers such as Gilles Deleuze, Jean-Francois Lyotard, Michel Foucault and Jacques Lacan who all shared an interested in semiotics, and he is often seen as a part of the poststructuralist philosophical school. In common with many poststructuralists, his arguments consistently draw upon the notion that signification and meaning are both only understandable in terms of how particular words or 'signs' interrelate. Jean Baudrillard thought, as many post-structuralists did, that meaning is brought about through systems of signs working together. Following on from the structuralist linguist Ferdinand de Saussure, Baudrillard argued that meaning is based upon an absence (so 'dog' means 'dog' not because of what the word says, as such, but because of what it does not say: 'cat', 'goat', 'tree' et cetera). In fact, he viewed meaning as near enough self-referential: objects, images of objects, words and signs are situated in a web of meaning; one object's meaning is only understandable through its relation to the meaning of other objects. One thing's prestigiousness relates to another's quotidianity.
From this starting point Jean Baudrillard constructed broad theories of human society based upon this kind of self-referentiality. His pictures of society portray societies always searching for a sense of meaning -- or a 'total' understanding of the world -- that remains consistently elusive. In contrast to poststructuralists such as Foucault, for whom the search for knowledge always created a relationship of power and dominance, Baudrillard developed theories in which the excessive, fruitless search for total knowledge lead almost inevitability to a kind of delusion. In Baudrillard's view, the (human) subject may try to understand the (non-human) object, but because the object can only be understood according to what it signifies (and because the process of signification immediately involves a web of other signs from which it is distinguished) this never produces the desired results. The subject, rather, becomes seduced (in the original latin sense, seducere, to lead away) by the object. He therefore argued that, in the last analysis, a complete understanding of the minutiae of human life is impossible, and when people are seduced into thinking otherwise they become drawn toward a simulated version of reality, or, to use one of his neologisms, a state of hyperreality This is not to say that the world becomes unreal, but rather that the the faster and more comprehensively societies begin to bring reality together into one supposedly coherent picure, the more insecure and unstable it looks and the more fearful societies become. Reality, in this sense, dies out.
Jean Baudrillard argued that in late Twentieth Century 'global' society the excess of signs and of meaning had caused a (quite paradoxical) effacement of reality. In this world neither liberal or Marxist utopias are any longer believed in. We live, he argued, not in a 'global village,' to use Marshall McLuhan's phrase, but rather in a world that is ever more easily petrified by even the smallest event. Because the 'global' world operates at the level of the exchange of signs and commodities, it becomes ever more blind to symbolic acts such as, for example, terrorism. In Baudrillard's work the symbolic realm (which he develops a perspective on through the anthropolical work of Marcel Mauss and Georges Bataille) is seen as quite distinct from that of signs and signification. Signs can be exchanged like commodities; symbols, on the other hand, operate quite differently: they are exchanged, like gifts, sometimes violently as a form of potlatch. Baudrillard, particularly in his later work, saw the 'global' society as without this 'symbolic' element, and therefore symbolically (if not militarily) defenceless against acts such as the Rushdie Fatwa or, indeed, the September 11, 2001, terrorist attacks against the United States and its military establishment. (Less)
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6, 09:54, 2008-04-21 16:48:32 Description: http://www.egs.edu/ Open Lecture given by Jean Baudrillard after his seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, (More) http://www.egs.edu/ Open Lecture given by Jean Baudrillard after his seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, Switzerland, Europe, in 2004. He was expected to teach another seminar in April 2007, in Paris. (Less)
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5, 09:37, 2008-04-21 16:48:32 Description: http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean (More) http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean Baudrillard is frequently associated with postmodernism and post-structuralism. Seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, Switzerland, Europe, in 2002. Jean Baudrillard was a social theorist and critic best known for his analysis of the modes of mediation and of technological communication. His writing, although consistently interested in the way technological progress affects social change, covers diverse subjects - from consumerism to gender relations to the social understanding of history to journalistic commentaries about AIDS, cloning, the Rushdie affair, the (first) Gulf War and the attacks on the World Trade Center in New York City. His published work emerged as part of a generation of French thinkers such as Gilles Deleuze, Jean-Francois Lyotard, Michel Foucault and Jacques Lacan who all shared an interested in semiotics, and he is often seen as a part of the poststructuralist philosophical school. In common with many poststructuralists, his