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--- WIKI
Jean Baudrillard (, , ; 27 July 1929 6 March 2007) was a French sociologist, philosopher and cultural theorist. He is best known for his analyses of media, contemporary culture, and technological communication, as well as his formulation of concepts such as simulation and hyperreality. He wrote about diverse subjects, including consumerism, gender relations, economics, social history, art, Western foreign policy, and popular culture. Among his best known works are Simulacra and Simulation (1981), America (1986), and The Gulf War Did Not Take Place (1991). His work is frequently associated with postmodernism and specifically post-structuralism.

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Jean Baudrillard




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   3 Jean Baudrillard
   1 reading :::
   50 Philosophy Classics: List of Books Covered:
   1. Hannah Arendt - The Human Condition (1958)
   2. Aristotle - Nicomachean Ethics (4th century BC)
   3. AJ Ayer - Language


  377 Jean Baudrillard

1:We live in a world where there is more and more information, and less and less meaning.
   ~ Jean Baudrillard,
2:The great person is ahead of their time, the smart make something out of it, and the blockhead, sets themselves against it.
   ~ Jean Baudrillard,
3:You need an infinite stretch of time ahead of you to start to think, infinite energy to make the smallest decision. The world is getting denser. The immense number of useless projects is bewildering. Too many things have to be put in to balance up an uncertain scale. You can't disappear anymore. You die in a state of total indecision. ~ Jean Baudrillard,
4:reading :::
   50 Philosophy Classics: List of Books Covered:
   1. Hannah Arendt - The Human Condition (1958)
   2. Aristotle - Nicomachean Ethics (4th century BC)
   3. AJ Ayer - Language, Truth and Logic (1936)
   4. Julian Baggini - The Ego Trick (2011)
   5. Jean Baudrillard - Simulacra and Simulation (1981)
   6. Simone de Beauvoir - The Second Sex (1952)
   7. Jeremy Bentham - Principles of Morals and Legislation (1789)
   8. Henri Bergson - Creative Evolution (1911)
   9. David Bohm - Wholeness and the Implicate Order (1980)
   10. Noam Chomsky - Understanding Power (2002)
   11. Cicero - On Duties (44 BC)
   12. Confucius - Analects (5th century BC)
   13. Rene Descartes - Meditations (1641)
   14. Ralph Waldo Emerson - Fate (1860)
   15. Epicurus - Letters (3rd century BC)
   16. Michel Foucault - The Order of Things (1966)
   17. Harry Frankfurt - On Bullshit (2005)
   18. Sam Harris - Free Will (2012)
   19. GWF Hegel - Phenomenology of Spirit (1803)
   20. Martin Heidegger - Being and Time (1927)
   21. Heraclitus - Fragments


