Jean Baudrillard, Symbolic Exchange and Death [Published in association with Theory, Culture & Society] First Edition

Images from Abu Ghraib are as murderous for America as those of the World Trade Center in flames. Cutting-edge theorist Jean Baudrillard on the complicitous dance of art, politics, economics, and media – includes “War Porn” on Abu Ghraib as a new genre of reality TV.

The whole West is contained in the burst of sadistic laughter of the American soldiers, as it is behind the construction of the Israeli wall. This is where the truth of these images lies. Truth, but not veracity. As virtual as the war itself, their specific violence adds to the specific violence of the war. In The Conspiracy of Art, Baudrillard questions the privilege attached to art by its practitioners. Art has lost all desire for illusion: feeding back endlessly into itself, it has turned its own vanishment into an art unto itself. Far from lamenting the “end of art,” Baudrillard celebrates art’s new function within the process of insider-trading. Spiraling from aesthetic nullity to commercial frenzy, art has become transaesthetic, like society as a whole. Conceived and edited by life-long Baudrillard collaborator Sylvère Lotringer, The Conspiracy of Art presents Baudrillard’s writings on art in a complicitous dance with politics, economics, and media. Culminating with “War Porn,” a scathing analysis of the spectacular images from Abu Ghraib prison as a new genre of reality TV, the book folds back on itself to question the very nature of radical thought.

Jean Baudrillard is one of the most celebrated and most controversial of contemporary social theorists. This major work, in English for the first time, occupies a central place in the rethinking of the humanities and social sciences around the idea of postmodernism.

It certainly leads the reader on an exhilarating tour encompassing the end of Marxism, the enchantment of fashion, symbolism about sex and the body, and the relations between economic exchange and death. Most significantly, the book represents Baudrillard′s fullest elaboration of the concept of the three orders of the simulacra, defining the historical passage from production to reproduction to simulation.

The Trainee, 2008 – modern Bartleby

The Trainee has been produced in collaboration with international accounting firm Deloitte. In order to realise the project, the artist worked for a month as trainee in the marketing department of Deloitte, where only few people knew the true nature of the project. A modern reworking of Bartleby.

During the month long intervention an initially normal-seeming marketing trainee starts to apply peculiar working methods. Gradually she shifts from the position of someone others believe to be normal, to the object of avoidance and speculation. The videos and slideshow reveal a spectrum of ways of handling the odd member in a group. Sincere interest and bewildered amusement are juxtaposed with demands directed at the superior regarding the strangely behaving worker.

We see the trainee sitting at her workstation in the consultant’s open plan office space, or in the tax department library all day doing nothing. One of the videos shows her spending an entire day in an elevator. These acts or rather the absence of visible action slowly make the atmosphere around the trainee unbearable, forcing the colleagues to search for solutions and to come up with explanations for the situation.

Masking laziness in apparent activity and browsing Facebook during working hours belong to the acceptable behavioural patterns of a work community. However, sitting in front of an empty desk with your hands of your lap, just thinking, threatens the peace of the community and breaks the colleagues’ concentration. When there is no ready method of action, people initially resort to avoidance, which fails to set their mind at ease if the situation drags on.

What provokes people about this ‘non-doing’, aside from the strangeness, is the element of resistance. The non-doing person isn’t committed to any activity, so they have the potential for anything. It is non-doing that lacks a place in the general order of things, and thus it is a threat to order. It is easy to root out any ongoing anti-order activity, but the potential for anything is a continual stimulus without a solution.

Supported by Kiasma Museum of Contemporary Art and the Finnish Cultural Foundation

An absent figure in so many ways (he says little, does little, is little), Bartleby has a powerful presence, and we are astonished, I think, at how so slight a character can represent, in F.O. Matthiessen’s words, “a tragedy of utter negation” (493). The haunting reality of Bartleby’s situation is real enough, and his increasing isolation combined with his determination not to comply creates the most intriguing and perplexing psychological profile of passive resistance in nineteenth-century literary history. In 1978, Q.D. Leavis, declared of “Bartleby” that in spite of “plenty of critical attention… there is no disagreement as to its meaning and the nature of its techniques… present no difficulty” (199). This characteristically dogmatic view is not only outmoded, but is demonstrably inaccurate. The proliferation of critical readings of “Bartleby” testify to the story’s complexity and significance. Some critics, like Morris Beja, have warned against an “either/or approach”, but the tendency has been to view the story as either a socio-economic parable or a psychological study. This probably accounts for why much of the critical work on “Bartleby” is disappointing. Some readings overemphasise aspects or elements of the story at the expense of others. In 1962, when the psycho-critics were refining their notions of doppelgangers and split selves, Marvin Felheim, in an article in College English, tried to categorise the various treatments of the story. His categories were not helpful, but his project highlighted two readings of the story that were particularly popular.

10The first, political, reading locates the story within the context of America’s capitalist expansion. Bartleby refuses to accept the structures imposed on him by a modernising world interested more in collective strategies and “Yes” men than the individual seeking to live outside mainstream ideals. The lawyer-narrator’s chambers become, so to speak, Everyoffice. Bartleby becomes the archetypal clerk, a figure bowed to his task and of whom it is demanded absolute compliance and reliability. His preference “not to” becomes the insistent and impeccable articulation of resistance in the wilderness called Modern America. He fights by refusing to fight and so he has become an icon for various Peace Movements in the twentieth century. Thus “Bartleby” is an allegory of modern America and the failure of democracy to preserve the individual’s right and freedom to choose. It is a story about the failure of modern social life. It is also the story of political unrootedness, of the consequences of living in a society operating at an alienatingly high level of production and consumption.

https://vimeo.com/119535540

The Cambridge Declaration on Consciousness

“In humans, the effect of certain hallucinogens appears to be associated with a disruption in cortical feedforward and feedback processing. Pharmacological interventions in non-human animals with compounds known to affect conscious behavior in humans can lead to similar perturbations in behavior in non-human animals.