arguments consistently draw upon the notion that signification and meaning are both only understandable in terms of how particular words or 'signs' interrelate. Jean Baudrillard thought, as many post-structuralists did, that meaning is brought about through systems of signs working together. Following on from the structuralist linguist Ferdinand de Saussure, Baudrillard argued that meaning is based upon an absence (so 'dog' means 'dog' not because of what the word says, as such, but because of what it does not say: 'cat', 'goat', 'tree' et cetera). In fact, he viewed meaning as near enough self-referential: objects, images of objects, words and signs are situated in a web of meaning; one object's meaning is only understandable through its relation to the meaning of other objects. One thing's prestigiousness relates to another's quotidianity. From this starting point Jean Baudrillard constructed broad theories of human society based upon this kind of self-referentiality. His pictures of society portray societies always searching for a sense of meaning -- or a 'total' understanding of the world -- that remains consistently elusive. In contrast to poststructuralists such as Foucault, for whom the search for knowledge always created a relationship of power and dominance, Baudrillard developed theories in which the excessive, fruitless search for total knowledge lead almost inevitability to a kind of delusion. In Baudrillard's view, the (human) subject may try to understand the (non-human) object, but because the object can only be understood according to what it signifies (and because the process of signification immediately involves a web of other signs from which it is distinguished) this never produces the desired results. The subject, rather, becomes seduced (in the original latin sense, seducere, to lead away) by the object. He therefore argued that, in the last analysis, a complete understanding of the minutiae of human life is impossible, and when people are seduced into thinking otherwise they become drawn toward a simulated version of reality, or, to use one of his neologisms, a state of hyperreality This is not to say that the world becomes unreal, but rather that the the faster and more comprehensively societies begin to bring reality together into one supposedly coherent picure, the more insecure and unstable it looks and the more fearful societies become. Reality, in this sense, dies out. Jean Baudrillard argued that in late Twentieth Century 'global' society the excess of signs and of meaning had caused a (quite paradoxical) effacement of reality. In this world neither liberal or Marxist utopias are any longer believed in. We live, he argued, not in a 'global village,' to use Marshall McLuhan's phrase, but rather in a world that is ever more easily petrified by even the smallest event. Because the 'global' world operates at the level of the exchange of signs and commodities, it becomes ever more blind to symbolic acts such as, for example, terrorism. In Baudrillard's work the symbolic realm (which he develops a perspective on through the anthropolical work of Marcel Mauss and Georges Bataille) is seen as quite distinct from that of signs and signification. Signs can be exchanged like commodities; symbols, on the other hand, operate quite differently: they are exchanged, like gifts, sometimes violently as a form of potlatch. Baudrillard, particularly in his later work, saw the 'global' society as without this 'symbolic' element, and therefore symbolically (if not militarily) defenceless against acts such as the Rushdie Fatwa or, indeed, the September 11, 2001, terrorist attacks against the United States and its military establishment. (Less)
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19, 09:56, 2008-04-21 16:48:32 Description: http://www.egs.edu/ Jean Baudrillard thinking and talking about the violence of the image, the violence to the image, aggression, oppression, transgression, regression, effects and causes of violence, (More) http://www.egs.edu/ Jean Baudrillard thinking and talking about the violence of the image, the violence to the image, aggression, oppression, transgression, regression, effects and causes of violence, violence of the virtual, 3d, virtual reality, transparency, psychological and imaginary. Open Lecture given by Jean Baudrillard after his seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, Switzerland, Europe, in 2004. He was expected to teach another seminar in April 2007, in Paris.‹a href="http://www.egs.edu/"›European Graduate School, Media and Communication Studies department program‹/a› Jean Baudrillard was born to a peasant family in Reims, north-eastern France, on July 29, 1929. He became the first of his family to attend university when he moved to the Sorbonne University in Paris. There he studied German language, which led to him to begin teaching the subject at a provincial lycée, where he remained from 1958 until his departure in 1966. While he was teaching Baudrillard began to publish reviews of literature, and translated the works of such authors as Peter Weiss, Bertolt Brecht and Wilhelm Muhlmann. Toward the end of his time as a German teacher Baudrillard began to transfer to sociology, eventually completing his doctoral thesis Le Système des objets (The System of Objects) under the tutelage of Henri Lefebvre. Subsequently, he began teaching the subject at the Université de Paris-X Nanterre, a politically radical institution (at the time) which would become heavily involved in the events of May 1968. At Nanterre he took up a position as Maître