By David B Clarke
The truth that we inhabit a client society has highly far-reaching implications. operating in the course of the frequently arguable rules of the patron society's such a lot influential theorists, Jean Baudrillard and Zygmunt Bauman, this e-book assesses the ways that consumerism is reshaping the character and which means of town. It examines the character of intake and its expanding centrality to post-modern society by;*considering the advance of consumerism as a important part of social life*demonstrating that social inequalities are more and more based round consumption*uncovering the hidden effects of consumerism*pondering the that means of lifestyle*revealing how the character of truth is altering in an age of globalization.Employing a sustained and fascinating theoretical research, the ebook levels throughout various occasionally unforeseen issues. It represents an impassioned plea for everybody drawn to the social lifetime of towns to take the concept of the patron society - and the arguments of its significant theorists - heavily.
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Additional resources for Consumer Society and the Postmodern City
Hence Marx’s analytical decomposition of consumption into productive consumption, which includes both consumption of consumer goods by producers, and consumption of the means of production in the productive process; and unproductive consumption, which includes all consumption of goods which do not enter the reproduction process, do not contribute to the next cycle of production. v. ‘consumption’)10 This distinction is, in and of itself, unproblematic. It is, nonetheless, irredeemably partial. Production and consumption are dialectically related insofar as they amount to different moments in the circulation of capital.
But economic competition between Baudrillard and Consumption 35 individuals is still incompatible with direct social bonding between individuals. Again, Harland is simplifying for the sake of exposition. 16 Neither is economic competition strictly incompatible with social bonding: a good deal of ‘economic’ activity – from cronyism and old boy’s networks to lavish business lunches – is directed at establishing and nurturing such relationships. The broad change Harland finds Mauss delineating is, nonetheless, fundamental to modern society.
Mauss, however, sought to achieve much the same thing from the opposite direction: it is certainly not the case that modern societies are rational whilst ‘primitive’ societies are irrational, but it is equally mistaken to assume that the same universal rationality is at work in different kinds of society. The error becomes glaringly obvious when it is recognized that the kind of ‘universal rationality’ being appealed to bears more than a passing resemblance to the Enlightenment vision of ‘free enterprise’.