*** NEWFULLDB 2.4M ***

1:Mass(age) is the message. ~ Jean Baudrillard,
2:Genius is childhood recaptured. ~ Jean Baudrillard,
3:O êxtase é antinômico da paixão. ~ Jean Baudrillard,
4:Smile and others will smile back. ~ Jean Baudrillard,
5:Welcome to the Desert of the Real. ~ Jean Baudrillard,
7:You have to know how to disappear. ~ Jean Baudrillard,
8:All societies end up wearing masks. ~ Jean Baudrillard,
9:Il Nuovo Ordine Mondiale è disneico. ~ Jean Baudrillard,
10:There is no aphrodisiac like innocence ~ Jean Baudrillard,
11:There is no aphrodisiac like innocence. ~ Jean Baudrillard,
12:We live of seduction, but die Fascination ~ Jean Baudrillard,
13:You are born modern, you do not become so. ~ Jean Baudrillard,
14:We are simplified by technical manipulation ~ Jean Baudrillard,
15:What is a society without a heroic dimension? ~ Jean Baudrillard,
16:When everything is social, suddenly nothing is. ~ Jean Baudrillard,
17:Forgetting extermination is part of extermination. ~ Jean Baudrillard,
18:The secret of theory is that truth does not exist. ~ Jean Baudrillard,
19:All we have left of liberty is an ad-man's illusion. ~ Jean Baudrillard,
20:Bir katliami unutmak da katliam turunden bir seydir. ~ Jean Baudrillard,
21:Power floats like money, like language, like theory. ~ Jean Baudrillard,
22:Feelings are never true. They play with their mirrors. ~ Jean Baudrillard,
23:Like dreams, statistics are a form of wish-fulfillment ~ Jean Baudrillard,
24:Philosophy leads to death, sociology leads to suicide. ~ Jean Baudrillard,
25:The only thing worse than being bored is being boring. ~ Jean Baudrillard,
26:If it could, capitalism would make due with white rats. ~ Jean Baudrillard,
27:Like dreams, statistics are a form of wish fulfillment. ~ Jean Baudrillard,
28:vivimos de la seducción, pero morimos de la fascinación ~ Jean Baudrillard,
29:What I am, I don't know. I am the simulacrum of myself. ~ Jean Baudrillard,
30:The price we pay for the complexity of life is too high. ~ Jean Baudrillard,
31:Challenge, and not desire, lies at the heart of seduction. ~ Jean Baudrillard,
32:Ma è così sicuro che la corruzione debba essere sradicata? ~ Jean Baudrillard,
33:SeDuciR es MoRir ComO ReaLidaD y reProDuciRse CoMo IlusiOn ~ Jean Baudrillard,
34:[I]nside every computer, there is a hidden man being bored. ~ Jean Baudrillard,
35:Sadder than the beggar is the man who eats alone in public. ~ Jean Baudrillard,
36:Americans may have no identity, but they do have wonderful teeth. ~ Jean Baudrillard,
37:Forgetting the extermination is part of the extermination itself. ~ Jean Baudrillard,
38:The opposite of knowledge is not ignorance, but deceit and fraud. ~ Jean Baudrillard,
39:The desert is a natural extension of the inner silence of the body. ~ Jean Baudrillard,
40:Illusion is no longer possible, because the real is no longer possible. ~ Jean Baudrillard,
41:Art is no longer anything more than a kind of meta-language for banality. ~ Jean Baudrillard,
42:At the heart of pornography is sexuality haunted by its own disappearance. ~ Jean Baudrillard,
43:We are no longer dealing with historical events, but with places of collapse. ~ Jean Baudrillard,
44:Art does not die because there is no more art. It dies because there is too much. ~ Jean Baudrillard,
45:Art does not die because there is no more art; it dies because there is too much. ~ Jean Baudrillard,
46:It is always the same: once you are liberated, you are forced to ask who you are. ~ Jean Baudrillard,
47:Ogni “trasparenza” pone immediatamente il problema del suo contrario, il segreto. ~ Jean Baudrillard,
48:Take your desires for reality!" can be understood as the ultimate slogan of power. ~ Jean Baudrillard,
49:The whole world thus becomes integrated as a spectacle into the domestic universe. ~ Jean Baudrillard,
50:When the real is no longer what it used to be, nostalgia assumes its full meaning. ~ Jean Baudrillard,
51:Disneyland is presented as imaginary in order to make us believe that the rest is real. ~ Jean Baudrillard,
52:History that repeats itself turns to farce. Farce that repeats itself turns to history. ~ Jean Baudrillard,
53:We live in a world where there is more and more information, and less and less meaning. ~ Jean Baudrillard,
54:It is in love with its limitless horizontality, as New York may be with its verticality. ~ Jean Baudrillard,
55:Seduction is always more singular and sublime than sex and it commands the higher price. ~ Jean Baudrillard,
56:Desert is simply that: an ecstatic critique of culture, an ecstatic form of disappearance. ~ Jean Baudrillard,
57:I hesitate to deposit money in a bank. I am afraid I shall never dare to take it out again ~ Jean Baudrillard,
58:It only takes a politician believing in what he says for the others to stop believing him. ~ Jean Baudrillard,
59:The feminine seduces because it is never where it thinks it is, or where it thinks itself. ~ Jean Baudrillard,
60:We live in a world where there is more and more information, and less and less meaning.
   ~ Jean Baudrillard,
61:A negative judgment gives you more satisfaction than praise, provided it smacks of jealousy. ~ Jean Baudrillard,
62:There is no human reason to be here, except for the sheer ecstasy of being crowded together. ~ Jean Baudrillard,
63:Nothing is wholly obvious without becoming enigmatic. Reality itself is too obvious to be true. ~ Jean Baudrillard,
64:Fiction is not imagination. It is what anticipates imagination by giving it the form of reality. ~ Jean Baudrillard,
65:Melancholic and fascinated, such is our general situation in an era of involuntary transparency. ~ Jean Baudrillard,
66:Nothing is wholly obvious without becoming enigmatic. Reality itself is too obvious to be true . ~ Jean Baudrillard,
67:The desert is no longer a landscape, it is a pure form produced by the abstraction of all others. ~ Jean Baudrillard,
68:The sad thing about artificial intelligence is that it lacks artifice and therefore intelligence. ~ Jean Baudrillard,
69:Olumsuzlama dünyanın en basit şeyidir. Bu yüzden hedefte anlaşamayan büyük kitleler burda buluşur. ~ Jean Baudrillard,
70:Power is only too happy to make football bear a diabolical responsibility for stupefying the masses. ~ Jean Baudrillard,
71:it is dangerous to unmask images, since they dissimulate the fact that there is nothing behind them). ~ Jean Baudrillard,
72:Life itself is a quotation. ~ Jorge Luis Borges, quoted in Cool Memories (1987) by Jean Baudrillard, (trans. 1990) Ch. 5.,
73:Driving is a spectacular form of amnesia. Everything is to be discovered, everything to be obliterated. ~ Jean Baudrillard,
74:For everything that has not successfully transcended itself can only fall prey to revivals without end. ~ Jean Baudrillard,
75:The sickly cultural pathos which the whole of France indulges in, that fetishism of the cultural heritage. ~ Jean Baudrillard,
76:A series of accidents creates a positively light-hearted state, out of consideration for this strange power. ~ Jean Baudrillard,
77:It is not enough for theory to describe and analyze, it must itself be an event in the universe it describes. ~ Jean Baudrillard,
78:To dissimulate is to pretend not to have what one has. To simulate is to feign to have what one doesn't have. ~ Jean Baudrillard,
79:When you take away verisimilitude, you do not automatically find the veridical but, perhaps, the implausible. ~ Jean Baudrillard,
80:The Matrix is surely the kind of film about the matrix that the matrix would have been able to produce. ~ Jean Baudrillard,
81:Prophesying catastrophe is incredibly banal. The more original move is to assume that it has already happened. ~ Jean Baudrillard,
82:All contents of meaning are absorbed in the only dominant form of the medium. Only the medium can make an event. ~ Jean Baudrillard,
83:Hell of simulation, which is no longer one of torture, but of subtle, maleficent, elusive twisting of meaning... ~ Jean Baudrillard,
84:Photography is our exorcism. Primitive society had its masks, bourgeois society its mirrors. We have our images. ~ Jean Baudrillard,
85:In the beginning was the word. It was only afterwards that the Silence came.
The end itself has disappeared... ~ Jean Baudrillard,
86:It is from the death of the social that socialism will emerge, as it is from the death of God that religions emerge. ~ Jean Baudrillard,
87:It is exciting to hear one of your fondest ideas formulated in one fell swoop, better than you could have done yourself. ~ Jean Baudrillard,
88:Television knows no night. It is perpetual day. TV embodies our fear of the dark, of night, of the other side of things. ~ Jean Baudrillard,
89:There are only a few images that are not forced to provide meaning, or have to go through the filter of a specific idea. ~ Jean Baudrillard,
90:Animals have no unconscious, because they have a territory. Men have only had an unconscious since they lost a territory. ~ Jean Baudrillard,
91:Democracy is the menopause of Western society, the Grand Climacteric of the body social. Fascism is its middle-aged lust. ~ Jean Baudrillard,
92:We shall never resolve the enigma of the relation between the negative foundations of greatness and that greatness itself. ~ Jean Baudrillard,
93:The great person is ahead of their time, the smart make something out of it, and the blockhead, sets themselves against it. ~ Jean Baudrillard,
94:Each segment of the worm is directly reproduced as a whole worm, just as each cell of the American CEO can produce a new CEO. ~ Jean Baudrillard,
95:İnsanın yaşantısını paralize eden şeyin adı atom bombası atma tehdidi değildir. Yaşamımızı kanser eden şeyin adı caydırmadır. ~ Jean Baudrillard,
96:What one exorcises in this [imagery] way at little cost, and for the price of a few tears, will never in effect be reproduced ~ Jean Baudrillard,
97:The great person is ahead of their time, the smart make something out of it, and the blockhead, sets themselves against it.
   ~ Jean Baudrillard,
98:If you say, I love you, then you have already fallen in love with language, which is already a form of break up and infidelity. ~ Jean Baudrillard,
99:One has never said better how much "humanism", "normality", "quality of life" were nothing but the vicissitudes of profitability. ~ Jean Baudrillard,
100:The simulacrum is never that which conceals the truth--it is the truth which conceals that there is none. The simulacrum is true. ~ Jean Baudrillard,
101:Boredom is like a pitiless zooming in on the epidermis of time. Every instant is dilated and magnified like the pores of the face. ~ Jean Baudrillard,
102:Every woman is like a time-zone. She is a nocturnal fragment of your journey. She brings you unflaggingly closer to the next night. ~ Jean Baudrillard,
103:Gizlemek (dissimuler), sahip olunan şeye sahip değilmiş gibi yapmak; simüle etmek ise sahip olunmayan şeye sahipmiş gibi yapmaktır. ~ Jean Baudrillard,
104:It is the corpse of the bourgeoisie that separates us. With us, it is that class that is the carrier of the chromosome of banality. ~ Jean Baudrillard,
105:Postmodernity is the simultaneity of the destruction of earlier values and their reconstruction. It is renovation within ruination. ~ Jean Baudrillard,
106:We are simplified by technical manipulation.
And this manipulation goes off on a crazy course when we reach digital manipulation ~ Jean Baudrillard,
107:The transition from signs that dissimulate something to signs that dissimulate that there is nothing marks a decisive turning point. ~ Jean Baudrillard,
108:A thing which has lost its idea is like the man who has lost his shadow, and it must either fall under the sway of madness or perish. ~ Jean Baudrillard,
109:Cowardice and courage are never without a measure of affectation. Nor is love. Feelings are never true. They play with their mirrors. ~ Jean Baudrillard,
110:Toplumsal açıdan bir pazar ve iş olma işlevini yitiren, kültürel bir töz ya da bilimsel bir amaçtan yoksun kalan Üniversite çökmüştür. ~ Jean Baudrillard,
111:The surprises of thought are like those of love: they wear out. But here too you can carry on for a long time doing your conjugal duty. ~ Jean Baudrillard,
112:It is to the unknown one yields most impulsively; it is toward the unknown that one feels the most total, the most instinctive obligation. ~ Jean Baudrillard,
113:la presencia no se borra ante el vacío, se borra ante un redoblamiento de presencia que borra la oposición de la presencia y de la ausencia ~ Jean Baudrillard,
114:I am a terrorist and nihilist in theory as the others are with their weapons. Theoretical violence, not truth, is the only resource left us. ~ Jean Baudrillard,
115:This is what terrorism is occupied with as well: making real, palpable violence surface in opposition to the invisible violence of security. ~ Jean Baudrillard,
116:In the same way that we need statesmen to spare us the abjection of exercising power, we need scholars to spare us the abjection of learning. ~ Jean Baudrillard,
117:Imagine the amazing good fortune of the generation that gets to see the end of the world. This is as marvelous as being there in the beginning. ~ Jean Baudrillard,
118:I vote, I participate, I am present, I am concerned" - mirror of a paradoxical mockery, mirror of the indifference of all public signification. ~ Jean Baudrillard,
119:The presence is not deleted before the vacuum is cleared before a redoubling of presence that erases the opposition of the presence and absence ~ Jean Baudrillard,
120:It is the task of radical thought, since the world is given to us unintelligibly, to make it more unintelligible, more enigmatic, more fabulous. ~ Jean Baudrillard,
121:There is nothing funny about Halloween. This sarcastic festival reflects, rather, an infernal demand for revenge by children on the adult world. ~ Jean Baudrillard,
122:What you have to do is enter the fiction of America, enter America as fiction. It is, indeed, on this fictive basis that it dominates the world. ~ Jean Baudrillard,
123:it is with this same imperialism that present-day simulators attempt to make the real, all of the real, coincide with their models of simulation. ~ Jean Baudrillard,
124:We are fascinated by Ramses as Renaissance Christians were by the American Indians, those (human?) beings who had never known the word of Christ. ~ Jean Baudrillard,
125:For the heavenly fire no longer strikes depraved cities, it is rather the lens which cuts through ordinary reality like a laser, putting it to death. ~ Jean Baudrillard,
126:We need a visible past, a visible continuum, a visible myth of origin to reassure us as to our ends, since ultimately we have never believed in them. ~ Jean Baudrillard,
127:Information can tell us everything. It has all the answers. But they are answers to questions we have not asked, and which doubtless don't even arise. ~ Jean Baudrillard,
128:Information...exhausts itself in the staging of meaning...[and leads] not at all to a surfeit of innovation but to the very contrary, to total entropy ~ Jean Baudrillard,
129:It is the task of radical thought, since the world is given to us in unintelligibility, to make it more unintelligible, more enigmatic, more fabulous. ~ Jean Baudrillard,
130:In its artless cruelty, Dallas is superior to any "intelligent" critique that can be made of it. That is why intellectual snobberymeets its match here. ~ Jean Baudrillard,
131:Ciddi olmamak ve ciddi görünmek gerekiyor. Ya da ciddi gibi görünmeden ciddi olmak. Ciddi gibi görünmekle ciddi olmayı birleştirenler değersiz kişilerdir. ~ Jean Baudrillard,
132:In our culture, futility plays the role of transgression and fashion is condemned for having within it the force of the pure sign which signifies nothing. ~ Jean Baudrillard,
133:The real joy of writing lies in the opportunity of being able to sacrifice a whole chapter for a single sentence, a complete sentence for a single word... ~ Jean Baudrillard,
134:What is man if the signs that predate him have such power? A human race has to invent sacrifices equal to the natural cataclysmic order that surrounds it. ~ Jean Baudrillard,
135:Governing today means giving acceptable signs of credibility. It is like advertising and it is the same effect that is achieved - commitment to a scenario. ~ Jean Baudrillard,
136:Man has become less rational than his own objects, which now run ahead of him, so to speak, organizing his surroundings and thus appropriating his actions. ~ Jean Baudrillard,
137:Twins were deified, and sacrificed, in a more savage culture: hypersimilitude was equivalent to the murder of the original, and thus to a pure non-meaning. ~ Jean Baudrillard,
138:The abjection of our political situation is the only true challenge today. Only facing up to this situation in all its desperation can help us get out of it. ~ Jean Baudrillard,
139:Today's terrorism is not the product of a traditional history of anarchism, nihilism, or fanaticism. It is instead the contemporary partner of globalization. ~ Jean Baudrillard,
140:So-called "realist" photography does not capture the "what is." Instead, it is preoccupied with what should not be, like the reality of suffering for example. ~ Jean Baudrillard,
141:Never resist a sentence you like, in which language takes its own pleasure and in which, after having abused it for so long, you are stupefied by its innocence. ~ Jean Baudrillard,
142:Paradoks yani bombalar tertemiz nesnelerdir. Sahip oldukları tek kirletici özellik patlamadıkları zaman çevreye saçtıkları bir güvenlik ve denetleme sistemidir. ~ Jean Baudrillard,
143:Jean Baudrillard is a friend of mine, I do not agree with him on that one! For me, the significance of the war in Kosovo was that it was a war that moved into space. ~ Paul Virilio,
144:Y a-t-il plus belle parodie de l'éthique de la valeur que de se soumettre avec toute l'intransigeance de la vertu aux données du hasard ou à l'absurdité d'une règle? ~ Jean Baudrillard,
145:You think you photograph a particular scene for the pleasure it gives. In fact it's the scene that wants to be photographed. You're merely an extra in the production. ~ Jean Baudrillard,
146:At male strip shows, it is still the women that we watch, the audience of women and their eager faces. They are more obscene than if they were dancing naked themselves. ~ Jean Baudrillard,
147:The order of the world is always right - such is the judgment of God. For God has departed, but he has left his judgment behind, the way the Cheshire Cat left his grin. ~ Jean Baudrillard,
148:Tukenmeye baslayan bir politika dunyasiyla birlikte Cumhurbaskanlari, ilkel toplumlarda bir iktidar kuklasindan baska bir sey olmayan kabile seflerine benzemektedirler. ~ Jean Baudrillard,
149:It is the real, and not the map, whose vestiges subsist here and there, in the deserts which are no longer those of the Empire but our own: The desert of the real itself. ~ Jean Baudrillard,
150:All of [the] activities here have a surreptitious end-of-the-world feel to them:... these joggers sleepwalking in the mist like shadow's who have escaped from Plato's cave ~ Jean Baudrillard,
151:Le monde nous a été donné comme énigmatique et inintelligible, et la tâche de la pensée est de le rendre, si possible, encore plus énigmatique et encore plus inintelligible. ~ Jean Baudrillard,
152:Simulation is the situation created by any system of signs when it becomes sophisticated enough, autonomous enough, to abolish its own referent and to replace it with itself. ~ Jean Baudrillard,
153:In order for ethnology to live, its object must die; by dying, the object takes its revenge for being 'discovered' and with its death defies the science that wants to grasp it. ~ Jean Baudrillard,
154:The world is not dialectical - it is sworn to extremes, not to equilibrium, sworn to radical antagonism, not to reconciliation or synthesis. This is also the principle of evil. ~ Jean Baudrillard,
155:Böyle bir skandalın ifşâ edilmesi yasalara saygı duyulduğunu göstermektedir. Belki de Watergate’in başarabildiği tek şey herkesi Watergate’in bir skandal olduğuna inandırmaktır. ~ Jean Baudrillard,
156:One of the pleasures of travel is to dive into places where others are compelled to live and come out unscathed, full of the malicious pleasure of abandoning them to their fate. ~ Jean Baudrillard,
157:Images have become our true sex objects. It is this promiscuity and the ubiquity of images, this viral contamination of images which are the fatal characteristics of our culture. ~ Jean Baudrillard,
158:The need to speak, even if one has nothing to say, becomes more pressing when one has nothing to say, just as the will to live becomes more urgent when life has lost its meaning. ~ Jean Baudrillard,
159:the neighborhood is nothing but a protective zone- remodeling, disinfection, a snobbish and hygenic design- but above all in a figurative sense: it is a machine for making emptiness. ~ Jean Baudrillard,
160:[deconstruction and other French theories] was the gift of the French. They gave Americans a language they did not need. It was like the Statue of Liberty. Nobody needs French theory. ~ Jean Baudrillard,
161:If you are prepared to accept the consequences of your dreams then you must still regard America today with the same naive enthusiasm as the generations that discovered the New World. ~ Jean Baudrillard,
162:The new shopping malls make possible the synthesis of all consumer activities, not least of which are shopping, flirting with objects, idle wandering, and all the permutations of these. ~ Jean Baudrillard,
163:Our sentimentality toward animals is a sure sign of the disdain in which we hold them. Sentimentality is nothing but the infinitely degraded form of bestiality, the racist commiseration. ~ Jean Baudrillard,
164:The confrontation between America and Europe reveals not so much a rapprochement as a distortion, an unbridgeable rift. There isn't just a gap between us, but a whole chasm of modernity. ~ Jean Baudrillard,
165:Deep down, the US, with its space, its technological refinement, its bluff good conscience, even in those spaces which it opens up for simulation, is the only remaining primitive society. ~ Jean Baudrillard,
166:Today cinema can place all its talent, all its technology in the service of reanimating what it itself contributed to liquidating. It only resurrects ghosts, and it itself is lost therein. ~ Jean Baudrillard,
167:It is useless to dream of revolution through content, useless to dream of a revelation through form, because the medium and the real are now in a single nebula whose truth is indecipherable. ~ Jean Baudrillard,
168:There is no more hope for meaning. And without a doubt this is a good thing: meaning is mortal. Appearances, they, are immortal, invulnerable to the nihilism. This is where seduction begins. ~ Jean Baudrillard,
169:All liberation affects Good and Evil equally. The liberation of morals and minds entails crimes and catastrophes. The liberation of law and pleasure leads inevitably to the liberation of crime. ~ Jean Baudrillard,
170:If you assume any rate of improvement at all then the games will become indistinguishable from reality. It would seem to follow that the odds that we are in base reality would be one in billions. ~ Jean Baudrillard,
171:Santa Barbara is a paradise; Disneyland is a paradise; the U.S. is a paradise. Paradise is just paradise. Mournful, monotonous, and superficial though it may be, it is paradise. There is no other. ~ Jean Baudrillard,
172:Children are simultaneously required to constitute themselves as autonomous subjects, responsible, free and conscious, and to constitute themselves as submissive, inert, obedient, conforming objects. ~ Jean Baudrillard,
173:Laughter on American television has taken the place of the chorus in Greek tragedy. It is unrelenting; the news, the stock-exchange reports, and the weather forecast are about the only things spared. ~ Jean Baudrillard,
174:Sorumluluk, denetleme, sansür ve kendi kendini caydırma olayı her zaman için sahip olunan güç ve silahlardan daha hızlı bir tempoda gelişmektedir. Zaten toplumsal düzenin sırrı da burada yatmaktadır. ~ Jean Baudrillard,
175:Simultaneously, in the most complete ambiguity, they [media] propagate the brutal charm of the terrorist act, they are themselves terrorists, insofar as they themselves march to the tune of seduction. ~ Jean Baudrillard,
176:With the truth, you need to get rid of it as soon as possible and pass it on to someone else. As with illness, this is the only way to be cured of it. The person who keeps truth in his hands has lost. ~ Jean Baudrillard,
177:Birey, televizyondaki Sudan İç Savaşını herhangi bir tuvalet kağıdı reklamıyla aynı duyarsızlıkla izlemektedir. Televizyonu kapattıktan sonra, Sudan’da ki iç savaş devam etse bile, onun için bitmiştir. ~ Jean Baudrillard,
178:Man has lost the basic skill of the ape, the ability to scratch its back. Which gave it extraordinary independence, and the liberty to associate for reasons other than the need for mutual back-scratching. ~ Jean Baudrillard,
179:nós somos apenas episodicamente condutores de sentido, no essencial e em profundidade nós nos comportamos como massa, vivendo a maior parte do tempo num modo pânico ou aleatório, aquém ou além do sentido. ~ Jean Baudrillard,
180:I hesitate to deposit money in a bank. I am afraid I shall never dare to take it out again. When you go to confession and entrust your sins to the safe-keeping of the priest, do you ever come back for them? ~ Jean Baudrillard,
181:Just as the waste of time nourishes the hell of leisure, so technological wastes nourish the hell of war. Wastes which incarnate the secret violence of this society, uncoerced and non-degradable defecation. ~ Jean Baudrillard,
182:One can speak of an alterity of desire - a paradigm defined outside the tired, tacitly accepted regime, but one comes up short when attempting to posit a framework of desire beyond available, known desires. ~ Jean Baudrillard,
183:Everywhere one seeks to produce meaning, to make the world signify, to render it visible. We are not, however, in danger of lacking meaning; quite the contrary, we are gorged with meaning and it is killing us. ~ Jean Baudrillard,
184:Estamos portanto no ponto paradoxal em que as massas se recusam ao batismo do social, que é ao mesmo tempo o do sentido e da liberdade. Não fazemos delas uma nova e gloriosa referência. Porque elas não existem. ~ Jean Baudrillard,
185:Protect everything, detect everything, contain everything - obsessional society. Save time. Save money. Save our souls - phobic society. Low tar. Low energy. Low calories. Low sex. Low speed - anorexic society. ~ Jean Baudrillard,
186:Terrorism, like viruses, is everywhere. There is a global perfusion of terrorism, which accompanies any system of domination as though it were its shadow, ready to activate itself anywhere, like a double agent. ~ Jean Baudrillard,
187:The very definition of the real becomes: that of which it is possible to give an equivalent reproduction. The real is not only what can be reproduced, but that which is always already reproduced. The hyper real. ~ Jean Baudrillard,
188:Perhaps our eyes are merely a blank film which is taken from us after our deaths to be developed elsewhere and screened as our life story in some infernal cinema or dispatched as microfilm into the sidereal void. ~ Jean Baudrillard,
189:A successful object is one which exists beyond its own reality, which creates a dual (and not merely interactlve) relation (with its users also), a relation of contradiction, misappropriation and destablilisation. ~ Jean Baudrillard,
190:Belli bir doneme ait filmler yeni bicimleriyle yeni bicimleriyle yeniden gundeme getirilmeye calisilmaktadir. Oysa bu iki film tipi arasindaki fark, gercek insanla ona benzeyen otomat arasindaki farki gibidir. | 75 ~ Jean Baudrillard,
191:The image is not a medium for which we have to find the proper use. It is what it is and it is beyond all our moral considerations. It is by its essence immoral, and the world's becoming-image is an immoral process. ~ Jean Baudrillard,
192:The obese is in a total delirium. For he is not only large, of a size opposed to normal morphology: he is larger than large. He no longer makes sense in some distinctive opposition, but in his excess, his redundancy. ~ Jean Baudrillard,
193:There exists, between people in love, a kind of capital held by each. This is not just a stock of affects or pleasure, but also the possibility of playing double or quits with the share you hold in the other's heart. ~ Jean Baudrillard,
194:A hyperreal henceforth sheltered from the imaginary, and from any distinction between the real and the imaginary, leaving room only for the orbital recurrence of models and for the simulated generation of differences. ~ Jean Baudrillard,
195:What do Chile, Biafra, the boat people, Bologna, or Poland matter? All of that comes to be annihilated on the television screen. We are in the era of events without consequences (and of theories without consequences). ~ Jean Baudrillard,
196:A society which allows an abominable event to burgeon from its dung heap and grow on its surface is like a man who lets a fly crawl unheeded across his face or saliva dribble from his mouth -- either epileptic or dead. ~ Jean Baudrillard,
197:Sadder than destitution, sadder than a beggar is the man who eats alone in public. Nothing more contradicts the laws of man or beast, for animals always do each other the honor of sharing or disputing each other's food. ~ Jean Baudrillard,
198:The era of the political was one of anomie: crisis, violence, madness and revolution. The era of the trans-political is that of anomaly: an aberration of no consequence, contemporaneous with the event of no consequence. ~ Jean Baudrillard,
199:There is nothing more mysterious than a TV set left on in an empty room. It is even stranger than a man talking to himself or a woman standing dreaming at her stove. It is as if another planet is communicating with you. ~ Jean Baudrillard,
200:The cities of the world are concentric, isomorphic, synchronic. Only one exists and you are always in the same one. It's the effect of their permanent revolution, their intense circulation, their instantaneous magnetism. ~ Jean Baudrillard,
201:The Yuppies are not defectors from revolt, they are a new race, assured, amnestied, exculpated, moving with ease in the world of performance, mentally indifferent to any objective other than that of change and advertising. ~ Jean Baudrillard,
202:The only benefit of a Campbell's soup can by Andy Warhol (and it is an immense benefit) is that it releases us from the need to decide between beautiful and ugly, between real and unreal, between transcendence and immanence. ~ Jean Baudrillard,
203:‘Aphorizein’, from which we get the word ‘aphorism’, means to retreat to such a distance that a horizon of thought is formed which never again closes on itself. ~ Jean Baudrillard (1929–2007), French philosopher and writer. Cool Memories V (2006),
204:To love someone is to isolate him from the world, wipe out every trace of him, dispossess him of his shadow, drag him into a murderous future. It is to circle around the other like a dead star and absorb him into a black light. ~ Jean Baudrillard,
205:To dissimulate is to pretend not to have what one has. To simulate is to feign to have what one doesn't have. One implies a presence, the other an absence. But it is more complicated than that because simulating is not pretending ~ Jean Baudrillard,
206:The only weapon of power, its only strategy against this defection, is to reinject the real and the referential everywhere, to persuade us of the reality of the social, of the gravity of the economy and the finalities of production. ~ Jean Baudrillard,
207:Everywhere today, in fact, the ideology of competition gives way to a 'philosophy' of self-fulfillment. In a more integrated society individuals no longer compete for the possession of goods, they actualize themselves in consumption. ~ Jean Baudrillard,
208:Pretending, or dissimulating, leaves the principle of reality intact: the difference is always clear, it is simply masked, whereas simulation threatens the difference between the "true" and the "false," the "real" and the "imaginary. ~ Jean Baudrillard,
209:Terror is as much a part of the concept of truth as runniness is of the concept of jam. We wouldn't like jam if it didn't, by its very nature, ooze. We wouldn't like truth if it wasn't sticky, if, from time to time, it didn't ooze blood. ~ Jean Baudrillard,
210:If you do not lend your car, your fountain pen or your wife to anyone, that is because these objects, according to the logic of jealously, are narcissistic equivalents of the ego: to lose them, or for them to be damaged, means castration. ~ Jean Baudrillard,
211:Speed is simply the rite that initiates us into
emptiness: a nostalgic desire for forms to revert to immobility, concealed beneath the very intensification of their mobility. Akin to the nostalgia for living forms that haunts geometry. ~ Jean Baudrillard,
212:If everything is perfect, language is useless. This is true for animals. If animals don't speak, it's because everything's perfect for them. If one day they start to speak, it will be because the world has lost a certain sort of perfection. ~ Jean Baudrillard,
213:We are no longer in a state of growth; we are in a state of excess. We are living in a society of excrescence. The boil is growing out of control, recklessly at cross purposes with itself, its impacts multiplying as the causes disintegrate. ~ Jean Baudrillard,
214:In days gone by, we were afraid of dying in dishonor or a state of sin. Nowadays, we are afraid of dying fools. Now the fact is that there is no Extreme Unction to absolve us of foolishness. We endure it here on earth as subjective eternity. ~ Jean Baudrillard,
215:The most embarrassing part of the film is that the new problem posed by simulation is confused with its classical, Platonic treatment ... The Matrix is surely the kind of film about the matrix that the matrix would have been able to produce. ~ Jean Baudrillard,
216:Deep down, no one really believes they have a right to live. But this death sentence generally stays tucked away, hidden beneath the difficulty of living. If that difficulty is removed from time to time, death is suddenly there, unintelligibly. ~ Jean Baudrillard,
217:For me, the photography, in its purest form, is a variant of the fable. Another way of saving the appearances - a way of signifying, through this fabulous capture, that this supposed real world is always about to lose its meaning and its reality. ~ Jean Baudrillard,
218:The war was won on both sides: by the Vietnamese on the ground, by the Americans in the electronic mental space. And if the one side won an ideological and political victory, the other made Apocalypse Now and that has gone right around the world. ~ Jean Baudrillard,
219:The hyperreal is the abolition of the real not by violent destruction, but by its assumption, elevation to the strength of the model. Anticipation, deterrence, preventive transfiguration, etc.: the model acts as a sphere of absorption of the real. ~ Jean Baudrillard,
220:So, there is no longer striking, nor work, but both simultaneously, that is to say something else: a magic of work, a trompel'oeil, a scenodrama (so as not to say a melodrama) of production, a collective dramaturgy on the empty stage of the social. ~ Jean Baudrillard,
221:The parallel between these animals sick from surplus value and humans sick from industrial concentration is illuminating. (...) Against the industrial organization of death, animals have no other recourse, no other possible defiance, except suicide. ~ Jean Baudrillard,
222:Today abstraction is no longer that of the map, the double, the mirror, or the concept. Simulation is no longer that of a territory, a referential being, or a substance. It is the generation by models of a real without origin or reality: a hyperreal. ~ Jean Baudrillard,
223:Deep down, no one really believes they have a right to live. But this death sentence generally stays cosily tucked away, hidden beneath the difficulty of living. If that difficulty is removed from time to time, death is suddenly there, unintelligibly. ~ Jean Baudrillard,
224:If everything on television is, without exception, part of a low-calorie (or even no-calorie) diet, then what good is it complaining about the adverts? By their worthlessness, they at least help to make the programmes around them seem of a higher level. ~ Jean Baudrillard,
225:Savaş ahlâkıyla yüce savaş “değerlerinden” söz edenler fazla üzülmesinler: Çünkü savaş bir simülakra benzediği zaman bile insana yeterince acı çektirebilmekte ve sonuç olarak bu savaşın gazileri de diğerleriyle aynı düzeyde bir değere sahip olabilmektedirler. ~ Jean Baudrillard,
226:Even the Middle Ages, which condemned and punished animals in due form, was in this way much closer to them than we are. They held them to be guilty: which was a way of honoring them. We take them for nothing, and it is on this basis that we are "human" with them. ~ Jean Baudrillard,
227:Imagine the amazing good fortune of the generation that gets to see the end of the world. This is as marvelous as being there at the beginning. How could one not wish for that with all one’s heart? How could one not lend one’s feeble resources to bringing it about? ~ Jean Baudrillard,
228:Bir başka deyişle kitlelerin Beaubourg’a koşmalarının nedeni yüzlerce yıldır kendilerini yoran, bıktıran bu kültür karşısında salya akıtmak değil, her zaman nefret etmiş oldukları bir kültürün yasını tutma fırsatını kitle hâlinde ilk kez ellerine geçirmiş olmalarıdır. ~ Jean Baudrillard,
229:e, assim como as sociedades primitivas foram devastadas pela explosão por não terem sabido controlar durante mais tempo o processo implosivo, assim nossas culturas começam a ser devastadas pela implosão por não terem sabido controlar e equilibrar o processo explosivo. ~ Jean Baudrillard,
230:It is perhaps not a surprise that photography developed as a technological medium in the industrial age, when reality started to disappear. It is even perhaps the disappearance of reality that triggered this technical form. Reality found a way to mutate into an image. ~ Jean Baudrillard,
231:The day the world ends, no one will be there, just as no one was there when it began. This is a scandal. Such a scandal for the human race that it is indeed capable collectively, out of spite, of hastening the end of the world by all means just so it can enjoy the show. ~ Jean Baudrillard,
232:Business owners are like joggers. If you stop a jogger, he goes on running on the spot. If you drag an owner away from his business, he goes on running on the spot, pawing the ground, talking business. He never stops hurtling onwards, making decisions and executing them. ~ Jean Baudrillard,
233:The desert is a natural extension of the inner silence of the body. If humanity's language, technology, and buildings are an extension of its constructive faculties, the desert alone is an extension of its capacity for absence, the ideal schema of humanity's disappearance. ~ Jean Baudrillard,
234:Pornography is the quadraphonics of sex. It adds a third and fourth track to the sexual act. It is the hallucination of detail that rules. Science has already habituated us to this microscopics, this excess of the real in its microscopic detail, this voyeurism of exactitude. ~ Jean Baudrillard,
235:Açılışının ertesi günü kalabalık tarafından demonte edilerek, kaçırılacak bir Beaubourg, bu kültürel demokrasi ve saydamlık adlı saçma meydan okuma düşüncesine karşı verilebilecek en güzel yanıt olabilirdi. Herkes bu fetişleştirilmiş kültürden birer fetiş-somun götürebilirdi. ~ Jean Baudrillard,
236:Patlama hep bir vaat, bir umut ışığı olmuştur. Örneğin Harrisburg’de herkes filmdeki gibi nükleer patlamanın gerçekleşeceği ânı beklemekte ve patlasa da biz de şu ne idüğü belirsiz panik duygusuyla caydırma amaçlı nükleer patlama düşüncesinden kurtulsak diyecek hâle gelmektedir. ~ Jean Baudrillard,
237:How many faces, how many bodies can you recognize, with your eyes closed, only by touching them? Have you ever closed your eyes and acted unconsciously? Or loved someone so blindly, you could almost feel their energy in a dark room and be moved by the powerful touch of their ideas? ~ Jean Baudrillard,
238:We are becoming like cats, slyly parasitic, enjoying an indifferent domesticity. Nice and snug in the social, our historic passions have withdrawn into the glow of an artificial coziness, and our half-closed eyes now seek little other than the peaceful parade of television pictures. ~ Jean Baudrillard,
239:Neither dead nor alive, the hostage is suspended by an incalculable outcome. It is not his destiny that awaits for him, nor his own death, but anonymous chance, which can only seem to him something absolutely arbitrary. He is in a state of radical emergency, of virtual extermination. ~ Jean Baudrillard,
240:We have dreamt of every woman there is, and dreamt too of the miracle that would bring us the pleasure of being a woman, for women have all the qualities - courage, passion, the capacity to love, cunning - whereas all our imagination can do is naively pile up the illusion of courage. ~ Jean Baudrillard,
241:Contact with men who wield power and authority still leaves an intangible sense of repulsion. It's very like being in close proximity to fecal matter, the fecal embodiment of something unmentionable, and you wonder what it is made of and when it acquired its historically sacred character. ~ Jean Baudrillard,
242:Mistakes, scandals, and failures no longer signal catastrophe. The crucial thing is that they be made credible, and that the public be made aware of the efforts being expended in that direction. The marketing immunity of governments is similar to that of the major brands of washing powder. ~ Jean Baudrillard,
243:Power itself must be abolished -and not solely because of a refusal to be dominated, which is at the heart of all traditional struggles- but also, just as violently, in the refusal to dominate. Intelligence cannot, can never be in power because intelligence consists of this double refusal. ~ Jean Baudrillard,
244:Oysa tüm düşleri elinden alınmış bir dünyaya gerçeklik egemen olabilir mi? Gerçeklikten ibaret bir dünya oluşturmaya çalıştığımız ölçüde elimiz ayağımıza dolaşmakta ve bu gerçeklikten giderek uzaklaşmaktayız. Gerçekleştiği an ortadan kaybolmaya başlayan bir gerçeklik evreni içinde yaşıyoruz. ~ Jean Baudrillard,
245:America is the original version of modernity. We are the dubbed or subtitled version. America ducks the question of origins; it cultivates no origin or mythical authenticity; it has no past and no founding truth. Having known no primitive accumulation of time, it lives in a perpetual present. ~ Jean Baudrillard,
246:Every photographed object is merely the trace left behind by the disappearance of all the rest. It is an almost perfect crime, an almost total resolution of the world, which merely leave the illusion of a particular object shining forth, the image of which then becomes an impenetrable enigma. ~ Jean Baudrillard,
247:We are all hostages, and we are all terrorists. This circuit has replaced that other one of masters and slaves, the dominating and the dominated, the exploiters and the exploited. It is worse than the one it replaces, but at least it liberates us from liberal nostalgia and the ruses of history. ~ Jean Baudrillard,
248:The repentant, run-to-seed ultra-Leftists who have converted to humanitarianism, artificial inseminators of the widow and the orphan, themselves orphans of reality and malades imaginaires of politics, premature ejaculators of posthistory and hyperchondriacs of the dead body of ideology and morality. ~ Jean Baudrillard,
249:Smile and others will smile back. Smile to show how transparent, how candid you are. Smile if you have nothing to say. Most of all, do not hide the fact you have nothing to say nor your total indifference to others. Let this emptiness, this profound indifference shine out spontaneously in your smile. ~ Jean Baudrillard,
250:Computer science only indicates the retrospective omnipotence of our technologies. In other words, an infinite capacity to process data (but only data -- i.e. the already given) and in no sense a new vision. With that science, we are entering an era of exhaustivity, which is also an era of exhaustion. ~ Jean Baudrillard,
251:Cities are distinguished by the catastrophic forms they presuppose and which are a vital part of their essential charm. New York is King Kong, or the blackout, or vertical bombardment: Towering Inferno. Los Angeles is the horizontal fault, California breaking off and sliding into the Pacific: Earthquake. ~ Jean Baudrillard,
252:Here in the U.S., culture is not that delicious panacea which we Europeans consume in a sacramental mental space and which has its own special columns in the newspapers - and in people's minds. Culture is space, speed, cinema, technology. This culture is authentic, if anything can be said to be authentic. ~ Jean Baudrillard,
253:The clones are already there; the virtual beings are already there. We are all replicants! We are so in the sense that, as in Blade Runner, it is already almost impossible to distinguish properly human behaviour from its projection on the screen, from its double in the image and its computerized prostheses. ~ Jean Baudrillard,
254:Postmodernity is said to be a culture of fragmentary sensations, eclectic nostalgia, disposable simulacra, and promiscuous superficiality, in which the traditionally valued qualities of depth, coherence, meaning, originality, and authenticity are evacuated or dissolved amid the random swirl of empty signals. ~ Jean Baudrillard,
255:The multiplication of individual sects should not fool us: the important point is that the whole of America is preoccupied with the sect as a moral institution, with its immediate demand for beatification, its material efficacity, its compulsion for justification, and doubtless also with its madness and frenzy. ~ Jean Baudrillard,
256:A woman spent all Christmas Day in a telephone box without ringing anyone. If someone comes to phone, she leaves the box, then resumes her place afterwards. No one calls her either, but from a window in the street, someone watched her all day, no doubt since they had nothing better to do. The Christmas syndrome. ~ Jean Baudrillard,
257:If we consider the superiority of the human species, the size of its brain, its powers of thinking, language and organization, we can say this: were there the slightest possibility that another rival or superior species might appear, on earth or elsewhere, man would use every means at his disposal to destroy it. ~ Jean Baudrillard,
258:não há equivalente ao caráter cego, não-representativo, desprovido de sentido, do ato terrorista, senão o comportamento cego, desprovido de sentido e além da representação que é o das massas. Eles têm isso de comum porque são a forma atual mais radical, mais exacerbada, de negação de qualquer sistema representativo. ~ Jean Baudrillard,
259:But this aura of an artificial menace was still necessary to conceal that they [Presidents] were no longer anything but the mannequins of power. Formerly, the king (also the god) had to die, therein lay his power. Today, he is miserably forced to feign death, in order to preserve the blessing of power. But it is lost. ~ Jean Baudrillard,
260:The strategy of power has long seemed founded on the apathy of the masses. The more passive they were, the more secure it was. But this logic is only characteristic of the bureaucratic and centralist phase of power. And it is this which today turns against it: the inertia it has fostered becomes the sign of its death. ~ Jean Baudrillard,
261:Todos os grandes esquemas da razão sofreram o mesmo destino. Eles só descreveram sua trajetória, só seguiram o curso de sua história no diminuto topo da camada social detentora do sentido (e em particular do sentido social), mas no essencial somente penetraram nas massas ao preço de um desvio, de uma distorção radical. ~ Jean Baudrillard,
262:Çocuklar bir yanda özerk, sorumlu, özgür ve bilinçli varlıklar olmak zorundayken öte yandan boyun eğmek, tepki göstermemek, itaat etmek ve kurallara uymak zorundadırlar. Çocuk, bütün bu alanlarda mücadele etmek durumundadır. Örneğin, uymak zorunda kaldığı çelişkili bir mecburiyete ikili bir stratejiyle karşı koymaktadır. ~ Jean Baudrillard,
263:Are the mass media on the side of the power in the manipulation of the masses, or are they on the side of the masses in the liquidation of meaning, in the violence perpetrated on meaning, and in fascination? Is it the media that induce fascination in the masses, or is it the masses who direct the media into the spectacle? ~ Jean Baudrillard,
264:The liberated man is not the one who is freed in his ideal reality, his inner truth, or his transparency; he is the man who changes spaces, who circulates, who changes sex, clothes, and habits according to fashion, rather than morality, and who changes opinions not as his conscience dictates but in response to opinion polls. ~ Jean Baudrillard,
265:The sumptuous age of stars and images is reduced to a few artificial tornado effects, pathetic fake buildings, and childish tricks which the crowd pretends to be taken in by to avoid feeling too disappointed. Ghost towns, ghost people. The whole place has the same air of obsolescence about it as Sunset or Hollywood Boulevard. ~ Jean Baudrillard,
266:Laughter on American television has taken the place of the chorus in Greek tragedy. In other countries, the business of laughing is left to the viewers. Here, their laughter is put on the screen, integrated into the show. It is the screen that is laughing and having a good time. You are simply left alone with your consternation. ~ Jean Baudrillard,
267:In order to understand the intensity of ritual forms, one must rid oneself of the idea that all happiness derives from nature, and all pleasure from the satisfaction of a desire. On the contrary, games, the sphere of play, reveal a passion for rules, a giddiness born of rules, and a force that comes from ceremony, and not desire. ~ Jean Baudrillard,
268:The price we pay for the complexity of life is too high. When you think of all the effort you have to put in -telephonic, technological and relational -to alter even the slightest bit of behavior in this strange world we call social life, you are left pining for the straightforwardness of primitive peoples and their physical work. ~ Jean Baudrillard,
269:As the end of the century approaches, all our culture is like the culture of flies at the beginning of winter. Having lost their agility, dreamy and demented, they turn slowly about the window in the first icy mists of morning. They give themselves a last wash and brush-up, their oscillated eyes roll, and they fall down the curtains. ~ Jean Baudrillard,
270:Politicians - power itself - are abject because they merely embody the profound contempt people have for their own lives. One should be grateful to the politicians for accepting the abstractness of power, and ridding others of its burden. This inevitably kills them but they get their revenge by passing onto others the corpse of power. ~ Jean Baudrillard,
271:You need an infinite stretch of time ahead of you to start to think, infinite energy to make the smallest decision. The world is getting denser. The immense number of useless projects is bewildering. Too many things have to be put in to balance up an uncertain scale. You can't disappear anymore. You die in a state of total indecision. ~ Jean Baudrillard,
272:You need an infinite stretch of time ahead of you to start to think, infinite energy to make the smallest decision. The world is getting denser. The immense number of useless projects is bewildering. Too many things have to be put in to balance up an uncertain scale. You can't disappear anymore. You die in a state of total indecision. ~ Jean Baudrillard,
273:Kitschis one of the major categories of the modern object. Knick-knacks, rustic odds-and-ends, souvenirs, lampshades, and African masks: the kitsch-object is collectively this whole plethora of "trashy," sham or faked objects, this whole museum of junk which proliferates everywhere.... Kitsch is the equivalent to the "cliché" in discourse. ~ Jean Baudrillard,
274:... the age of simulation thus begins with a liquidation of all referentials - worse: by their artificial resurrection in systems of signs, a more ductile material than meaning... It is no longer a question of imitation, nor of reduplication, nor even of parody. It is rather a question of substituting signs of the real for the real itself. ~ Jean Baudrillard,
275:Depression moods lead, almost invariably, to accidents. But, when they occur, our mood changes again, since the accident shows we can draw the world in our wake, and that we still retain some degree of power even when our spirits are low. A series of accidents creates a positively light-hearted state, out of consideration for this strange power. ~ Jean Baudrillard,
276:If being a nihilist, is carrying, to the unbearable limit of hegemonic systems, this radical trait of derision and of violence, this challenge that the system is summoned to answer through its own death, then I am a terrorist and nihilist in theory as the others are with their weapons. Theoretical violence, not truth, is the only resource left us. ~ Jean Baudrillard,
277:What happens on the other side of the truth, not in what would be false, but in what is more true than the true, more real than the real? Bizarre effects, certainly, and sacrileges, much more destructive of the order of truth than its pure negation. Singular and murderous power of the potentialization of the truth, of the potentialization of the real. ~ Jean Baudrillard,
278:As for freedom, it will soon cease to exist in any shape or form. Living will depend upon absolute obedience to a strict set of arrangements, which it will no longer be possible to transgress. The air traveler is not free. In the future, life's passengers will be even less so: they will travel through their lives fastened to their (corporate) seats. ~ Jean Baudrillard,
279:The US ... cultivates no origin or mythical authenticity; it has no past and no founding truth ... it lives in a perpetual present. in the US everything human is artificial. The country is without hope. What is arresting here is ... both the absence of architecture in the cities and the dizzying absence of emotion and character in the faces and bodies. ~ Jean Baudrillard,
280:It is not enough for theory to describe and analyze, it must itself be an event in the universe it describes. In order to do this theory must partake of and become the acceleration of this logic. It must tear itself from all referents and take pride only in the future. Theory must operate on time at the cost of a deliberate distortion of present reality. ~ Jean Baudrillard,
281:Fiction is not imagination. It is what anticipates imagination by giving it the form of reality. This is quite opposite to our own natural tendency which is to anticipate reality by imagining it, or to flee from it by idealizing it. That is why we [Europeans] shall never inhabit true fiction; we are condemned to the imaginary and nostalgia for the future. ~ Jean Baudrillard,
282:One of life's primal situations; the game of hide and seek. Oh, the delicious thrill of hiding while the others come looking for you, the delicious terror of being discovered, but what panic when, after a long search, the others abandon you! You mustn't hide too well. You mustn't be too good at the game. The player must never be bigger than the game itself. ~ Jean Baudrillard,
283:But what if God himself can be simulated, that is to say can be reduced to signs that constitute faith? Then the whole system becomes weightless, it is no longer anything but a gigantic simulacrum - not unreal, but simulacrum, that is to say never exchanged for the real, but exchanged for itself, in an uninterrupted circuit without reference or circumference. ~ Jean Baudrillard,
284:Nothing evokes the end of the world more than a man running straight ahead on a beach, swathed in the sounds of his walkman . . . Primitives, when in despair, would commit suicide by swimming out to sea until they could swim no longer. The jogger commits suicide by running up and down the beach. His eyes are wild, saliva drips from his mouth. Do not stop him. ~ Jean Baudrillard,
285:The skylines lit up at dead of night, the air-conditioning systems cooling empty hotels in the desert and artificial light in the middle of the day all have something both demented and admirable about them. The mindless luxury of a rich civilization, and yet of a civilization perhaps as scared to see the lights go out as was the hunter in his primitive night. ~ Jean Baudrillard,
286:Everything is destined to reappear as simulation. Landscapes as photography, woman as the sexual scenario, thoughts as writing, terrorism as fashion and the media, events as television. Things seem only to exist by virtue of this strange destiny. You wonder whether the world itself isn’t just here to serve as advertising copy in some other world.’ Jean Baudrillard, ~ Philip K Dick,
287:The media represents world that is more real than reality that we can experience. People lose the ability to distinguish between reality and fantasy. They also begin to engage with the fantasy without realizing what it really is. They seek happiness and fulfillment through the simulacra of reality, e.g. media and avoid the contact/interaction with the real world. ~ Jean Baudrillard,
288:The media represents world that is more real than reality that we can experience. People lose the ability to distinguish between reality and fantasy. They also begin to engage with the fantasy without realizing what it really is.
They seek happiness and fulfilment through the simulacra of reality, e.g. media and avoid the contact/interaction with the real world. ~ Jean Baudrillard,
289:It is a world completely rotten with wealth, power, senility, indifference, puritanism and mental hygiene, poverty and waste, technological futility and aimless violence, and yet I cannot help but feel it has about it something of the dawning of the universe. Perhaps because the entire world continues to dream of New York, even as New York dominates and exploits it. ~ Jean Baudrillard,
290:Freud thought he was bringing the plague to the U.S.A., but the U.S.A. has victoriously resisted the psychoanalytical frost by real deep freezing, by mental and sexual refrigeration. They have countered the black magic of the Unconscious with the white magic of "doing your own thing," air conditioning, sterilization, mental frigidity and the cold media of information. ~ Jean Baudrillard,
291:Bu evrene çocuksu bir görünüm verilmek istenmesinin nedeni, yetişkinlere özgü “gerçek” ve başka bir evren bulunduğu düşüncesini onaylatma arzusudur. Disneyland bir çocuksuluğun gerçek anlamda her yere hâkim olduğunu gizleyebilmek için, yetişkinlerin de buraya gelerek çocuklaşmalarına olanak tanımak ve gerçekte çocuk olmadıklarına inandırma amacıyla kurulmuş bir evrendir. ~ Jean Baudrillard,
292:The Marxist critique is only a critique of capital, a critique coming from the heart of the middle and petit bourgeois classes, for which Marxism has served for a century as a latent ideology.... The Marxist seeks a good use of economy. Marxism is therefore only a limited petit bourgeois critique, one more step in the banalization of life toward the "good use" of the social! ~ Jean Baudrillard,
293:The old slogan 'truth is stranger than fiction,' that still corresponded to the surrealist phase of this estheticization of life, is obsolete. There is no more fiction that life could possibly confront, even victoriously-it is reality itself that disappears utterly in the game of reality-radical disenchantment, the cool and cybernetic phase following the hot stage of fantasy. ~ Jean Baudrillard,
294:But what becomes of the divinity when it reveals itself in icons, when it is multiplied in simulacra? Does it remain the supreme power that is simply incarnated in images as a visible theology? Or does it volatilize itself in the simulacra that, alone, deploy their power and pomp of fascination - the visible machinery of icons substituted for the pure and intelligible Idea of God? ~ Jean Baudrillard,
295:As soon as you enter the system to denounce it, you are automatically made a part of it. There is no ideal omega point today from which hard and fast judgments can be made. You can see that those who make accusations against the political class are the same ones who replenish it. The class is fed by the accusations made against it. Even the bluntest critic is caught up in this circularity. ~ Jean Baudrillard,
296:In symbolic exchange, of which the gift is our most proximate illustration, the object is not an object: it is inseparable from the concrete relation in which it is exchanged, the transferential pact that it seals between two persons: it is thus not independent as such. It has, properly speaking, neither use value nor (economic) exchange value. The object given has symbolic exchange value. ~ Jean Baudrillard,
297:It is no longer a question of killing, of devouring or seducing the Other, of facing him, of competing with him, of loving or hating the Other. It is first of all a matter of producing the Other. The Other is no longer an object of passion but an object of production. Maybe it is because the Other, in his radical otherness, or in his irreducible singularity, has become dangerous or unbearable. ~ Jean Baudrillard,
298:Bu konuda Ballard’ın gelişim çizgisi belki daha inandırıcı bir örnek oluşturacaktır. Yazmış olduğu aşırı “fantazmagorik”, bir düşü andıran, ilk şaşırtıcı ve şiirsel öykülerinden biri olan ve artık bir bilimkurgu öyküsü olarak nitelendirilemeyecek ancak günümüzde (IGH ya da Beton Adası başlıklı öykülerine oranla) kuşkusuz bir bilimkurgu modeli/örneği olarak gösterilebilecek Crash’a bir göz atalım. ~ Jean Baudrillard,
299:Something escapes us, and we are escaping from ourselves, or losing ourselves, as part of an irreversible process; we have now passed some point of no return, the point where the contradictoriness of things ended, and we find ourselves, still alive, in a universe of non-contradiction, of enthusiasm, of ecstasy - of stupor in the face of a process which, for all its irreversibility, is bereft of meaning. ~ Jean Baudrillard,
300:Bir katliamı unutmak da katliam türünden bir şeydir. Çünkü bir katliamı unutmak insanın bir belleği olduğunu, bir tarihle bir toplumun varlığını, vb. unutmak demektir. Bu unutma olayı en az katliam olayının kendisi kadar önemlidir, ancak bu arada, bizim bu katliam olayı ve hakikatine tanık olabilme şansımız sıfırdır. Bu unutma olayı çok tehlikeli bir şeydir. Unutma olayı yapay bir bellekle engellenebilir ~ Jean Baudrillard,
301:...Düşsellik rezervine bir anlam kazandıran şeyle, gerçeklik katsayısı arasında belli bir orantı vardır. Düşselliğin ulaşıp, içinde dolanabileceği bâkir bir alan kalmadığı ve harita tüm coğrafi alanları belirlediğinde, gerçeklik ilkesi de ortadan kaybolmaktadır. Gerçekliğin sınırları sonsuzluğa çekilince, bu, sınırları belli bir evrende iç uyum anlamına gelen gerçeklik ilkesinin kanama yapmasına neden olur... ~ Jean Baudrillard,
302:Today, every principle of identity is affected by fashion, precisely because of its potential to revert all forms to non-origin and recurrence. Fashion is always retro, but always on the basis of the abolition of the passé (the past): the spectral death and resurrection of forms. Its proper actuality (its 'up-to-dateness', its 'relevance') is not a reference to the present, but an immediate and total recycling. ~ Jean Baudrillard,
303:This false distance is present everywhere: in spy films, in Godard, in modern advertising, which uses it continually as a cultural allusion. It is not really clear in the end whether this 'cool' smile is the smile of humour or that of commercial complicity. This is also the case with pop, and its smile ultimately encapsulates all its ambiguity: it is not the smile of critical distance, but the smile of collusion ~ Jean Baudrillard, performance can be without its control screen video...its goal is to be hooked up to itself...the mirror phase has given way to the video phase. What develops around the video or stereo culture is not a narcissistic imaginary, but an effect of frantic self-referentiality, a short-circuit which immediately hooks up like with like, and, in doing so, emphasizes their surface intensity and deeper meaninglessness. ~ Jean Baudrillard,
305:Why did this [Vietnam] war, so hard, so long, so ferocious, vanish from one day to the next as if by magic?