Assistant (Assistant Professor), then Maître de Conférences (Associate Professor), eventually becoming a professor after completing his habilitation, L'Autre par lui-même (The Other, by himself). In 1986 he moved to IRIS (Institut de Recherche et d'Information Socio-Économique) at the Université de Paris-IX Dauphine, where he spent the latter part of his teaching career. During this time he had begun to move away from sociology as a discipline (particularly in its "classical" form), and, after ceasing to teach full time, he rarely identified himself with any particular discipline, although he remained linked to the academic world. During the 1980s and 1990s his books had gained a wide audience, and in his last years he became, to an extent, an intellectual celebrity, being published frequently in the French and English speaking popular press. He nonetheless continued supporting the Institut de Recherche sur l'Innovation Sociale at the Centre National de la Recherche Scientifique and was Satrap at the Collège de Pataphysique. He also collaborated at the Canadian philosophical review Ctheory, where he was abundantly cited. He died of illness on March 6, 2007 at the age of 77. (Less)
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6, 10:01, 2008-04-21 16:48:32 Description: http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean (More) http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean Baudrillard is frequently associated with postmodernism and post-structuralism. Seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, Switzerland, Europe, in 2002. Jean Baudrillard was a social theorist and critic best known for his analysis of the modes of mediation and of technological communication. His writing, although consistently interested in the way technological progress affects social change, covers diverse subjects - from consumerism to gender relations to the social understanding of history to journalistic commentaries about AIDS, cloning, the Rushdie affair, the (first) Gulf War and the attacks on the World Trade Center in New York City. His published work emerged as part of a generation of French thinkers such as Gilles Deleuze, Jean-Francois Lyotard, Michel Foucault and Jacques Lacan who all shared an interested in semiotics, and he is often seen as a part of the poststructuralist philosophical school. In common with many poststructuralists, his arguments consistently draw upon the notion that signification and meaning are both only understandable in terms of how particular words or 'signs' interrelate. Jean Baudrillard thought, as many post-structuralists did, that meaning is brought about through systems of signs working together. Following on from the structuralist linguist Ferdinand de Saussure, Baudrillard argued that meaning is based upon an absence (so 'dog' means 'dog' not because of what the word says, as such, but because of what it does not say: 'cat', 'goat', 'tree' et cetera). In fact, he viewed meaning as near enough self-referential: objects, images of objects, words and signs are situated in a web of meaning; one object's meaning is only understandable through its relation to the meaning of other objects. One thing's prestigiousness relates to another's quotidianity. From this starting point Jean Baudrillard constructed broad theories of human society based upon this kind of self-referentiality. His pictures of society portray societies always searching for a sense of meaning -- or a 'total' understanding of the world -- that remains consistently elusive. In contrast to poststructuralists such as Foucault, for whom the search for knowledge always created a relationship of power and dominance, Baudrillard developed theories in which the excessive, fruitless search for total knowledge lead almost inevitability to a kind of delusion. In Baudrillard's view, the (human) subject may try to understand the (non-human) object, but because the object can only be understood according to what it signifies (and because the process of signification immediately involves a web of other signs from which it is distinguished) this never produces the desired results. The subject, rather, becomes seduced (in the original latin sense, seducere, to lead away) by the object. He therefore argued that, in the last analysis, a complete understanding of the minutiae of human life is impossible, and when people are seduced into thinking otherwise they become drawn toward a simulated version of reality, or, to use one of his neologisms, a state of hyperreality This is not to say that the world becomes unreal, but rather that the the faster and more comprehensively societies begin to bring reality together into one supposedly coherent picure, the more insecure and unstable it looks and the more fearful societies become. Reality, in this sense, dies out. Jean Baudrillard argued that in late Twentieth Century 'global' society the excess of signs and of meaning had caused a (quite paradoxical) effacement of reality. In this world neither liberal or Marxist utopias are any longer believed in. We live, he argued, not in a 'global village,' to use Marshall McLuhan's phrase, but rather in a world that is ever more easily petrified by even the smallest event. Because the 'global' world operates at the level of the exchange of signs and commodities, it becomes ever more blind to symbolic acts such as, for example, terrorism. In Baudrillard's work the symbolic realm (which he develops a perspective on through the anthropolical work of Marcel Mauss and Georges Bataille) is seen as quite distinct from that of signs and signification. Signs can be exchanged like commodities; symbols, on the other hand, operate quite differently: they are exchanged, like gifts, sometimes violently as a form of potlatch. Baudrillard, particularly in his later work, saw the 'global' society as without this 'symbolic' element, and therefore symbolically (if not militarily) defenceless against acts such as the Rushdie Fatwa or, indeed, the September 11, 2001, terrorist attacks against the United States and its military establishment. (Less)
