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Baudrillard Quotes

Browse 26 quotes about Baudrillard.

Baudrillard Quotes

“We criticize Americans for not being able either to analyse or conceptualize. But this is a wrong-headed critique. It is we who imagine that everything culminates in transcendence, and that nothing exists which has not been conceptualized. Not only do they care little for such a view, but their perspective is the very opposite: it is not conceptualizing reality, but realizing concepts and materializing ideas, that interests them. The ideas of the religion and enlightened morality of the eighteenth century certainly, but also dreams, scientific values, and sexual perversions. Materializing freedom, but also the unconscious. Our phantasies around space and fiction, but also our phantasies of sincerity and virtue, or our mad dreams of technicity. Everything that has been dreamt on this side of the Atlantic has a chance of being realized on the other. They build the real out of ideas. We transform the real into ideas, or into ideology.”

AmericaSociologyBaudrillard
Book:America
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“The United States is utopia embodied. You should not judge their crisis in the same way as we judge ours – the crisis of the old European countries. We have a crisis of historical ideals caused by the impossibility of realizing them. They have a crisis of a realized utopia as a consequence of its duration and continuity. The idyllic conviction of Americans that they are the center of the world, a higher power and an absolute role model is not such a delusion. It is based not so much on technological resources and military forces as on a miraculous belief in the existence of an embodied utopia – a society that, with what it may seem unbearable innocence, is based on the idea that it has achieved everything that others only dreamed of: justice, abundance, rights, wealth, freedom; America knows it, it believes it, and in the end, others also believe it.”

AmericaBaudrillard
Book:America
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“the postmodern trajectory itself is a rather humorous joke on the human race which laboured for millennia to reduce working hours in order to produce leisure so we could enjoy this very leisure that then turns in a kind of vengeful act against us absorbing our leisure time, which was to be our living time, into time now spent in the service of what can only be called this inhuman spectacle”

PhilosophyCultureLaborSociologyPostmodernismSpectacleBaudrillard
Book:The Self Under Siege: Philosophy In The Twentieth Century
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“It is like truth according to Nietzsche: we no longer believe that the truth is true when all its veils have been removed. Similarly, we do not believe that war is war when all uncertainty is supposedly removed and it appears as a naked operation. The nudity of war is no less virtual than that of the erotic body in the apparatus of striptease.”

TruthIllusionNietzscheGulf WarBaudrillard
Book:The Gulf War Did Not Take Place
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“Baudrillard argues that there used to be a time when the role of objects was primarily to signify rather than to function. Thus, the symbolic structure of the traditional domestic ambience reflected the rituals and traditions of the socio-political order, arranged according to prescriptive and unchanging rules based on, and extracted from, ‘tradition and authority, and whose heart is the complex affective relationship that binds all the family members together […] Hence, the fixed and immovable meanings with which these objects were endowed: if mirrors and family portraits symbolized a particular sense of introspection and enclosure, the clock crowning the marble mantelpiece symbolized both the hierarchical structure of the family and the permanence of time. Linked to one meaning and one meaning only, every object of the traditional domestic interior can thus be understood as theatrical and ceremonial, thus occupying a specific place within the domestic interior exactly as family members occupy a specific position in their corresponding family tree.”

FamilyFunctionSymbolismInterior DesignBaudrillard
Book:Baudrillard for Architects
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“Symbolically meaningful (and symbolically insignificant), glass intensifies all the contradictions at play in contemporary furniture: the inability of people to determine their own condition and destiny (Baudrillard, 2005: 42). By promising proximity, intimacy and transition (while at the same time promoting distance, detachment and immobility), glass reproduces in the microcosm of the domestic ambience the inequalities at work within the macrocosm of contemporary society. The happy ending embedded in its discourse is thus retracted by its ‘see- but- don’t- touch’ aesthetic quality.”

GlassAmbienceBaudrillard
Book:Baudrillard for Architects
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“A second way of interpreting Baudrillard’s hyperreality can therefore be found in his critique of the sign where consumer society, in its unstoppable process of deterritorialization, reduces objects to signs and the latter to empty signifiers. Hyperreality can eventually be understood as the pathway leading from a condition where the sign bears some semblance to reality to one where the sign becomes self-referential.”

BaudrillardHyperrealitySelf Referential
Book:Baudrillard for Architects
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“Brecht again: "As for the place not desired, there is something there and that's disorder. As for the desired place, there is nothing there and that's order." The New World Order is made up of all these compensations and the fact that there is nothing rather than something, on the ground, on the screens, in our heads: consensus by deterrence. At the desired place (the GuIf, nothing took place, non-war. At the desired place (TV, information), nothing took place, no images, nothing but filler. Not much took place in all our heads either, and that too is in order. The fact that there was nothing at this or that desired place was harmoniously compensated for by the fact that there was nothing elsewhere either. In this manner, the global order unifies all the partial orders.”