In humans, there is evidence to suggest that awareness is correlated with cortical activity, which does not exclude possible contributions by subcortical or early cortical processing, as in visual awareness. Evidence that human and non- human animal emotional feelings arise from homologous subcortical brain networks provide compelling evidence for evolutionarily shared primal affective qualia.”

Humans are not unique in possessing the neurological substrates that generate consciousness. Non-human animals, including all mammals and birds, and many other creatures, including octopuses, also possess these neurological substrates.”

Negative Numbers – Klein vs Mehrtens

According to Mehrtens, the concept of negative numbers became self-evident to people only with the establishment of a bourgeois society, where the calculation of debt became an economic necessity. In Gaub’s attempt to position the significance of the negative numbers in their usefulness for mathematical pursuits rather that in their origin, Mehrthens sees the birth of modern mathematics: “That they can seem ‘concrete, ‘ even ‘natural’ is grounded in the practice of mathematics and its self-evidence. This is one side of modern autonomy: an ontology internal to the discipline.

Sir Arthur Conan Doyle


-Favorite occupation: Work.

-Favorite virtue: Unaffectedness.


-Idea of happiness: Time well filled.


-Favorite qualities in man: Manliness.


-Favorite qualities in woman: Wonanliness.


-Favorite names: A good horse never has a bad name.


-Favorites painters and composers: No strong opinion.


-If not yourself, who would you be? Nshdjufhdgtefrdfsgdj


-Favorite food and drink: Anything when hungry – nothing when not.


-What characteristics in history are you most dislike? Very tolerant to all.


-For what falt are you most tolerant? All of them – except for cruelty.


-Favorites heroes in real life: Man who do their duty without fuss.


-Favorites heroines in real life: Same as above – they’re equal.


-Favorite motto: Hope for the best – prepare for the worst.


-Your pet aversion? Affectation and conceit.


-What is your present state of mind? Jaded.


-Favorite color of flower: Quite impartial.


-Chief characteristic: I really don’t know.


-Where would you like to live? Here.


-Idea of misery: Nothing to do.


-Favorites poets: Kiepling.

Meaning in History – Yuval Noah Harari, Homo Deus: A Brief History of Tomorrow’s

Meaning is created when many people weave together a common network of stories. Why does a particular action – such as getting married in church, fasting on Ramadan or voting on Election Day – seem meanfull to me? Because their friends and neighbors also share the same view. People constantly reinforce each other’s believes in a self perpetuating loop. Each round of mutual confirmation tightens the web of meaning further, until you have little choice but to believe what everyone else believes. Yet over decades and centuries the web unravels and a new web is spun in its place. To study history, to watch the spinning and unraveling of these webs, and to realize that what seems to people in one age the most important thing in life becomes utterly meaningless to their descendentes.

Language ambiguity – Matthew Arnold and Science

Institutions that engage in science do have undeniable ties to political, economic, and military power structures, and other valid means of power. Science studies are the product of language, and all language is essentially ambiguous, although scientists endeavor to reduce this ambiguity as much as possible, unlike creative writers and often even academics in the humanities.

With developments in the natural sciences; he does not concede, however, that this requires placing the study of the process by which scientists reach their results at the center of the curriculum. Human nature includes instincts for a sense of beauty and a sense of conduct, Arnold asserts; knowledge of the natural sciences, although very useful and certainly a necessary component of education, does not appeal to these instincts. Arnold prefers a humanistic education not because of any inherent inferiority of intellectual rigor in scientific persuits or in the knowledge thus acquired, but because he considers the latter incapable of stimulating aesthetic and moral drives fundamental to human nature.

Undermine his newly created symbolic language and support his conclusion that the mystical is inexpressible. He writes, “it is clear that ethics, cannot be put into words. Ethics is transcendental” (Tract., P and M 86). No language can address ethical questions; instead they lie outside the realm of language.

David J. Chalmers, Philosophy of Mind

All states of consciousness in us, as in brutes, are immediately caused by molecular changes of the brain-substance. It seems to me that in men, as in brutes, there is no proof that any state of consciousness is the cause of change in the motion of the matter of the organism.

If these positions are well based, it follows that our mental conditions are simply the symbols in consciousness of the changes which takes place automatically in the organism; and that, to take an extreme illustration, the feeling we call volition is not the cause of a voluntary act, but the symbol of that state of the brain which is the immediate cause of that act. We are conscious automata, endowed with free will in the only intelligible sense of that much-abused term-inasmuch as in many respects we are able to do as we like- but nonetheless parts of the great series of causes and effects which, in unbroken continuity, composes that which is, and has been, and shall be – the sum of existence.

David J. Chalmers, Consciousness Is Just a Feeling

It’s a major point of contention whether consciousness can be reduced to the laws of physics or biology. The philosopher David Chalmers has speculated that consciousness is a fundamental property of nature that’s not reducible to any laws of nature.

I accept that, except for the word “fundamental.” I argue that consciousness is a property of nature, but it’s not a fundamental property. It’s quite easy to argue that there was a big bang very long ago and long after that, there was an emergence of life. If Chalmers’ view is that consciousness is a fundamental property of the universe, it must have preceded even the emergence of life. I know there are people who believe that. But as a scientist, when you look at the weight of the evidence, it’s just so much less plausible that there was already some sort of elementary form of consciousness even at the moment of the Big Bang. That’s basically the same as the idea of God. It’s not really grappling with the problem.

https://nautil.us/issue/98/mind/consciousness-is-just-a-feeling