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6, 10:01, 2008-04-21 16:48:32 Description: http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean (More) http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean Baudrillard is frequently associated with postmodernism and post-structuralism. Seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, Switzerland, Europe, in 2002. Jean Baudrillard was a social theorist and critic best known for his analysis of the modes of mediation and of technological communication. His writing, although consistently interested in the way technological progress affects social change, covers diverse subjects - from consumerism to gender relations to the social understanding of history to journalistic commentaries about AIDS, cloning, the Rushdie affair, the (first) Gulf War and the attacks on the World Trade Center in New York City. His published work emerged as part of a generation of French thinkers such as Gilles Deleuze, Jean-Francois Lyotard, Michel Foucault and Jacques Lacan who all shared an interested in semiotics, and he is often seen as a part of the poststructuralist philosophical school. In common with many poststructuralists, his arguments consistently draw upon the notion that signification and meaning are both only understandable in terms of how particular words or 'signs' interrelate. Jean Baudrillard thought, as many post-structuralists did, that meaning is brought about through systems of signs working together. Following on from the structuralist linguist Ferdinand de Saussure, Baudrillard argued that meaning is based upon an absence (so 'dog' means 'dog' not because of what the word says, as such, but because of what it does not say: 'cat', 'goat', 'tree' et cetera). In fact, he viewed meaning as near enough self-referential: objects, images of objects, words and signs are situated in a web of meaning; one object's meaning is only understandable through its relation to the meaning of other objects. One thing's prestigiousness relates to another's quotidianity. From this starting point Jean Baudrillard constructed broad theories of human society based upon this kind of self-referentiality. His pictures of society portray societies always searching for a sense of meaning -- or a 'total' understanding of the world -- that remains consistently elusive. In contrast to poststructuralists such as Foucault, for whom the search for knowledge always created a relationship of power and dominance, Baudrillard developed theories in which the excessive, fruitless search for total knowledge lead almost inevitability to a kind of delusion. In Baudrillard's view, the (human) subject may try to understand the (non-human) object, but because the object can only be understood according to what it signifies (and because the process of signification immediately involves a web of other signs from which it is distinguished) this never produces the desired results. The subject, rather, becomes seduced (in the original latin sense, seducere, to lead away) by the object. He therefore argued that, in the last analysis, a complete understanding of the minutiae of human life is impossible, and when people are seduced into thinking otherwise they become drawn toward a simulated version of reality, or, to use one of his neologisms, a state of hyperreality This is not to say that the world becomes unreal, but rather that the the faster and more comprehensively societies begin to bring reality together into one supposedly coherent picure, the more insecure and unstable it looks and the more fearful societies become. Reality, in this sense, dies out. Jean Baudrillard argued that in late Twentieth Century 'global' society the excess of signs and of meaning had caused a (quite paradoxical) effacement of reality. In this world neither liberal or Marxist utopias are any longer believed in. We live, he argued, not in a 'global village,' to use Marshall McLuhan's phrase, but rather in a world that is ever more easily petrified by even the smallest event. Because the 'global' world operates at the level of the exchange of signs and commodities, it becomes ever more blind to symbolic acts such as, for example, terrorism. In Baudrillard's work the symbolic realm (which he develops a perspective on through the anthropolical work of Marcel Mauss and Georges Bataille) is seen as quite distinct from that of signs and signification. Signs can be exchanged like commodities; symbols, on the other hand, operate quite differently: they are exchanged, like gifts, sometimes violently as a form of potlatch. Baudrillard, particularly in his later work, saw the 'global' society as without this 'symbolic' element, and therefore symbolically (if not militarily) defenceless against acts such as the Rushdie Fatwa or, indeed, the September 11, 2001, terrorist attacks against the United States and its military establishment. (Less)