Why did this American defeat (the largest reversal in the history of the USA) have no internal repercussions in America? If it had really signified the failure of the planetary strategy of the United States, it would necessarily have completely disrupted its internal balance and the American political system. ~ Jean Baudrillard,
306:Each category is generalized to the greatest possible extent, so that it eventually loses all specificity and is reabsorbed by all the other categories. When everything is political, nothing is political anymore, the word itself is meaningless. When everything is sexual, nothing is sexual any more, and sex loses its determinants. When everything is aesthetic, nothing is beautiful or ugly any more, and art itself disappears. ~ Jean Baudrillard,
307:Beaubourg illustrates very well that an order of simulacra only establishes itself on the alibi of the previous order. Here, a cadaver all in flux and surface connections gives itself as content a traditional culture of depth. An order of prior simulacra (that of meaning) furnishes the empty substance of a subsequent order, which, itself, no longer even knows the distinction between signifier and signified, nor between form and content. ~ Jean Baudrillard,
308:İnsanı mucizevî bir yöntemle “rasyonel” davranışlara sahip bir varlığa indirgeyebilmek mümkün olsaydı, bugün ne insan bilimleri ne de psikanaliz diye bir şey olurdu. Karmaşık yapısı sınırsız bir şekilde uzatılıp, genişletilebilecek psikoloji adlı disiplinin ortaya çıkmasının kökeninde (işçileri) öldürünceye kadar sömürebilme, (tutukluları) öldürünceye kadar kapalı tutabilme, (hayvanları) öldürünceye kadar şişmanlatma olanaksızlığı vardır. ~ Jean Baudrillard,
309:If there is a species which is more maltreated than children, then it must be their toys, which they handle in an incredibly off-hand manner. Toys are thus the end point in that long chain in which all the conditions of despotic high-handedness are in play which enchain beings one to another, from one species to another --cruel divinities to their sacrificial victims, from masters to slaves, from adults to children, and from children to their objects. ~ Jean Baudrillard,
310:Whereas representation attempts
to absorb simulation by interpreting it as a false representation, simulation envelops the whole edifice of representation itself as a simulacrum. Such would be the successive phases of the image:
it is the reflection of a profound reality;
it masks and denatures a profound reality;
it masks the absence of a profound reality;
it has no relation to any reality whatsoever;
it is its own pure simulacrum. ~ Jean Baudrillard,
311:Bu noktada Bourdieu’ nün şu saptamasına katılmamak mümkün değil: “Güç ilişkilerinin özünde yatan şey, güç ilişkilerine benzememeye çalışarak gücünün tamamını bu gizlilikten almaktır”. Bu açıklamaya dayanarak ahlâksız ve vicdansız bir kapitalin ancak ahlâkî bir ütopyanın ardına gizlenerek var olabileceği düşünülebilir. Bu açıdan kamusal ahlâkı diriltmeye çalışan herkesin (ifşâ ya da infial duyma yoluyla, vb.) aslında kapitalist düzen için çalıştığı söylenebilir. ~ Jean Baudrillard,
312:The idea of a clean war, like that of a clean bomb or an intelligent missile, this whole war conceived as a technological extrapolation of the brain is a sure sign of madness. It is like those characters in Hieronymus Bosch with a glass bell or a soap bubble around their head as a sign of their mental debility. A war enclosed in a glass coffin, like Snow White, purged of
any carnal contamination or warrior's passion. A clean war which ends up in an oil slick. ~ Jean Baudrillard,
313:A massa se cala como os animais e seu silêncio é comparável ao silêncio dos animais. Embora examinada até a morte (e a solicitação incessante a que é submetida, a informação, equivale ao suplício experimental dos animais nos laboratórios), ela não diz nem onde está a verdade: à direita, à esquerda? Nem o que prefere: a revolução, a repressão? Ela não tem verdade nem razão. Embora lhe emprestem todas as palavras artificiais. Ela não tem consciência nem inconsciente. ~ Jean Baudrillard,
314:And so art is everywhere, since artifice is at the very heart of reality. And so art is dead, not only because its critical transcendence is gone, but because reality itself, entirely impregnated by an aesthetic which is inseparable from its own structure, has been confused with its own image. Reality no longer has the time to take on the appearance of reality. It no longer even surpasses fiction: it captures every dream even before it takes on the appearance of a dream. ~ Jean Baudrillard,
315:Everyone seeks their look. Since it is no longer possible to base any claim on one's own existence, there is nothing for it but to perform an appearing act without concerning oneself with being - or even with being seen. So it is not: I exist, I am here! but rather: I am visible, I am an image -look! look! This is not even narcissism, merely an extraversion without depth, a sort of self-promot­ing ingenuousness whereby everyone becomes the manager of their own appearance. ~ Jean Baudrillard,
316:Eğer reklam uzun bir süredir bıkıp usanmadan olayın ekonomik yanını da içeren: “Satın alıyorum, tüketiyorum, keyif alıyorum” türünden bir ültimatomu sürekli olarak dile getirip yineledikten sonra, bugün, akla gelebilecek her yönteme başvurarak: “Oyumu veriyorum, katılıyorum, ben buradayım, bu benim sorunum” türünden sözcükleri usanmadan yineliyorsa bu bir rastlantı olamaz. Reklam, kamusal alana ait her şeye karşı duyarsız kalındığını gösteren, paradoksal bir aşağılama aynasıdır. ~ Jean Baudrillard,
317:A sociosphere of contact, control, persuasion and dissuasion, of exhibitions of inhibitions in massive or homeopathic doses...: this is obscenity. All structures turned inside out and exhibited, all operations rendered visible. In America this goes all the way from the bewildering network of aerial telephone and electric wiresto the concrete multiplication of all the bodily functions in the home, the litany of ingredients on the tiniest can of food, the exhibition of income or IQ. ~ Jean Baudrillard,
318:Massa sem palavra que existe para todos os porta-vozes sem história. Admirável conjunção dos que nada têm a dizer e das massas que não falam. Nada que contém todos os discursos. Nada de histeria nem de fascismo potencial, mas simulação por precipitação de todos os referenciais perdidos. Caixa preta de todos os referenciais, de todos os sentidos que não admitiu, da história impossível, dos sistemas de representação inencontráveis, a massa é o que resta quando se esqueceu tudo do social. ~ Jean Baudrillard,
319:İktidar (ya da onun yerini almış olan şey) artık Üniversiteye inanmamaktadır. Sonuç olarak bu kurumu belli bir yaş grubuna ait insanı bakım ve gözaltında bulundurduğu bir yer olarak görmektedir. Aralarında bir seçim yapmaya kalkışmasının bir anlamı yoktur çünkü iktidar seçkinlerini başka yerlerden seçmekte ya da başka şekilde arayıp bulmaktadır. Diplomalar artık bir işe yaramadığından, dağıtmayı reddetmesinin bir anlamı yoktur. Bu yüzden sistem artık herkese bir diploma vermeye hazırdır. ~ Jean Baudrillard,
320:In this country, it is not the highest virtue, nor the heroic act, that achieves fame, but the uncommon nature of the least significant destiny. There is plenty for everyone, then, since the more conformist the system as a whole becomes, the more millions of individuals there are who are set apart by some tiny peculiarity. The slightest vibration in a statistical model, the tiniest whim of a computer are enough to bathe some piece of abnormal behaviour, however banal, in a fleeting glow of fame. ~ Jean Baudrillard,
321:In years to come cities will stretch out horizontally and will be non-urban (Los Angeles). After that, they will bury themselves in the ground and will no longer have names. Everything will become infrastructure bathed in artificial light and energy. The brilliant superstructure, the crazy verticality will have disappeared. New York is the final fling of this baroque verticality, this centrifugal excentricity, before the horizontal dismantling arrives, and the subterranean implosion that will follow. ~ Jean Baudrillard,
322:Large department stores, with their luxuriant abundance of canned goods, foods, and clothing, are like the primary landscape and the geometrical locus of affluence. Streets with overcrowded and glittering store windowsthe displays of delicacies, and all the scenes of alimentary and vestimentary festivity, stimulate a magical salivation. Accumulation is more than the sum of its products: the conspicuousness of surplus, the final and magical negation of scarcitymimic a new-found nature of prodigious fecundity. ~ Jean Baudrillard,
323:Analysis is itself perhaps the decisive element of the immense process of the freezing over of meaning. The surplus of meaning that theories bring, their competition at the level of meaning is completely secondary in relation to their coalition in the glacial and four-tiered operation of dissection and transparency. One must be conscious that, no matter how the analysis proceeds, it proceeds toward the freezing over of meaning, it assists in the precession of simulacra and of indifferent forms. The desert grows. ~ Jean Baudrillard,
324:Artık çocuklar da konuşmaktadır. Çocuklar, artık büyüklerin evreni dışında kalan anlaşılması olanaksız tuhaf yaratıklar değildirler. Anlam üreten çocukların bir anlamı olmalıdır. Konuşmalarının nedeni onlara bir konuşma “özgürlüğünün” tanınmış olması değil, büyüklerin kafayı çalıştırarak bu sessizliğin bir tehdide dönüşmesini engelleyecek bir kurnazlık düşünmüş olmalarıdır. İlkellere bile söz hakkı tanınmaktadır. Konuş -maları istenmekte ve söyledikleri dinlenmektedir. Onlar artık bir hayvan gibi görülmemektedir. ~ Jean Baudrillard,
325:This country is without hope. Even its garbage is clean, its trade lubricated, its traffic pacified. The latent, the lacteal, the lethal - life is so liquid, the signs and messages are so liquid, the bodies and the cars are so fluid, the hair so blond, and the soft technologies so luxuriant, that a European dreams of death and murder, of suicide motels, of orgies and cannibalism to counteract the perfection of the ocean, of the light, of that insane ease of life, to counteract the hyperreality of everything here. ~ Jean Baudrillard,
326:Travel was once a means of being elsewhere, or of being nowhere. Today it is the only way we have of feeling that we are somewhere. At home, surrounded by information, by screens, I am no longer anywhere, but rather everywhere in the world at once, in the midst of a universal banality - a banality that is the same in every country. To arrive in a new city, or in a new language, is suddenly to find oneself here and nowhere else. The body rediscovers how to look. Delivered from images, it rediscovers the imagination. ~ Jean Baudrillard,
327:It is never too late to revive your origins. It is their destiny: since they were not the first to be in on history, they will be the first to immortalize everything by reconstitution (by putting things in museums, they can match in an instant the fossilization process nature took millions of years to complete). But the conceptions Americans have of the museum is much wider than our own. To them, everything is worthy of protection, embalming, restoration. Everything can have a second birth, the eternal birth of the simulacrum. ~ Jean Baudrillard,
328:The futility of everything that comes to us from the media is the inescapable consequence of the absolute inability of that particular stage to remain silent. Music, commercial breaks, news flashes, adverts, news broadcasts, movies, presenters—there is no alternative but to fill the screen; otherwise there would be an irremediable void.... That’s why the slightest technical hitch, the slightest slip on the part of the presenter becomes so exciting, for it reveals the depth of the emptiness squinting out at us through this little window. ~ Jean Baudrillard,
329:In the past, we had objects to believe in—objects of belief. These have disappeared. But we also had objects not to believe in, which is just as vital a function. Transitional objects, ironic ones, so to speak, objects of our indifference, …Ideologies played this role reasonably well. These, too, have disappeared. And we survive only by a reflex action of collective credulity, which consists not only in absorbing everything put about under the heading of news or information, but in believing in the principal and transcendence of information. ~ Jean Baudrillard,
330:What did the torturers of the Inquisition want? The admission of evil, of the principle of evil. It was necessary to make the accused say that he was not guilty except by accident, through the incidence of the principle of Evil in the divine order. Thus confession restored a reassuring causality, and torture, and the extermination of evil through torture, were nothing but the triumphal coronation (neither sadistic nor expiatory) of the fact of having produced Evil as cause. Otherwise, the least heresy would have rendered all of divine creation suspect. ~ Jean Baudrillard,
331:It is the simulacrum which ensures the continuity of the real today, the simulacrum which now conceals not the truth, but the fact that there isn’t any—that is to say, the continuity of the nothing... Well, that is paradise: we are beyond the Last Judgment, in immortality. The only problem is to survive there. For there the irony, the challenging, the anticipation, the maleficence come to an end, as inexorably as hope dies at the gates of hell. And it is indeed there that hell begins, the hell of the unconditional realization of all ideas, the hell of the real. ~ Jean Baudrillard,
332:Hayvanları aşağıladığımızı gösteren en belirgin işaret kendilerine karşı beslediğimiz duygulardır. Onları ne kadar seviyorsak, o kadar aşağılıyoruz demektir. Hayvanlar sorumsuz ve insanlık dışı bir yaşama mahkûm edilip aşağılandıkları oranda, insan sevgisi ve şefkatiyle ödüllendirilmektedirler. Tıpkı masumluk ve çocukluğa mahkûm edilerek sevgi ve şefkat gösterilen çocuklar gibi. Duygusallık, hayvanlığın en alt boyutlara indirgenmiş biçimidir. Bu ırkçı olarak nitelenebilecek türden bir acıma duygusudur ve biz hayvanlara bile bu türden bir duygusallık yüklemeye çalışıyoruz. ~ Jean Baudrillard,
333:Holidays are in no sense an alternative to the congestion and bustle of the cities and work. Quite the contrary. People look to escape into an intensification of the conditions of ordinary life, into a deliberate aggravation of those conditions: further from nature, nearer to artifice, to abstraction, to total pollution, to well above average levels of stress, pressure, concentration and monotony - this is the ideal of popular entertainment. No one is interested in overcoming alienation; the point is to plunge into it to the point of ecstasy. That is what holidays are for. ~ Jean Baudrillard,
334:You have to try everything, for consumerist man is haunted by the fear of 'missing' something, some form of enjoyment or other. You never know whether a particular encounter, a particular experience (Christmas in the Canaries, eel in whisky, the Prado, LSD, Japanese-style love-making) will not elicit some 'sensation'. It is no longer desire, or even 'taste', or a specific inclination that are at stake, but a generalized curiosity, driven by a vague sense of unease - it is the 'fun morality' or the imperative to enjoy oneself, to exploit to the full one's potential for thrills pleasure or gratification. ~ Jean Baudrillard,
335:Tarihsel ve toplumsal açıdan bugüne kadar ağza alınamayan, söylenmesi ayıp olduğu için gizlenen, bir tür suçluluk duygusu şeklinde sürüp gitmekte olan şey artık “herkes tarafından bilinmektedir”. Herkes bu yok etme olayı (film) karşısında titremiş ve ağlayıp zırlamıştır. Bu da “olayın” (katliamın) bir daha asla yinelenmeyeceğini gösteren en güvenilir kanıttır. Az bir masraf ve birkaç damla gözyaşıyla kotarılan(!) böyle bir olayın tam da yinelenmeyeceği düşünüldüğü bir sırada, bu katliamı kamuoyuna sunduğunu ilân eden televizyon adlı günah çıkartma aracı tarafından yeniden yaşatılmakta ve üretilmektedir. ~ Jean Baudrillard,
336:A forma é a de um jogo, não de um sistema de representação - semiurgia e estratégia, não ideologia -, e a sua utilização depende de virtuosismo e não de verdade. (...) O cinismo e a imoralidade da política maquiaveliana estão nisso: não no uso sem escrúpulos dos meios com que se o confundiu na concepção vulgar, mas na desenvoltura com relação aos fins. Pois, Nietzsche o viu bem, é nesse menosprezo por uma verdade social, psicológica, histórica, nesse exercício dos simulacros enquanto tais, que se encontra o máximo de energia política, nesse momento em que o político é um jogo e ainda não se deu uma razão. ~ Jean Baudrillard,
337: Özgürleştirmeye yönelik uygulamalar sistemin yalnızca bir yüzünü, yani bize sürekli olarak saf bir nesne olmamızı ihtar eden yüzünü gösterirken bizden bir özne olmamızı, özgürleş -memizi, ne pahasına olursa olsun konuşmamızı, oy vermemizi, katılmamızı ve oyunu oynamamızı isteyen diğer yüzünü gizlemektedir. Bu şantaj ve ihtar da en az diğeri kadar ciddidir. Hattâ günümüzde çok daha ciddi boyutlara ulaşmış olduğu söylenebilir. Varlığını baskı ve cezalandırmayla kanıtlamaya çalışan bir sistemde stratejik direnişin adı özgürlük isteyen özne olabilir. Oysa böyle bir olay, sistemin bir önceki evresini kapsamaktadır. ~ Jean Baudrillard,
338:The disaffection, neurosis, anguish and frustration encountered by psychoanalysis comes no doubt from being unable to love or to be loved, from being unable to give or take pleasure, but the radical disenchatment comes from seduction and its failure. Only those who lie completely outside seduction are ill, even if they remain fully capable of loving and making love. Psychoanalysis believes it treats the disorder of sex and desire, but in reality it is dealing with the disorders of seduction... The most serious deficiences always concern charm and not pleasure, enchantment and not some vital or sexual satisfaction. ~ Jean Baudrillard,
339:Imperativo de produção de sentido que se traduz pelo imperativo incessantemente renovado de moralização da informação: melhor informar, melhor socializar, elevar o nível cultural das massas, etc. Bobagens: as massas resistem escandalosamente a esse imperativo da comunicação racional. O que se lhes dá é sentido e elas querem espetáculo. Nenhuma força pôde convertê-las à seriedade dos conteúdos, nem mesmo à seriedade do código. O que se lhes dá são mensagens, elas querem apenas signos, elas idolatram o jogo de signos e de estereótipos, idolatram todos os conteúdos desde que eles se transformem numa seqüência espetacular. ~ Jean Baudrillard,
340:One can live with the idea of distorted truth. But their metaphysical despair came from the idea that the image didn't conceal anything at all, and that these images were in essence not images, such as an original model would have made them, but perfect simulacra, forever radiant with their
own fascination. Thus this death of the divine referential must be exorcised at all costs. One can see that the iconoclasts, whom one accuses of disdaining and negating images, were those who accorded them their true value, in contrast to the iconolaters who only saw reflections in them and were content to venerate a filigree God. ~ Jean Baudrillard,
341:At the fourth, the fractal (or viral, or radiant) stage of value, there is no point of reference at all, and value radiates in all directions, occupying all interstices, without reference to anything whatsoever, by virtue of pure contiguity. At the fractal stage there is no longer any equivalence, whether natural or general. Properly speaking there is now no law of value, merely a sort of epidemic of value, a sort of general metastasis of value, a haphazard proliferation and dispersal of value. Indeed, we should really no longer speak of 'value' at all, for this kind of propagation or chain reaction makes all valuation possible. ~ Jean Baudrillard,
342:Toplumsal açıdan bir pazar ve iş olma işlevini yitiren, kültürel bir töz ya da bilimsel bir amaçtan yoksun kalan Üniversite çökmüştür. Ortada gerçek anlamda bir iktidar yoktur çünkü o da çökmüştür. Bu yüzden yeni bir 1968 Mayıs’ının gerçekleşebilmesi olanaksızdır yani bilginin (üniversitedeki sol aydın kesimi -ç.n.) iktidarı yeniden sorgulamak gibi bir niyeti yoktur. Üniversite ve iktidar arasındaki çarpıcı karşıtlığın ya da bilgiyle iktidar arasındaki suç ortaklığının su yüzüne çıkması da aynı anlama gelmektedir. Bu olgu politik olmaktan çok simgesel sayılabilecek bir yöntemle tüm toplumsal ve kurumsal yapıya bir anda bulaştırılmıştır. ~ Jean Baudrillard,
343:O terrorismo não visa fazer falar, ressuscitar ou mobilizar quem quer que seja; não tem prolongamento revolucionário (a esse respeito, seria mais uma contra-performance total, o que se lhe censura violentamente, mas seu problema não está nisso), visa as massas em seu silêncio, silêncio magnetizado pela informação; ele visa, para precipitar sua morte ao acentuá-la, esta magia branca do social que nos envolve, a da informação, da simulação, da dissuasão, do controle anônimo e aleatório, essa magia branca da abstração social pela magia negra de uma abstração maior ainda, mais anônima, mais arbitrária e mais aleatória ainda: a do ato terrorista. ~ Jean Baudrillard,
344:But it must be seen that the term 'catastrophe' has this 'catastrophic' meaning of the end and annihilation only in a linear vision of accumulation and productive finality that the system imposes on us. Etymologically, the term only signifies the curvature, the winding down to the bottom of a cycle leading to what can be called the 'horizon of the event,' to the horizon of meaning, beyond which we cannot go. Beyond it, nothing takes place that has meaning for us - but it suffices to exceed this ultimatum of meaning in order that catastrophe itself no longer appear as the last, nihilistic day of reckoning, such as it functions in our current collective fantasy. ~ Jean Baudrillard,
345:We will live in this world, which for us has all the disquieting strangeness of the desert and of the simulacrum, with all the veracity of living phantoms, of wandering and simulating animals that capital, that the death of capital has made of us—because the desert of cities is equal to the desert of sand—the jungle of signs is equal to that of the forests—the vertigo of simulacra is equal to that of nature—only the vertiginous seduction of a dying system remains, in which work buries work, in which value buries value—leaving a virgin, sacred space without pathways, continuous as Bataille wished it, where only the wind lifts the sand, where only the wind watches over the sand. ~ Jean Baudrillard,
346:Gün batımında Las Vegas’a çöl tarafından baktığımızda reklam ışıklarının pırıl pırıl aydınlattığı bir kent görürsünüz. Gün doğarken çöle geri döndüğünüzde reklamın duvarları süsleyen ya da şenlendiren bir şey değil duvarların görülmesini engelleyen, sokakları, bina yüzeylerini, tüm mimariyi yok eden, her türlü dayanak ve derinliği ortadan kaldıran bir şey olduğunu görürsünüz. Zaten her şeyin reklam denilen yüzey tarafından emilmesi, anlamsızlaştırılması (burada görülen göstergelerin ne oldukları önemli değildir) insanı şaşırtıcı bir hipergerçekliğin içine sokarak rahatlatmakta ve ayartma adlı karşı konulmayan bu boş biçimi hiçbir şeyle değiş tokuş etmeyecek hâle gelmemizi sağlamaktadır. ~ Jean Baudrillard,
347:…sense of futility that comes from doing anything merely to prove to yourself that you can do it: having a child, climbing a mountain, making some sexual conquest, committing suicide.
The marathon is a form of demonstrative suicide, suicide as advertising: it is running to show you are capable of getting every last drop of energy out of yourself, to prove it… to prove what? That you are capable of finishing. Graffiti carry the same message. They simply say: I’m so-and-so and I exist! They are free publicity for existence.
Do we continually have to prove to ourselves that we exist? A strange sign of weakness, harbinger of a new fanaticism for a faceless performance, endlessly self-evident. ~ Jean Baudrillard,
348:Human rights, dissidence, antiracism, SOS-this, SOS-that: these are soft, easy, post coitum historicum ideologies, 'after-the-orgy' ideologies for an easy-going generation which has known neither hard ideologies nor radical philosophies. The ideology of a generation which is neo-sentimental in its politics too, which has rediscovered altruism, conviviality, international charity and the individual bleeding heart. Emotional outpourings, solidarity, cosmopolitan emotiveness, multi-media pathos: all soft values harshly condemned by the Nietzschean, Marxo-Freudian age... A new generation, that of the spoilt children of the crisis, whereas the preceding one was that of the accursed children of history. ~ Jean Baudrillard,
349:Silence is banished from our screens; it has no place in communication. Media images (and media texts resemble media images in every way) never fall silent: images and messages must follow one upon the other without interruption. But silence is exactly that - a blip in the circuitry, that minor catastrophe, that slip which, on television for instance, becomes
highly meaningful - a break laden now with anxiety, now with jubilation, which confirms the fact that all this communication is basically nothing but a rigid script, an uninterrupted fiction designed to free us not only from the void of the television screen but equally from the void of our own mental screen, whose images we wait on with the same fascination. ~ Jean Baudrillard,
350:LIVE OR DIE': the graffiti message on the pier at Santa Monica is mysterious, because we really have no choice between life and death. If you live, you live, if you die, you die. It is like saying 'be yourself, or don't be!' It is stupid, and yet it is enigmatic. You could read it to mean that you should live intensely or else disappear, but that is banal. Following the model of 'payor die!', 'your money or your life!', it would become ' your life or your life!'. Stupid, again, since you cannot exchange life for itself. And yet there is poetic force in this implacable tautology, as there always is when there is nothing to be understood. In the end, the lesson of this graffiti is perhaps: 'if you get more stupid than me, you die! ~ Jean Baudrillard,
351:Every set of phenomena, whether cultural totality or sequence of events, has to be fragmented, disjointed, so that it can be sent down the circuits; every kind of language has to be resolved into a binary formulation so that it can circulate not, any longer, in our memories, but in the luminous, electronic memory of the computers. No human language can withstand the speed of light. No event can withstand being beamed across the whole planet. No meaning can withstand acceleration. No history can withstand the centrifugation of facts or their being short-circuited in real time (to pursue the same train of thought: no sexuality can withstand being liberated, no culture can withstand being hyped, no truth can withstand being verified, etc.). ~ Jean Baudrillard,
352:Çünkü günümüzde sistem kendini herkese maksimum söz hakkı tanıyarak, maksimum düzeyde anlam üretiminden yana bir tavır koyarak kanıtlamaya çalışmaktadır. Öyleyse direniş stratejisinin adı anlam üretimi ve konuşmayı reddetmek (ya da bir tür yadsıma ve reddetme biçimi olarak değerlendirilebilecek sisteme ait mekanizmalara hiperuyumlanma simülasyonu) olabilir. Kitle de zaten böyle yapmakta, sistemin mantığını tamamıyla benimseyerek bu mantığı kendisine karşı direnmek amacıyla kullanıp, bir tür ayna görevi yaparak, sistemin gönderdiği anlamı hiçbir şekilde etkilenmeden kendisine geri göndermektedir. Bugün bu stratejinin belirleyici olmasının nedeni (doğal olarak hâlâ bir stratejiden söz edebilmek mümkünse) sistemin bu aşamaya gelmiş olmasıdır. ~ Jean Baudrillard,
353:It is the Left that secrets and desperately reproduces power, because it wants power, and therefore the Left believes in it and revives it precisely where the system puts an end to it. The system puts an end one by one to all its axioms, to all its institutions, and realizes one by one all the objectives of all the historical and revolutionary Left that sees itself constrained to revive the wheels of capital in order to lay siege to them one day: from private property to small business, from the army to national grandeur, from puritan morality to petit bourgeois culture, justice at the university—everything that is disappearing, that the system, in its atrocity, certainly, but also in its irreversible impulse, has liquidated, must be conserved. ~ Jean Baudrillard,
354:By crossing into a space whose curvature is no longer that of the real, nor that of truth, the era of simulation is inaugurated by a liquidation of all referentials - worse: with their artificial resurrection in the systems of signs, a material more malleable than meaning, in that it lends itself to all systems of equivalences, to all binary oppositions, to all combinatory algebra. It is no longer a question of imitation, nor duplication, nor even parody. It is a question of substituting the signs of the real for the real, that is to say of an operation of deterring every real process via its operational double, a programmatic, metastable, perfectly descriptive machine that offers all the signs of the real and shortcircuits all its vicissitudes. ~ Jean Baudrillard,
355:E é esse espectro socialista de segunda mão que hoje ronda a Europa. Nós vagueamos entre os fantasmas do capital, de hoje em diante vaguearemos no modelo póstumo do socialismo. A hiper-realidade de tudo isso não mudará nem um pouco, num certo sentido é nossa paisagem familiar há muito tempo. Estamos doentes de leucemia política, e essa indiferença crescente (estamos atravessados pelo poder sem por ele sermos atingidos, analisamos, atravessamos o poder sem alcançá-lo) é absolutamente semelhante ao tipo de patologia mais moderna: a saber, não a agressão biológica objetiva, mas a incapacidade crescente do organismo de fabricar anticorpos (ou mesmo, como na esclerose em placas, a possibilidade de os anticorpos se voltarem contra o próprio organismo). ~ Jean Baudrillard,
356:The whole gestural system of work was also obscene, in sharp contrast to the miniaturized and abstract gestural system of control to which it has now been reduced. The world of the objects of old seems like a theatre of cruelty and instinctual drives in comparison with the formal neutrality and prophylactic 'whiteness' of our perfect functional objects. Thus the handle of the flatiron gradually diminishes as it undergoes 'contouring' - the term is typical in its superficiality and abstractness; increasingly it suggests the very absence of gesture, and carried to its logical extreme this handle will no longer be manual - merely manipulable. At that point, the perfecting of the form will have relegated man to a pure contemplation of his power. ~ Jean Baudrillard,
357:Folkloric dances in the metro, innumerable campaigns for security, the slogan “tomorrow I work” accompanied by a smile formerly reserved for leisure time, and the advertising sequence for the election to the Prud-hommes (an industrial tribunal): “I don’t let anyone choose for me”—an Ubuesque slogan, one that rang so spectacularly falsely, with a mocking liberty, that of proving the social while denying it. It is not by chance that advertising, after having, for a long time, carried an implicit ultimatum of an economic kind, fundamentally saying and repeating incessantly, “I buy, I consume, I take pleasure,” today repeats in other forms, “I vote, I participate, I am present, I am concerned”—mirror of a paradoxical mockery, mirror of the indifference of all public signification. ~ Jean Baudrillard,
358:Virtuality is different from the spectacle, which still left room for a critical consciousness and demystification. The abstraction of the 'spectacle' was never irrevocable, even for the Situationists. Whereas unconditional realization is irrevocable, since we are no longer either alienated or dispossessed: we are in possession of all the information. We are no longer spectators, but actors in the performance, and actors increasingly integrated into the course of that performance. Whereas we could face up to the unreality of the world as spectacle, we are defenceless before the extreme reality of this world, before this virtual perfection. We are, in fact, beyond all disalienation. This is the new form of terror, by comparison with which the horrors of alienation were very small beer. ~ Jean Baudrillard,
359:Engizisyon cellâtlarının sorunu neydi? Onlar Kötülüğün, Kötülük İlkesinin itiraf edilmesini istiyorlardı. Suçlulara kazara suç işlemiş olduklarını, ilâhî düzenin bir parçası olan Kötülük ilkesine istemeden uymuş olduklarını söyletmek gerekiyordu. Böylelikle itiraf olayı insanı rahatlatan bir nedenselliğin sürdürülmesini sağlarken; öte yandan işkence, yani kötülüğün işkence yoluyla yok edilmesi “bir neden olarak kötülük üretiminin” (bu ne sadistçe ne de bağışlatıcı türden bir işkencedir) baş tâcı edilmesine neden oluyordu. Aksi takdirde imandan en küçük sapma bile Tanrı’nın yarattığı her şeyden kuşku duyulmasına neden olabilirdi. Laboratuarlarda ya da füzelerde hayvanlardan bilim adına yine böylesine vahşi bir şekilde yararlanır, onları kötü emellerimize alet edip elektrotlar ve ameliyat bıçaklarıyla tehdit ederken kendilerine zorla itiraf ettirmeye çalıştığımız şey nedir? ~ Jean Baudrillard,
360:There is no real reason why Disney should not buy up the human genome, which is currently being sequenced, to turn it into a genetic attraction. Why not cryogenize the whole planet, exactly as Walt Disney had himself cryogenized in liquid nitrogen, with a view to some kind of resurrection or other in the real world? But there no longer is a real world, and there won’t be one – not even for Walt Disney: if he wakes up one day he’ll get the shock of his life. In the meantime, from the depths of his liquid nitrogen he goes on annexing the world – both imaginary and real – subsuming it into the spectral universe of virtual reality in which we have all become extras. The difference is that, as we slip on our data suits or our sensors, or tap away at our keyboards, we are moving into living spectrality, whereas he, the brilliant precursor, has moved into the virtual reality of death. ~ Jean Baudrillard,
361:Este paradigma del sujeto sin objeto, del sujeto sin otro, se descubre en todo lo que ha perdido su sombra y se ha vuelto transparente a sí mismo, hasta en las sustancias desvitalizadas: en el azúcar sin calorías, en la sal sin sodio, en la vida sin sal, en el efecto sin causa, en la guerra sin enemigo, en las pasiones sin objeto, en el tiempo sin memoria, en el amo sin esclavo, en el esclavo sin amo en el que nos hemos convertido.

