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POSTMODERNISM AND CONSUMER SOCIETY1.
Now Essay on postmodernism | Ricky Martin Essay on postmodernism - forget about your concerns, place your task here and receive your professional paper in a few days 100% non-plagiarism guarantee of exclusive The Po-Mo Page: Postmodern to Post-postmodern "The Postmodern" "Postmodernism" "Postmodernity" Approaches to Po-Mo.
Under postmodernism, Shakespeare undergoes theorizing, deconstruction, displacement or death of the author, textual criticism, and cultural and political relativism but fails to produce solid answers.
introductionThe concept of postmodernism has been much misunderstood.
To focus the problem in this way is, of course, immediately toraise the more genuine issue of the fate of culture generally,and of the function of culture specifically, as one social levelor instance, in the postmodern era. Everything in the previousdiscussion suggests that what we have been calling postmodernismis inseparable from, and unthinkable without the hypothesis of,some fundamental mutation of the sphere of culture in the worldof late capitalism which includes a momentous modification ofits social function. Older discussions of the space, function,or sphere of culture (mostly notably Herbert Marcuse’s classicessay The Affirmative Character of Culture) have insistedon what a different language would call the “semi-autonomy”of the cultural realm: its ghostly, yet Utopian, existence, forgood or ill, above the practical world of the existent, whosemirror image it throws back in forms which vary from the legitimationsof flattering resemblance to the contestatory indictments of criticalsatire or Utopian pain.
What we must now ask ourselves is whether it is not preciselythis semi-autonomy of the cultural sphere which has been destroyedby the logic of late capitalism. Yet to argue that culture istoday no longer endowed with the relative autonomy it once enjoyedas one level among others in earlier moments of capitalism (letalone in pre-capitalist societies) is not necessarily to implyits disappearance or extinction. Quite the contrary; we mustgo on to affirm that the dissolution of an autonomous sphere ofculture is rather to be imagined in terms of an explosion: a prodigiousexpansion of culture throughout the social realm, to the pointat which everything in our social life – from economic value andstate power to practices and to the very structure of the psycheitself – can be said to have become “cultural” in someoriginal and yet untheorised sense. This proposition is, however,substantively quite consistent with the previous diagnosis ofa society of the image or the simulacrum and a transformationof the “real” into so many pseudo-events.
POSTMODERNISM: REJECTING TOTALITY
Most interpreters of postmodernism assume that there is a clearcut difference between the modern era and the postmodern era. The modern era is the period that began (in western Europe) in the late 17th century and ended some time in the 1960s; the postmodern is the last 30 years or so. Many say that one main difference between the two eras has to do with the question of unity, wholeness, and totality. In the modern era people wanted some kind of totality: a unified conception of the world, a unified set of values, a unified culture and lifestyle, etc. Some modern people actively searched for such totality. Others no longer expected to find such unity, so they didn't really look for it. But they still missed it and regretted its loss. So modern people had a nostalgia for premodern times, when unified totality was possible, and they wished that they too could have this wholeness in their lives.
I have discussed two features of postmodernism--the transformation of reality into images and the fragmentation of time into a series of perpetual presents.
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FREDRIC JAMESON: MARXISM AND TOTALITY
The essay will elaborate on the understanding of modernity as well postmodernity with the juxtaposition s of which exist in each school of thought, whilst tracing the history of both theories on how the thought...
He traces postmodernism from the France of 1960s.
We need not necessarily pay to consume the process of consumption. In fact we do it for free every day by consuming advertising. Advertising is pure postmodernism. It bombards us with apparently random collections of high-tech signs. We all know that the signs have virtually nothing to do with the products they advertise. In fact the best TV commercials often don't tell us until the very end what product is being advertised. But nobody really cares; we are all consuming the sign-images and the media that reproduce them. Most of the signs are simulacra, created solely for the purpose of being recreated as long as that particular ad campaign lasts. They refer to nothing beyond the advertising process itself. "Fahrvergnugen," for example, literally means "travel enjoyment," but it means nothing to Americans except "a Volkswagen advertising campaign"; it refers only to itself. What the content of the commercial is really "about," like all TV and all advertising and all postmodern culture, is simply the flow of images: keeping the kaleidoscope turning. And all the bumper sticker take-offs on "Fahrvergnugen" show how easily it can be kept turning.
Jameson - Marxism and Postmodernism will be available on
Once this is achieved, we can then examine whether present western society is or is not post-modern and what societal changes have led to the development of this debate.
Nealon’s “Post-Postmodernism: or Jameson Redux: Jeffrey T.
In my imagination, postmodernist stories differed from the classical ones in the arrangement of the ideas and in the standard that postmodernists reject society.
Postmodernism, or, The Cultural Logic of Late Capitalism.
Another example is the continuing popularity of film and video disasters. Most popular films now have at least one (usually more than one) scene of unbelievable explosive destruction. Perhaps this is simply to get the attention of an audience numbed to more routine kinds of violence. Perhaps it relieves our fear that such catastrophes may be awaiting us out in the real world. But audiences may love these scenes mainly because they are impressed with the technical quality of the special effects work. What we are actually seeing is many thousands of dollars (which could be used to feed the hungry or house the homeless) being spent to destroy things and, more importantly, to give the illusion of destroying things. This is the prototypical act of consumption without any resulting production. Yet we demand to see more of it—as long as it is done with the latest high-tech skills. What we are really consuming here is a perfect image of the culture as a process of consuming high-tech media, with no purpose beyond itself. The goal is simply to consume the images, the media, and the process of consumption, all blown up in one great explosion. "This is how postmodern technology consumes and celebrates itself" (385).
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