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10, 09:46, 2008-04-21 16:48:32 Description: http://www.egs.edu/ Jean Baudrillard thinking and talking about the violence of the image, the violence to the image, aggression, oppression, transgression, regression, effects and causes of violence, (More) http://www.egs.edu/ Jean Baudrillard thinking and talking about the violence of the image, the violence to the image, aggression, oppression, transgression, regression, effects and causes of violence, violence of the virtual, 3d, virtual reality, transparency, psychological and imaginary. Open Lecture given by Jean Baudrillard after his seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, Switzerland, Europe, in 2004. He was expected to teach another seminar in April 2007, in Paris.‹a href="http://www.egs.edu/"›European Graduate School, Media and Communication Studies department program‹/a› Jean Baudrillard was born to a peasant family in Reims, north-eastern France, on July 29, 1929. He became the first of his family to attend university when he moved to the Sorbonne University in Paris. There he studied German language, which led to him to begin teaching the subject at a provincial lycée, where he remained from 1958 until his departure in 1966. While he was teaching Baudrillard began to publish reviews of literature, and translated the works of such authors as Peter Weiss, Bertolt Brecht and Wilhelm Muhlmann. Toward the end of his time as a German teacher Baudrillard began to transfer to sociology, eventually completing his doctoral thesis Le Système des objets (The System of Objects) under the tutelage of Henri Lefebvre. Subsequently, he began teaching the subject at the Université de Paris-X Nanterre, a politically radical institution (at the time) which would become heavily involved in the events of May 1968. At Nanterre he took up a position as Maître Assistant (Assistant Professor), then Maître de Conférences (Associate Professor), eventually becoming a professor after completing his habilitation, L'Autre par lui-même (The Other, by himself). In 1986 he moved to IRIS (Institut de Recherche et d'Information Socio-Économique) at the Université de Paris-IX Dauphine, where he spent the latter part of his teaching career. During this time he had begun to move away from sociology as a discipline (particularly in its "classical" form), and, after ceasing to teach full time, he rarely identified himself with any particular discipline, although he remained linked to the academic world. During the 1980s and 1990s his books had gained a wide audience, and in his last years he became, to an extent, an intellectual celebrity, being published frequently in the French and English speaking popular press. He nonetheless continued supporting the Institut de Recherche sur l'Innovation Sociale at the Centre National de la Recherche Scientifique and was Satrap at the Collège de Pataphysique. He also collaborated at the Canadian philosophical review Ctheory, where he was abundantly cited. He died of illness on March 6, 2007 at the age of 77. (Less)
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3, 09:59, 2008-04-21 16:48:32 Description: http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean (More) http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean Baudrillard is frequently associated with postmodernism and post-structuralism. Seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, Switzerland, Europe, in 2002. Jean Baudrillard was a social theorist and critic best known for his analysis of the modes of mediation and of technological communication. His writing, although consistently interested in the way technological progress affects social change, covers diverse subjects - from consumerism to gender relations to the social understanding of history to journalistic commentaries about AIDS, cloning, the Rushdie affair, the (first) Gulf War and the attacks on the World Trade Center in New York City. His published work emerged as part of a generation of French thinkers such as Gilles Deleuze, Jean-Francois Lyotard, Michel Foucault and Jacques Lacan who all shared an interested in semiotics, and he is often seen as a part of the poststructuralist philosophical school. In common with many poststructuralists, his arguments consistently draw upon the notion that signification and meaning are both only understandable in terms of how particular words or 'signs' interrelate. Jean Baudrillard thought, as many post-structuralists did, that meaning is brought about through systems of signs working together. Following on from the structuralist linguist Ferdinand de Saussure, Baudrillard argued that meaning is based upon an absence (so 'dog' means 'dog' not because of what the word says, as such, but because of what it does not say: 'cat', 'goat', 'tree' et cetera). In fact, he viewed meaning as near enough self-referential: objects, images of objects, words and signs are situated in a web of meaning; one object's meaning is only understandable through its relation to the meaning of other objects. One thing's prestigiousness relates to another's quotidianity. From this starting point Jean Baudrillard constructed broad theories of human society based upon this kind of self-referentiality. His pictures of society portray societies always searching for a sense of meaning -- or a 'total' understanding of the world -- that remains consistently elusive. In contrast to poststructuralists such as Foucault, for whom the search for knowledge always created a relationship of power and dominance, Baudrillard developed theories in which the excessive, fruitless search for total knowledge lead almost inevitability to a kind of delusion. In Baudrillard's view, the (human) subject may try to understand the (non-human) object, but because