¿Qué le sucede a un amo sin esclavo? Acaba por aterrorizarse a sí mismo. ¿Y a un esclavo sin amo? Acaba por explotarse a sí mismo. Hoy los dos están reunidos en la forma moderna de la servidumbre voluntaria: sujeción a los sistemas de datos, a los sistemas de cálculo; eficacia total, performance total. Nos hemos convertido en dueños, por lo menos virtuales, de este mundo, pero el objeto de este dominio, la finalidad de este dominio, ha desaparecido. ~ Jean Baudrillard,
362: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. ~ Jean Baudrillard,
363:Assim é o terrorismo, original e insolúvel somente porque ataca não importa onde, quando e quem, senão seria somente ato de resgate ou de comando militar. Sua cegueira é a réplica exata da indiferenciação absoluta do sistema, que há muito tempo não distingue os fins dos meios, os carrascos das vitimas. Seu ato visa, na indistinção assassina da tomada de reféns, exatamente o produto mais característico de todo o sistema: o indivíduo anônimo e perfeitamente indiferenciado, o termo substituível por qualquer outro. É preciso dizer paradoxalmente; os inocentes pagam o crime de não serem nada, de serem sem destino, de terem sido despossuídos de seu nome por um sistema também anônimo, de que eles se tornaram, então, a mais pura encarnação. São os produtos acabados do social, de uma sociabilidade abstrata doravante mundializada. É nesse sentido, exatamente no sentido em que eles são qualquer pessoa, que são as vítimas predestinadas pelo terrorismo. ~ Jean Baudrillard,
364:The information superhighways will have the same effect as our present superhighways or motorways. They will cancel out the landscape, lay waste to the territory and abolish real distances. What is merely physical and geographical in the case of our motorways will assume its full dimensions in the electronic field with the abolition of mental distances and the absolute shrinkage of time. All short circuits (and the establishment of this planetary hyper-space is tantamount to one immense short circuit) produce electric shocks. What we see emerging here is no longer merely territorial desert, but social desert, employment desert, the body itself being laid waste by the very concentration of information. A kind of Big Crunch, contemporaneous with the Big Bang of the financial markets and the information networks. We are merely at the dawning of the process, but the waste and the wastelands are already growing much faster than the computerization process itself. ~ Jean Baudrillard,
365:All around [the Centre Pompidou and Beauborg Museum], the neighborhood is nothing but a protective zone—remodeling, disinfection, a snobbish and hygienic design—but above all in a figurative sense: it is a machine for making emptiness. It is a bit like the real danger nuclear power stations pose: not lack of security, pollution, explosion, but a system of maximum security that radiates around them, the protective zone of control and deterrence that extends, slowly but surely, over the territory—a technical, ecological, economic, geopolitical glacis. What does the nuclear matter? The station is a matrix in which an absolute model of security is elaborated, which will encompass the whole social field, and which is fundamentally a model of deterrence (it is the same one that controls us globally, under the sign of peaceful coexistence and of the simulation of atomic danger).