AmericaOrderUsaNew World OrderGulf WarBrechtBaudrillard
Book:The Gulf War Did Not Take Place
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“There is no reason to assume that the unceasing forward march of techne will not eventually achieve a mimesis which replaces a natural world with an intelligible artificial one. If the simulacrum is so well designed that it becomes an effective organizer of reality, then surely it is man, not the simulacrum, who is turned into an abstraction.”

PhilosophySemioticsBaudrillardSimulacraPost Structuralism
Book:The System of Objects
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“Michael Jackson is a solitary mutant, a precursor of a hybridization that is perfect because it is universal—the race to end all races. Today’s young people have no problem with a miscegenated society: they already inhabit such a universe, and Michael Jackson foreshadows what they see as an ideal future. Add to this the fact that Michael has had his face lifted, his hair straightened, his skin lightened—in short, he has been reconstructed with the greatest attention to detail...This is what makes him such an innocent and pure child—the artificial hermaphrodite of the fable, better able even than Christ to reign over the world and reconcile its contradictions; better than a child-god because he is child-prosthesis, an embryo of all those dreamt-of mutations that will deliver us from race and sex.” -Jean Baudrillard”

PostmodernismBaudrillardMichael Jackson
Book:The Transparency of Evil: Essays in Extreme Phenomena
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“Instintivamente tengo simpatía por todos los experimentos Y por todos los que los hacen. ¿Por qué? Porque tienen el empeño de colocarse en un punto inicial como si antes no hubiera ocurrido nada. Porque el experimento es consecuencia de un talante especial: uno piensa que todo lo que hace es importante. Porque, de un modo repentino, importa el individuo humano, cualquiera que desee poner en práctica una idea y la tome sobre sus espaldas. Porque los experimentos requieren tesón y además dos cualidades que, en su combinación, son las más importantes: resistencia y paciencia. Instintivamente siento desconfianza frente a todos los experimentadores. ¿Por qué? Porque van en busca del éxito y quieren imponerse. A menudo se ve que la carga que han tirado les era completamente desconocida; quieren llegar a la cumbre con menos equipaje, es decir con menos esfuerzo. Aceptan a cualquier aliado; se muestran comprensivos ante la estructura del poder del mundo - tal como la encuentran - y, de un modo indiscriminado, para propagar su experimento, utilizan todo aquello que no llega al ámbito más reducido de éste. Independientemente de qué sea aquello de lo que han prescindido para alcanzar lo nuevo, he aquí que, de repente, se encuentran otra vez con lo que han dejado, como si fuera su arma. A menudo viven en grupúsculos, forman capillitas, piensan, calculan, administran. El contraste entre sus verdaderos propósitos y su modo de comportarse entre los demás clama venganza al cielo. Insisten en este contraste; tienen que hacerlo porque cualquier compromiso que intentara equilibrar los dos aspectos de su existencia sería el fin de su experimento como tal. Pero ¿qué van a hacer? ¿Qué se puede esperar de este mundo? Su experimento quiere vivir, ¿van ellos a morir de hambre? De entre ellos, los que han nacido para mártires son los menos. La resistencia la practican en un terreno acotado y muy reducido, y es muy posible que el resto de su persona permanezca completamente incólume. Cuando se juntan con otros, piensan que éstos los entienden y están buscando lo mismo; también aquéllos imitan a éstos y de ahí es de donde se nutre su resistencia. Lo que se espera de ellos corresponde a un postulado ascético y a menudo no tiene que ver lo más mínimo con lo nuevo que ellos intentan encontrar. En el fondo lo que la gente desea es que enloquezcan con su experimento y que al final acaben fracasando. Luego, cuando estén locos o hayan muerto, es decir, cuando ya no sean un estorbo, puede que a los otros se les ocurra lo que ellos han hecho y lo exploten. No hay que darles excesiva importancia a estos imitadores; son gente que se aprovecha de lo que los otros inventaron en cierta ocasión; sin embargo, en definitiva, nosotros hacemos lo mismo. Por esto, lo que uno desea es la pureza del experimento, su rigor, su aislamiento de todo lo que no sea él. Sólo entonces se cree en él; se quiere un experimento que no tenga historia. Los inventores y los santos se han fundido en un solo personaje. Es posible que este híbrido que el hombre desea sea un monstruo, un engendro de una época en la que las religiones están en quiebra. Pero es posible también que lo único que necesitamos sea este personaje. Estructuras por todas partes; el antisueño contra la destrucción.”

BaudrillardCronenberg
Book:The Human Province
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