the object can only be understood according to what it signifies (and because the process of signification immediately involves a web of other signs from which it is distinguished) this never produces the desired results. The subject, rather, becomes seduced (in the original latin sense, seducere, to lead away) by the object. He therefore argued that, in the last analysis, a complete understanding of the minutiae of human life is impossible, and when people are seduced into thinking otherwise they become drawn toward a simulated version of reality, or, to use one of his neologisms, a state of hyperreality This is not to say that the world becomes unreal, but rather that the the faster and more comprehensively societies begin to bring reality together into one supposedly coherent picure, the more insecure and unstable it looks and the more fearful societies become. Reality, in this sense, dies out. Jean Baudrillard argued that in late Twentieth Century 'global' society the excess of signs and of meaning had caused a (quite paradoxical) effacement of reality. In this world neither liberal or Marxist utopias are any longer believed in. We live, he argued, not in a 'global village,' to use Marshall McLuhan's phrase, but rather in a world that is ever more easily petrified by even the smallest event. Because the 'global' world operates at the level of the exchange of signs and commodities, it becomes ever more blind to symbolic acts such as, for example, terrorism. In Baudrillard's work the symbolic realm (which he develops a perspective on through the anthropolical work of Marcel Mauss and Georges Bataille) is seen as quite distinct from that of signs and signification. Signs can be exchanged like commodities; symbols, on the other hand, operate quite differently: they are exchanged, like gifts, sometimes violently as a form of potlatch. Baudrillard, particularly in his later work, saw the 'global' society as without this 'symbolic' element, and therefore symbolically (if not militarily) defenceless against acts such as the Rushdie Fatwa or, indeed, the September 11, 2001, terrorist attacks against the United States and its military establishment. (Less)
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4, 07:51, 2008-04-21 16:48:32 Description: http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean (More) http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean Baudrillard is frequently associated with postmodernism and post-structuralism. Seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, Switzerland, Europe, in 2002. Jean Baudrillard was a social theorist and critic best known for his analysis of the modes of mediation and of technological communication. His writing, although consistently interested in the way technological progress affects social change, covers diverse subjects - from consumerism to gender relations to the social understanding of history to journalistic commentaries about AIDS, cloning, the Rushdie affair, the (first) Gulf War and the attacks on the World Trade Center in New York City. His published work emerged as part of a generation of French thinkers such as Gilles Deleuze, Jean-Francois Lyotard, Michel Foucault and Jacques Lacan who all shared an interested in semiotics, and he is often seen as a part of the poststructuralist philosophical school. In common with many poststructuralists, his arguments consistently draw upon the notion that signification and meaning are both only understandable in terms of how particular words or 'signs' interrelate. Jean Baudrillard thought, as many post-structuralists did, that meaning is brought about through systems of signs working together. Following on from the structuralist linguist Ferdinand de Saussure, Baudrillard argued that meaning is based upon an absence (so 'dog' means 'dog' not because of what the word says, as such, but because of what it does not say: 'cat', 'goat', 'tree' et cetera). In fact, he viewed meaning as near enough self-referential: objects, images of objects, words and signs are situated in a web of meaning; one object's meaning is only understandable through its relation to the meaning of other objects. One thing's prestigiousness relates to another's quotidianity. From this starting point Jean Baudrillard constructed broad theories of human society based upon this kind of self-referentiality. His pictures of society portray societies always searching for a sense of meaning -- or a 'total' understanding of the world -- that remains consistently elusive. In contrast to poststructuralists such as Foucault, for whom the search for knowledge always created a relationship of power and dominance, Baudrillard developed theories in which the excessive, fruitless search for total knowledge lead almost inevitability to a kind of delusion. In Baudrillard's view, the (human) subject may try to understand the (non-human) object, but because the object can only be understood according to what it signifies (and because the process of signification immediately involves a web of other signs from which it is distinguished) this never produces the desired results. The subject, rather, becomes seduced (in the original latin sense, seducere, to lead away) by the object. He therefore argued that, in the last analysis, a complete understanding of the minutiae of human life is impossible, and when people are seduced into thinking otherwise they become drawn toward a simulated version of reality, or, to use one of his neologisms, a state of hyperreality This is not to say that the world becomes unreal, but rather that the the faster and