The same model, with the same proportions, is elaborated at the Center: cultural fission, political deterrence. ~ Jean Baudrillard,
366:Power itself has for a long time produced nothing but the signs of its resemblance. And at the same time, another figure of power comes into play: that of a collective demand for signs of power—a holy union that is reconstructed around its disappearance. The whole world adheres to it more or less in terror of the collapse of the political. And in the end the game of power becomes nothing but the critical obsession with power—obsession with its death, obsession with its survival, which increases as it disappears. When it has totally disappeared, we will logically be under the total hallucination of power—a haunting memory that is already in evidence everywhere, expressing at once the compulsion to get rid of it (no one wants it anymore, everyone unloads it on everyone else) and the panicked nostalgia over its loss. The melancholy of societies without power: this has already stirred up fascism, that overdose of a strong referential in a society that cannot terminate its mourning. ~ Jean Baudrillard,
367:Whence the possibility of an ideological analysis of Disneyland (L. Marin did it very well in Utopiques, jeux d'espace [Utopias, play of space]): digest of the American way of life, panegyric of American values, idealized transposition of a contradictory reality. Certainly. But this masks something else and this "ideological" blanket functions as a cover for a simulation of the third order: Disneyland exists in order to hide that it is the "real" country, all of "real" America that is Disneyland (a bit like prisons are there to hide that it is the social in its entirety, in its banal omnipresence, that is carceral). Disneyland is presented as imaginary in order to make us believe that the rest is real, whereas all of Los Angeles and the America that surrounds it are no longer real, but belong to the hyperreal order and to the order of simulation. It is no longer a question of a false representation of reality (ideology) but of concealing the fact that the real is no longer real, and thus of saving the reality principle. ~ Jean Baudrillard,
368:pozitif olma durumunun aralıksız üretimi halinde, ürkütücü bir sonuç ortaya çıkmaktadır. çünkü eğer negatif olma durumu kriz ve eleştiriyi doğurursa, mutlak pozitiflik de, krizi damıtma yetisi olmadığından, felaketi doğurur. negatif ve eleştirel öğeleri denetim altında tutan, dışlayan, baştan savan her yapı, her sistem, her kitle, tam bir iç patlamaya maruz kalarak bir felaket tehlikesiyle karşı karşıya kalır. tıpkı her biyolojik bedenin, bünyesindeki bütün mikropları, basilleri, parazitleri, yani bütün düşmanlarını denetim altında tutarak ya da dışarı atarak, kanser tehlikesiyle, bir başka deyişle, kendi hücrelerini yiyip bitiren bir pozitivistlik tehlikesiyle karşı karşıya kalması gibi; biyolojik bünye de , aynen, artık işsiz kalan kendi antikorları tarafından yok edilme tehlikesiyle karşı karşıya kalır... Aslında, mikroplar olduğu sürece virüs yoktu. eski enfeksiyonlardan arınmış bir dünyada, "ideal" klinik bir dünyada, elle muayene edilemeyen, önlenemez bir patolojik durum ortaya çıkar, bizzat dezenfeksiyondan doğan bir patolojidir bu. ~ Jean Baudrillard,
369:But what becomes of the divinity when it reveals itself in icons, when it is simply incarnated in images as a visible theology? Or does it volatilize itself in the simulacra that, alone, deploy their power and pomp of fascination - the visible machinery of icons substituted for the pure and intelligible Idea of God? This is precisely what was feared by Iconoclasts, whose millennial quarrel is still with us today. This is precisely because they predicted this omnipotence of simulacra, the faculty simulacra have of effacing God from the conscience of man, and the destructive, annihilating truth that they allow to appear - that deep down God never existed, even God himself was never anything but his own simulacra - from this came their urge to destroy the images. If they could have believed that these images only obfuscated or masked the Platonic Idea of God, there would have been no reason to destroy them. One can live with the idea of distorted truth. But their metaphysical despair came from the idea that the image didn't conceal anything at all. ~ Jean Baudrillard,
370:You no longer watch TV, it is TV that watches you (live),” or again: “You are no longer listening to Don’t Panic, it is Don’t Panic that is listening to you”—a switch from the panoptic mechanism of surveillance (Discipline and Punish [Surveiller et punir]) to a system of deterrence, in which the distinction between the passive and the active is abolished. There is no longer any imperative of submission to the model, or to the gaze “YOU are the model!” “YOU are the majority!” Such is the watershed of a hyperreal sociality, in which the real is confused with the model, as in the statistical operation, or with the medium. …Such is the last stage of the social relation, ours, which is no longer one of persuasion (the classical age of propaganda, of ideology, of publicity, etc.) but one of deterrence: “YOU are information, you are the social, you are the event, you are involved, you have the word, etc.” An about-face through which it becomes impossible to locate one instance of the model, of power, of the gaze, of the medium itself, because you are always already on the other side. ~ Jean Baudrillard,
371:Pentru mine, universul seducției era cel care se opunea radical universului producției. Nu mai era vorba de a face lucrurile să apară, de a le fabrica, de a le produce pentru o lume a valorii, ci de a le seduce, adică de la a le deturna de la această valoare, deci de la identitatea lor, de la realitatea lor, pentru a le destina jocului aparențelor, schimbului simbolic dintre ele. [...] Seducția este un joc mult mai fatal și mult mai riscant, care nu se opune câtuși de puțin plăcerii, dar care, dimpotrivă, este altceva decât juisarea. Seducția este o sfidare, o formă care întotdeauna caută să deregleze pe cineva din punctul de vedere al identității sale, al sensului pe care cineva îl poate căpăta pentru sine însuși. În seducție el regăsește posibilitatea unei alterități radicale. Mi se pare că seducția are în vedere toate formele care evită un sistem de acumulare, de producție. [...] Seducția este crima originară. Iar tentativele noastre de a pozitiva lumea, de a-i da un sens unilateral, de felul imensei întreprinderi a producției, au, fără doar și poate, drept scop să elimine, să abolească acest tărâm, până la urmă, periculos, malefic, al seducției. ~ Jean Baudrillard,
372:Finally, the medium is the message not only signifies the end of the message, but also the end of the medium. There are no more media in the literal sense of the word (I'm speaking particularly of electronic mass media) - that is, of a mediating power between one reality and another, between one state of the real and another. Neither in content, nor in form. Strictly, this is what implosion signifies. The absorption of one pole into another, the short-circuiting between poles of every differential system of meaning, the erasure of distinct terms and oppositions, including that of the medium and of the real - thus the impossibility of any mediation, of any dialectical intervention between the two or from one to the other. Circularity of all media effects. Hence the impossibility of meaning in the literal sense of a unilateral vector that goes from one pole to another. One must envisage this critical but original situation at its very limit: it is the only one left us. It is useless to dream of revolution through content, useless to dream of a revelation through form, because the medium and the real are now in a single nebula whose truth is indecipherable. ~ Jean Baudrillard,
373:Hyperreality and simulation are deterrents of every principle and every objective, they
turn against power the deterrent that it used so well for such a long time. Because in the
end, throughout its history it was capital that first fed on the destructuration of every
referential, of every human objective, that shattered every ideal distinction between true
and false, good and evil, in order to establish a radical law of equivalence and exchange,
the iron law of its power. Capital was the first to play at deterrence, abstraction,
disconnection, deterritorialization, etc., and if it is the one that fostered reality, the reality
principle, it was also the first to liquidate it by exterminating all use value, all real
equivalence of production and wealth, in the very sense we have of the unreality of the
stakes and the omnipotence of manipulation. Well, today it is this same logic that is even
more set against capital. And as soon as it wishes to combat this disastrous spiral by
secreting a last glimmer of reality, on which to establish a last glimmer of power, it does
nothing but multiply the signs and accelerate the play of simulation. ~ Jean Baudrillard,
374:This omnipresent cult of the body is extraordinary. It is the only object on which everyone is made to concentrate, not as a source of pleasure, but as an object of frantic concern, in the obsessive fear of failure or substandard performance, a sign and an anticipation of death, that death to which no one can any longer give a meaning, but which everyone knows has at all times to be prevented. The body is cherished in the perverse certainty of its uselessness, in the total certainty of its non-resurrection. Now, pleasure is an effect of the resurrection of the body, by which it exceeds that hormonal, vascular and dietetic equilibrium in which we seek to imprison it, that exorcism by fitness and hygiene. So the body has to be made to forget pleasure as present grace, to forget its possible metamorphosis into other forms of appearance and become dedicated to the utopian preservation of a youth that is, in any case, already lost. For the body which doubts its own existence is already half-dead, and the current semi-yogic, semi-ecstatic cult of the body is a morbid preoccupation. The care taken of the body while it is alive prefigures the way it will be made up in the funeral home. ~ Jean Baudrillard,
375:What we seek in travel is neither discovery nor trade but rather a gentle deterritorialization: we want to be taken over by the journey - in other words, by absence. As our metal vectors transcend meridians, oceans and poles, absence takes on a fleshy quality. The clandestineness of the depths of private life gives way to annihilation by longitude and latitude. But in the end the body tires of not knowing where it is, even if the mind finds this absence exalting, as if it were a quality proper to itself.