more comprehensively societies begin to bring reality together into one supposedly coherent picure, the more insecure and unstable it looks and the more fearful societies become. Reality, in this sense, dies out. Jean Baudrillard argued that in late Twentieth Century 'global' society the excess of signs and of meaning had caused a (quite paradoxical) effacement of reality. In this world neither liberal or Marxist utopias are any longer believed in. We live, he argued, not in a 'global village,' to use Marshall McLuhan's phrase, but rather in a world that is ever more easily petrified by even the smallest event. Because the 'global' world operates at the level of the exchange of signs and commodities, it becomes ever more blind to symbolic acts such as, for example, terrorism. In Baudrillard's work the symbolic realm (which he develops a perspective on through the anthropolical work of Marcel Mauss and Georges Bataille) is seen as quite distinct from that of signs and signification. Signs can be exchanged like commodities; symbols, on the other hand, operate quite differently: they are exchanged, like gifts, sometimes violently as a form of potlatch. Baudrillard, particularly in his later work, saw the 'global' society as without this 'symbolic' element, and therefore symbolically (if not militarily) defenceless against acts such as the Rushdie Fatwa or, indeed, the September 11, 2001, terrorist attacks against the United States and its military establishment. (Less)
Channel: youtubeTags: america Baudrillard culture egs european graduate image Jean Philosophy Photography postmodernism school symbolic
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12, 09:12, 2008-04-21 16:48:32 Description: http://www.egs.edu/ Jean Baudrillard thinking and talking about the violence of the image, the violence to the image, aggression, oppression, transgression, regression, effects and causes of violence, (More) http://www.egs.edu/ Jean Baudrillard thinking and talking about the violence of the image, the violence to the image, aggression, oppression, transgression, regression, effects and causes of violence, violence of the virtual, 3d, virtual reality, transparency, psychological and imaginary. Open Lecture given by Jean Baudrillard after his seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, Switzerland, Europe, in 2004. He was expected to teach another seminar in April 2007, in Paris.‹a href="http://www.egs.edu/"›European Graduate School, Media and Communication Studies department program‹/a› Jean Baudrillard was born to a peasant family in Reims, north-eastern France, on July 29, 1929. He became the first of his family to attend university when he moved to the Sorbonne University in Paris. There he studied German language, which led to him to begin teaching the subject at a provincial lycée, where he remained from 1958 until his departure in 1966. While he was teaching Baudrillard began to publish reviews of literature, and translated the works of such authors as Peter Weiss, Bertolt Brecht and Wilhelm Muhlmann. Toward the end of his time as a German teacher Baudrillard began to transfer to sociology, eventually completing his doctoral thesis Le Système des objets (The System of Objects) under the tutelage of Henri Lefebvre. Subsequently, he began teaching the subject at the Université de Paris-X Nanterre, a politically radical institution (at the time) which would become heavily involved in the events of May 1968. At Nanterre he took up a position as Maître Assistant (Assistant Professor), then Maître de Conférences (Associate Professor), eventually becoming a professor after completing his habilitation, L'Autre par lui-même (The Other, by himself). In 1986 he moved to IRIS (Institut de Recherche et d'Information Socio-Économique) at the Université de Paris-IX Dauphine, where he spent the latter part of his teaching career. During this time he had begun to move away from sociology as a discipline (particularly in its "classical" form), and, after ceasing to teach full time, he rarely identified himself with any particular discipline, although he remained linked to the academic world. During the 1980s and 1990s his books had gained a wide audience, and in his last years he became, to an extent, an intellectual celebrity, being published frequently in the French and English speaking popular press. He nonetheless continued supporting the Institut de Recherche sur l'Innovation Sociale at the Centre National de la Recherche Scientifique and was Satrap at the Collège de Pataphysique. He also collaborated at the Canadian philosophical review Ctheory, where he was abundantly cited. He died of illness on March 6, 2007 at the age of 77. (Less)
Channel: youtubeTags: america Baudrillard culture egs european graduate image Jean Philosophy real school symbolic violence virtual