Perhaps, after all, what we seek in others is the same gentle deterritorialization that we seek in travel. Instead of one's own desire, instead of discovery, we are tempted by exile in the desire of the other, or by the desire of the other as an ocean to cross. The looks and gestures of lovers already have the distance of exile about them; the language of lovers is an expatriation in words that are afraid to signify; and the bodies of lovers are a tender hologram to eye and hand, offering no resistance and hence susceptible of being crisscrossed, like airspace, by desire. We move around with circumspection on a mental planet of circumvolutions, and from our excesses and passions we bring back the same transparent memories as we do from our travels. ~ Jean Baudrillard,
376:Eskiden deliler dilsizdi. Oysa bugün herkes onları dinlemektedir çünkü günümüzde, eskiden saçma ve çözülmesi olanaksız görünen deli mesajlarını çözebilen bir yöntem bulunmuştur. Artık çocuklar da konuşmaktadır. Çocuklar, artık büyüklerin evreni dışında kalan anlaşılması olanaksız tuhaf yaratıklar değildirler. Anlam üreten çocukların bir anlamı olmalıdır. Konuşmalarının nedeni onlara bir konuşma “özgürlüğünün” tanınmış olması değil, büyüklerin kafayı çalıştırarak bu sessizliğin bir tehdide dönüşmesini engelleyecek bir kurnazlık düşünmüş olmalarıdır. İlkellere bile söz hakkı tanınmaktadır. Konuş -maları istenmekte ve söyledikleri dinlenmektedir. Onlar artık bir hayvan gibi görülmemektedir. Zaten Levi-Strauss’da ilkellerin zihinsel yapılarının bizimkilerin aynısı olduğunu söylemedi mi? Psikanaliz de onları Ödip kompleksi ve libidoyla buluşturmadı mı? Bize ait kodların tümüne uyduklarına göre bir sorun yok demektir. Eskiden sessizliğe mahkûm etmiş olduğumuz insanları bugün “konuşmaya” mahkûm ediyoruz. Doğal olarak “farklı” şeyler söylüyoruz çünkü gündemi belirleyen madde: “Farklılıktır”. Tıpkı eskiden Akıl birliğinin gündemi belirlemiş olması gibi. Bunda şaşıracak bir şey yok çünkü düzende bir değişiklik yok. Aklın emperyalizminden sonra şimdi de farklılığın neo-emperyalizmi. ~ Jean Baudrillard,
377:Nothing resembles itself, and holographic reproduction, like all fantasies of the exact synthesis or resurrection of the real (this also goes for scientific experimentation), is already no longer real, is already hyperreal. It thus never has reproductive (truth) value, but always already simulation value . . . Singular and murderous power of the potentialization of the truth, of the potentialization of the real. This is perhaps why twins were deified, and sacrificed, in a more savage culture: hypersimilitude was equivalent to the murder of the original, and thus to a pure non-meaning. Any classification or signification, any modality of meaning can thus be destroyed simply by logically being elevated to the nth power - pushed to its limit, it is as if all truth swallowed its own criteria of truth as one "swallows one's birth certificate" and lost all its meaning. Thus the weight of the world, or the universe, can eventually be calculated in exact terms, but initially it appears absurd, because it no longer has a reference, or a mirror in which it can come to be reflected - this totalization, which is practically equivalent to that of all the dimensions of the real in its hyperreal double, or to that of all the information on an individual in his genetic double (clone), renders it immediately pataphysical. ~ Jean Baudrillard,
378:As massas conservaram dele somente a imagem, nunca a Idéia. Elas jamais foram atingidas pela Idéia de Deus, que permaneceu um assunto de padres, nem pelas angústias do pecado e da salvação pessoal. O que elas conservaram foi o fascínio dos mártires e dos santos, do juízo final, da dança dos mortos, foi o sortilégio, foi o espetáculo e o cerimonial da Igreja, a imanência do ritual - contra a transcendência da Idéia. Foram pagãs e permaneceram pagãs à sua maneira, jamais freqüentadas pela Instância Suprema, mas vivendo das miudezas das imagens, da superstição e do diabo. Práticas degradadas em relação ao compromisso espiritual da fé? Pode ser. Esta é a sua maneira, através da banalidade dos rituais e dos simulacros profanos, de minar o imperativo categórico da moral e da fé, o imperativo sublime do sentido, que elas repeliram. Não porque não pudessem alcançar as luzes sublimes da religião: elas as ignoraram. Não recusam morrer por uma fé, por uma causa, por um ídolo. O que elas recusam é a transcendência, é a interdição, a diferença, a espera, a ascese, que produzem o sublime triunfo da religião. Para as massas, o Reino de Deus sempre esteve sobre a terra, na imanência pagã das imagens, no espetáculo que a Igreja lhes oferecia. Desvio fantástico do princípio religioso. As massas absorveram a religião na prática sortílega e espetacular que adotaram. ~ Jean Baudrillard,
379:Thus the media are producers not of socialization, but of exactly the opposite, of the implosion of the social in the masses. And this is only the macroscopic extension of the implosion of meaning at the microscopic level of the sign. This implosion should be analyzed according to McLuhan’s formula, the medium is the message, the consequences of which have yet to be exhausted.