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16, 09:58, 2008-04-21 16:48:32 Description: http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean (More) http://www.egs.edu/ Jean Baudrillard, French cultural theorist, philosopher, political commentator, and photographer talking about cultural identity, politics, changing and becoming. The work of Jean Baudrillard is frequently associated with postmodernism and post-structuralism. Seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, Switzerland, Europe, in 2002. Jean Baudrillard was a social theorist and critic best known for his analysis of the modes of mediation and of technological communication. His writing, although consistently interested in the way technological progress affects social change, covers diverse subjects - from consumerism to gender relations to the social understanding of history to journalistic commentaries about AIDS, cloning, the Rushdie affair, the (first) Gulf War and the attacks on the World Trade Center in New York City. His published work emerged as part of a generation of French thinkers such as Gilles Deleuze, Jean-Francois Lyotard, Michel Foucault and Jacques Lacan who all shared an interested in semiotics, and he is often seen as a part of the poststructuralist philosophical school. In common with many poststructuralists, his arguments consistently draw upon the notion that signification and meaning are both only understandable in terms of how particular words or 'signs' interrelate. Jean Baudrillard thought, as many post-structuralists did, that meaning is brought about through systems of signs working together. Following on from the structuralist linguist Ferdinand de Saussure, Baudrillard argued that meaning is based upon an absence (so 'dog' means 'dog' not because of what the word says, as such, but because of what it does not say: 'cat', 'goat', 'tree' et cetera). In fact, he viewed meaning as near enough self-referential: objects, images of objects, words and signs are situated in a web of meaning; one object's meaning is only understandable through its relation to the meaning of other objects. One thing's prestigiousness relates to another's quotidianity. From this starting point Jean Baudrillard constructed broad theories of human society based upon this kind of self-referentiality. His pictures of society portray societies always searching for a sense of meaning -- or a 'total' understanding of the world -- that remains consistently elusive. In contrast to poststructuralists such as Foucault, for whom the search for knowledge always created a relationship of power and dominance, Baudrillard developed theories in which the excessive, fruitless search for total knowledge lead almost inevitability to a kind of delusion. In Baudrillard's view, the (human) subject may try to understand the (non-human) object, but because the object can only be understood according to what it signifies (and because the process of signification immediately involves a web of other signs from which it is distinguished) this never produces the desired results. The subject, rather, becomes seduced (in the original latin sense, seducere, to lead away) by the object. He therefore argued that, in the last analysis, a complete understanding of the minutiae of human life is impossible, and when people are seduced into thinking otherwise they become drawn toward a simulated version of reality, or, to use one of his neologisms, a state of hyperreality This is not to say that the world becomes unreal, but rather that the the faster and more comprehensively societies begin to bring reality together into one supposedly coherent picure, the more insecure and unstable it looks and the more fearful societies become. Reality, in this sense, dies out. Jean Baudrillard argued that in late Twentieth Century 'global' society the excess of signs and of meaning had caused a (quite paradoxical) effacement of reality. In this world neither liberal or Marxist utopias are any longer believed in. We live, he argued, not in a 'global village,' to use Marshall McLuhan's phrase, but rather in a world that is ever more easily petrified by even the smallest event. Because the 'global' world operates at the level of the exchange of signs and commodities, it becomes ever more blind to symbolic acts such as, for example, terrorism. In Baudrillard's work the symbolic realm (which he develops a perspective on through the anthropolical work of Marcel Mauss and Georges Bataille) is seen as quite distinct from that of signs and signification. Signs can be exchanged like commodities; symbols, on the other hand, operate quite differently: they are exchanged, like gifts, sometimes violently as a form of potlatch. Baudrillard, particularly in his later work, saw the 'global' society as without this 'symbolic' element, and therefore symbolically (if not militarily) defenceless against acts such as the Rushdie Fatwa or, indeed, the September 11, 2001, terrorist attacks against the United States and its military establishment. (Less)
Channel: youtubeTags: america Baudrillard culture egs european graduate image Jean Philosophy Photography postmodernism school symbolic
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7, 06:44, 2008-04-21 16:48:32 Description: Jean Baudrillard: Philosophie, Sociologie et Photographie. Little documentary about the french philosopher who was also well-known by his outstanding art!
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9, 09:51, 2008-04-21 16:48:32 Description: Forgetting Baudrillard / The Death of Dreams and the Dream of Death. . . Here's the url for the IJBS http://www.ubishops.ca/BaudrillardStudies/ Music: Mogwai Fear Satan (Mogwai Remix LP (More) Forgetting Baudrillard / The Death of Dreams and the Dream of Death. . . Here's the url for the IJBS http://www.ubishops.ca/BaudrillardStudies/ Music: Mogwai Fear Satan (Mogwai Remix LP Version) by Mogwai. (Less)
Channel: youtubeTags: Baudrillard continental cool death fragments image Jean journal memories philosophy postmodernism Simulacra Simulations
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9, 03:51, 2008-04-21 16:48:32 Description: A performance of jean baudrillard's 'simulacra and simulation' to a red-hot glowing model of the world trade center burning in a furnace uncollapsed.
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