This means that all contents of meaning are absorbed in the only dominant form of the medium. Only the medium can make an event—whatever the contents, whether they are conformist or subversive. A serious problem for all counterinformation, pirate radios, antimedia, etc. But there is something even more serious, which McLuhan himself did not see. Because beyond this neutralization of all content, one could still expect to manipulate the medium in its form and to transform the real by using the impact of the medium as form. If all the content is wiped out, there is perhaps still a subversive, revolutionary use value of the medium as such. That is—and this is where McLuhan’s formula leads, pushed to its limit—there is not only an implosion of the message in the medium, there is, in the same movement, the implosion of the medium itself in the real, the implosion of the medium and of the real in a sort of hyperreal nebula, in which even the definition and distinct action of the medium can no longer be determined. ~ Jean Baudrillard,
380:We find the same situation in the economy. On the one hand, the battered remnants of production and the real economy; on the other, the circulation of gigantic amounts of virtual capital. But the two are so disconnected that the misfortunes which beset that capital – stock market crashes and other financial debacles – do not bring about the collapse of real economies any more. It is the same in the political sphere: scandals, corruption and the general decline in standards have no decisive effects in a split society, where responsibility (the possibility that the two parties may respond to each other) is no longer part of the game.
This paradoxical situation is in a sense beneficial: it protects civil society (what remains of it) from the vicissitudes of the political sphere, just as it protects the economy (what remains of it) from the random fluctuations of the Stock Exchange and international finance. The immunity of the one creates a reciprocal immunity in the other – a mirror indifference. Better: real society is losing interest in the political class, while nonetheless availing itself of the spectacle. At last, then, the media have some use, and the ‘society of the spectacle’ assumes its full meaning in this fierce irony: the masses availing themselves of the spectacle of the dysfunctionings of representation through the random twists in the story of the political class’s corruption. All that remains now to the politicians is the obligation to sacrifice themselves to provide the requisite spectacle for the entertainment of the people. ~ Jean Baudrillard,
381:O único referente que ainda funciona é o da maioria silenciosa. Todos os sistemas atuais funcionam sobre essa entidade nebulosa, sobre essa substância flutuante cuja existência não é mais social mas estatística, e cujo único modo de aparição é o da sondagem. Simulação no horizonte do social, ou melhor, no horizonte em que o social já desapareceu.

O fato de a maioria silenciosa (ou as massas) ser um referente imaginário não quer dizer que ela não existe. Isso quer dizer que não há mais representação possível. As massas não são mais um referente porque não têm mais natureza representativa. Elas não se expressam, são sondadas. Elas não se refletem, são testadas.
(...)Bombardeadas de estímulos, de mensagens e de testes, as massas não são mais do que um jazigo opaco, cego, como os amontoados de gases estelares que só são conhecidos através da análise do seu espectro luminoso - espectro de radiações equivalente às estatísticas e às sondagens. Mais exatamente: não é mais possível se tratar de expressão ou de representação, mas somente de simulação de um social para sempre inexprimível e inexprimido. Esse é o sentido do seu silêncio. Mas esse silêncio é paradoxal - não é um silêncio que fala, é um silêncio que proíbe que se fale em seu nome. E, nesse sentido, longe de ser uma forma de alienação, é uma arma absoluta.

Ninguém pode dizer que representa a maioria silenciosa, e esta é sua vingança. As massas não são mais uma instância à qual se possa referir como outrora se referia à classe ou ao povo. Isoladas em seu silêncio, não são mais sujeito (sobretudo,não da história), elas não podem, portanto, ser faladas, articuladas, representadas, nem passar pelo “estágio do espelho” político e pelo ciclo das identificações imaginárias. Percebe-se que poder resulta disso: não sendo sujeito, elas não podem ser alienadas - nem em sua própria linguagem (elas não têm uma), nem em alguma outra que pretendesse falar por elas. Fim das esperanças revolucionárias. Porque estas sempre especularam sobre a possibilidade de as massas, como da classe proletária, se negarem enquanto tais. Mas a massa não é um lugar de negatividade nem de explosão, é um lugar de absorção e de implosão. ~ Jean Baudrillard,
382:reading :::
   50 Philosophy Classics: List of Books Covered:
   1. Hannah Arendt - The Human Condition (1958)
   2. Aristotle - Nicomachean Ethics (4th century BC)
   3. AJ Ayer - Language, Truth and Logic (1936)
   4. Julian Baggini - The Ego Trick (2011)
   5. Jean Baudrillard - Simulacra and Simulation (1981)
   6. Simone de Beauvoir - The Second Sex (1952)
   7. Jeremy Bentham - Principles of Morals and Legislation (1789)
   8. Henri Bergson - Creative Evolution (1911)
   9. David Bohm - Wholeness and the Implicate Order (1980)
   10. Noam Chomsky - Understanding Power (2002)
   11. Cicero - On Duties (44 BC)
   12. Confucius - Analects (5th century BC)
   13. Rene Descartes - Meditations (1641)
   14. Ralph Waldo Emerson - Fate (1860)
   15. Epicurus - Letters (3rd century BC)
   16. Michel Foucault - The Order of Things (1966)
   17. Harry Frankfurt - On Bullshit (2005)
   18. Sam Harris - Free Will (2012)
   19. GWF Hegel - Phenomenology of Spirit (1803)
   20. Martin Heidegger - Being and Time (1927)
   21. Heraclitus - Fragments (6th century)
   22. David Hume - An Enquiry Concerning Human Understanding (1748)
   23. William James - Pragmatism (1904)
   24. Daniel Kahneman - Thinking: Fast and Slow (2011)
   25. Immanuel Kant - Critique of Pure Reason (1781)
   26. Soren Kierkegaard - Fear and Trembling (1843)
   27. Saul Kripke - Naming and Necessity (1972)
   28. Thomas Kuhn - The Structure of Scientific Revolutions (1962)
   29. Gottfried Wilhelm Leibniz - Theodicy (1710)
   30. John Locke - An Essay Concerning Human Understanding (1690)
   31. Marshall McLuhan - The Medium is the Massage (1967)
   32. Niccolo Machiavelli - The Prince (1532)
   33. John Stuart Mill - On Liberty (1859)
   34. Michel de Montaigne - Essays (1580)
   35. Iris Murdoch - The Sovereignty of Good (1970)
   36. Friedrich Nietzsche - Beyond Good and Evil (1886)
   37. Blaise Pascal - Pensees (1670)
   38. Plato - The Republic (4th century BC)
   39. Karl Popper - The Logic of Scientific Discovery (1934)
   40. John Rawls - A Theory of Justice (1971)
   41. Jean-Jacques Rousseau - The Social Contract (1762)
   42. Bertrand Russell - The Conquest of Happiness (1920)
   43. Michael Sandel - Justice (2009)
   44. Jean Paul Sartre - Being and Nothingness (1943)
   45. Arthur Schopenhauer - The World as Will and Representation (1818)
   46. Peter Singer - The Life You Can Save (2009)
   47. Baruch Spinoza - Ethics (1677)
   48. Nassim Nicholas - Taleb The Black Swan (2007)
   49. Ludwig Wittgenstein - Philosophical Investigations (1953)
   50. Slavoj Zizek - Living In The End Times (2010)
   ~ Tom Butler-Bowdon, 50 Philosophy Classics,



IN WEBGEN [10000/495]

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Integral World - Violence Dialogue Response, Elliot Benjamin
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Juggernaut (1974) ::: 6.6/10 -- PG | 1h 49min | Action, Drama, Thriller | 25 September 1974 (USA) -- A blackmailer demands a huge ransom in exchange for information on how to disarm the seven bombs he placed aboard the transatlantic liner Britannic. Director: Richard Lester Writers: Richard Alan Simmons (as Richard De Koker), Alan Plater (additional dialogue)
Kabul Express (2006) ::: 6.8/10 -- Not Rated | 1h 45min | Adventure, Comedy, Drama | 15 December 2006 (UK) -- A thrilling story spanning 48 hours of five individuals linked by hate and fear but brought together by fate to finally recognize each other. Director: Kabir Khan Writers: Kabir Khan, Sandeep Shrivastava (additional dialogue) (as Sandeep
King of Hearts (1966) ::: 7.5/10 -- Le roi de coeur (original title) -- King of Hearts Poster During World War I, a British private, sent ahead to a French town to scout for enemy presence, is mistaken for a King by the colorful patients of an insane asylum. Director: Philippe de Broca Writers: Daniel Boulanger (scenario and dialogue), Maurice Bessy (idea)
Kings & Queen (2004) ::: 7.1/10 -- Rois et reine (original title) -- Kings & Queen Poster Parallel storylines tell the current state of affairs for two ex-lovers: Nora's a single mother who comes to care for her terminally ill father; holed in up in mental ward, Ismael, a brilliant musician, plots his escape. Director: Arnaud Desplechin Writers: Arnaud Desplechin (scenario & dialogue), Roger Bohbot (scenario &
Lady for a Day (1933) ::: 7.4/10 -- Passed | 1h 36min | Comedy, Drama | 13 September 1933 (USA) -- A gangster tries to make Apple Annie, the Times Square apple seller, a lady for a day. Director: Frank Capra Writers: Robert Riskin (screen play and dialogue), Damon Runyon (from the story by) Stars:
L'Eclisse (1962) ::: 7.9/10 -- L'eclisse (original title) -- L'Eclisse Poster A young woman meets a vital young man, but their love affair is doomed because of the man's materialistic nature. Director: Michelangelo Antonioni Writers: Michelangelo Antonioni (scenario and dialogue), Tonino Guerra (scenario and dialogue) | 2 more credits
Luther (2003) ::: 6.6/10 -- PG-13 | 2h 3min | Biography, Drama, History | 26 September 2003 (USA) -- During the early sixteenth century, idealistic German monk Martin Luther, disgusted by the materialism in the Catholic Church, begins the dialogue that will lead to the Protestant Reformation. Director: Eric Till Writers: Camille Thomasson, Bart Gavigan Stars:
Mrs. Palfrey at the Claremont (2005) ::: 7.6/10 -- Not Rated | 1h 48min | Comedy, Drama | 15 May 2008 (Argentina) -- All but abandoned by her family in a London retirement hotel, an elderly woman strikes up a curious friendship with a young writer. Director: Dan Ireland Writers: Martin Donovan (additional dialogue), Dan Ireland (additional dialogue) | 2 more credits Stars:
Mujhse Fraaandship Karoge (2011) ::: 6.9/10 -- Not Rated | 1h 46min | Comedy, Romance | 14 October 2011 (India) -- When you can't make it on your own, the best thing to do is to fake it. But, the question remains, how long can you fake true love? Director: Nupur Asthana Writers: Pooja Desai (story), Anvita Dutt (additional dialogue) | 4 more
Nos Amours (1983) ::: 7.3/10 -- nos amours (original title) -- Nos Amours Poster An erratic young woman's family desperately tries to prevent her increasingly erotic ways. Director: Maurice Pialat Writers: Arlette Langmann (scenario and dialogue), Maurice Pialat (scenario and dialogue)
Page 3 (2005) ::: 7.3/10 -- 2h 19min | Drama | 21 January 2005 (India) -- A look at Mumbai's socialite party circle world through the eyes of a Page 3 journalist. Director: Madhur Bhandarkar Writers: Nina Arora (screenplay), Madhur Bhandarkar (dialogue) | 2 more
Pygmalion (1938) ::: 7.7/10 -- Not Rated | 1h 29min | Comedy, Drama, Romance | 3 March 1939 (USA) -- A phonetics and diction expert makes a bet that he can teach a cockney flower girl to speak proper English and pass as a lady in high society. Directors: Anthony Asquith, Leslie Howard Writers: George Bernard Shaw (screen play and dialogue) (as Bernard Shaw), W.P. Lipscomb (scenario) | 1 more credit Stars:
Redirected (2014) ::: 6.6/10 -- Not Rated | 1h 39min | Action, Comedy, Crime | 10 January 2014 -- Redirected Poster -- Three friends try to make money and invite another friend in on a plot. Director: Emilis Velyvis Writers: Jonas Banys, Lewis Britnell (dialogue editor) | 1 more credit
Reservoir Dogs (1992) ::: 8.3/10 -- R | 1h 39min | Crime, Drama, Thriller | 2 September 1992 (France) -- When a simple jewelry heist goes horribly wrong, the surviving criminals begin to suspect that one of them is a police informant. Director: Quentin Tarantino Writers: Quentin Tarantino, Quentin Tarantino (background radio dialogue written
Romeo + Juliet (1996) ::: 6.7/10 -- PG-13 | 2h | Drama, Romance | 1 November 1996 (USA) -- Shakespeare's famous play is updated to the hip modern suburb of Verona still retaining its original dialogue. Director: Baz Luhrmann Writers: William Shakespeare (play), Craig Pearce (screenplay) | 1 more credit
Shaitan (2011) ::: 7.2/10 -- Not Rated | 2h 1min | Action, Crime, Drama | 10 June 2011 (India) -- Five substance-abusing friends decide to fake a kidnapping in order to bribe a police constable for covering-up a hit-and-run accident. Director: Bejoy Nambiar Writers: Abhijeet Shirish Deshpande (dialogue) (as Abhijeet Deshpande), K.S.
Shane (1953) ::: 7.6/10 -- Not Rated | 1h 58min | Drama, Western | 1 October 1953 (Japan) -- A weary gunfighter attempts to settle down with a homestead family, but a smoldering settler/rancher conflict forces him to act. Director: George Stevens Writers: A.B. Guthrie Jr. (screenplay), Jack Sher (additional dialogue) | 1 more
StageFright (1987) ::: 6.7/10 -- Deliria (original title) -- StageFright Poster A group of stage actors lock themselves in the theater for a rehearsal of their upcoming musical production, unaware that an escaped psychopath has sneaked into the theater with them. Director: Michele Soavi (as Michael Soavi) Writers: George Eastman (as Lew Cooper), Sheila Goldberg (dialogue)
Tere Bin Laden (2010) ::: 7.2/10 -- Not Rated | 1h 35min | Comedy, Drama | 16 July 2010 (India) -- A reporter casts a fake Bin Laden to act in his video message to America, so he can immigrate there. Director: Abhishek Sharma Writers: Mohammad Ahmad (dialogue), Abhishek Sharma (story & screenplay)
The Element of Crime (1984) ::: 6.8/10 -- Forbrydelsens element (original title) -- The Element of Crime Poster A cop in a dystopian Europe investigates a serial killings suspect using controversial methods written by his now disgraced former mentor. Director: Lars von Trier (as Lars Von Trier) Writers: Niels Vrsel, William Quarshie (dialogue translation) | 2 more credits
The Killing (1956) ::: 8.0/10 -- Approved | 1h 24min | Crime, Drama, Film-Noir | 6 June 1956 (USA) -- Crook Johnny Clay assembles a five man team to plan and execute a daring race-track robbery. Director: Stanley Kubrick Writers: Stanley Kubrick (screenplay by), Jim Thompson (dialogue by) | 1 more
The Leopard Man (1943) ::: 6.9/10 -- Approved | 1h 6min | Horror, Thriller | 25 June 1943 (USA) -- A seemingly tame leopard used for a publicity stunt escapes and kills a young girl, spreading panic throughout a sleepy New Mexico town. Director: Jacques Tourneur Writers: Ardel Wray (screenplay), Edward Dein (additional dialogue) | 1 more
The Private Life of Henry VIII. (1933) ::: 7.1/10 -- The Private Life of Henry VIII (original title) -- The Private Life of Henry VIII. Poster King Henry VIII marries five more times after his divorce from his first wife Catherine of Aragon. Director: Alexander Korda Writers: Lajos Bir (story and dialogue) (as Lajos Biro), Arthur Wimperis (story and dialogue) | 1 more credit
They Call Me Trinity (1970) ::: 7.5/10 -- Lo chiamavano Trinit... (original title) -- They Call Me Trinity Poster A lazy, unorthodox gunfighter and his portly, horse-thieving brother defend a Mormon settlement from a land-grabbing Major, a Mexican bandit, and their henchmen. Director: Enzo Barboni (as E.B. Clucher) Writers: Enzo Barboni (story and screenplay) (as E.B. Clucher), Gene Luotto (dialogue)
To Each His Own Cinema (2007) ::: 6.8/10 -- Chacun son cinma ou Ce petit coup au coeur quand la lumire s'teint -- G | 1h 40min | Comedy, Drama | 31 October 2007 (France) To Each His Own Cinema Poster A collective film of 33 shorts directed by different directors about their feeling about Cinema. Directors: Theodoros Angelopoulos (as Tho Angelopoulos), Olivier Assayas | 34 more credits Writers: Manoel de Oliveira (dialogue), Manoel de Oliveira (scenario) | 13 more
Trinity Is Still My Name (1971) ::: 7.3/10 -- Continuavano a chiamarlo Trinit (original title) -- Trinity Is Still My Name Poster Bambino tries to teach his brother Trinity how to become an outlaw, but the two wind up saving a pioneer family and breaking up an arms ring instead. Director: Enzo Barboni (as E.B. Clucher) Writers: Enzo Barboni (as E.B. Clutcher), Gene Luotto (dialogue)
Under the Sand (2000) ::: 7.1/10 -- Sous le sable (original title) -- Under the Sand Poster When her husband goes missing at the beach, a female professor begins to mentally disintegrate as her denial of his disappearance becomes delusional. Director: Franois Ozon Writers: Franois Ozon (scenario and dialogue), Emmanule Bernheim (collaboration) | 2 more credits
Viva Maria! (1965) ::: 6.4/10 -- Not Rated | 1h 59min | Adventure, Comedy, Romance | 18 December 1965 -- Viva Maria! Poster Somewhere in Central America in 1907: Maria II is the daughter of an Irish terrorist. After her father's death, she meets Maria I, a singer in a circus. She decides to stay with the circus,... S Director: Louis Malle Writers: Louis Malle (scenario and dialogue), Jean-Claude Carrire (scenario and dialogue) (as Jean-Claude Carriere)
Who's That Knocking at My Door (1967) ::: 6.6/10 -- I Call First (original title) -- Who's That Knocking at My Door Poster J.R. is a typical Italian-American on the streets of New York. When he gets involved with a local girl, he decides to get married and settle down, but when he learns that she was once raped... S Director: Martin Scorsese Writers: Betzi Manoogian (additional dialogue), Martin Scorsese
Yes Boss (1997) ::: 6.8/10 -- 2h 43min | Comedy, Drama, Musical | 18 July 1997 (India) -- Rahul Joshi wants to be a successful businessman so he works hard for his boss Siddharth. One day Rahul meets Seema, an up and coming model, and he feels like he's finally met his match. Will Seema fall for Rahul? Director: Aziz Mirza Writers: Sanjay Chhel (dialogue), Mangesh Kulkarni (screenplay) | 1 more credit
Z (1969) ::: 8.3/10 -- M | 2h 7min | Crime, Drama, History | 8 December 1969 (USA) -- The public murder of a prominent politician and doctor amid a violent demonstration is covered up by military and government officials. A tenacious magistrate is determined not to let them get away with it. Director: Costa-Gavras Writers: Vasilis Vasilikos (novel) (as Vassili Vassilikos), Jorge Semprn (dialogue) (as Jorge Semprun)
Zero 2 (2010) ::: 7.6/10 -- 1h 30min | Comedy, Thriller | 20 January 2010 (Lithuania) -- What would you get if you mix a gangster film and a soap opera? "Zero 2" is a crazy twister of criminal romance and sexy violence that just might laugh you to death. Director: Emilis Velyvis Writers: Jonas Banys, Aidas Puklevicius (dialogue) | 1 more credit Stars:
Zindagi Na Milegi Dobara (2011) ::: 8.1/10 -- Not Rated | 2h 35min | Comedy, Drama | 15 July 2011 (India) -- Three friends decide to turn their fantasy vacation into reality after one of their friends gets engaged. Director: Zoya Akhtar Writers: Farhan Akhtar (dialogue), Reema Kagti (story) | 4 more credits
Death Note: Rewrite -- -- Madhouse -- 2 eps -- Manga -- Mystery Police Psychological Supernatural Thriller -- Death Note: Rewrite Death Note: Rewrite -- 1. Genshisuru Kami (Visions of a God) -- A two hour episode of Death Note, mainly a compilation of the confrontations between Light and L, re-edited from Ryuk's perspective with new dialogue and soundtrack along with additional animation that could not be included in the original series. An Unnamed Shinigami comes to Ryuk to question him about his new story in the human world. -- -- 2. L o Tsugu Mono (L's Successors) -- This story continues where the previous left off, continuing the story of Light. As the previous special told Light and L's battles, this story does the same with the conflicts between Light, Mello, and Near. -- -- (Source: Wikipedia) -- -- Licensor: -- VIZ Media -- Special - Aug 31, 2007 -- 159,335 7.71
Death Note: Rewrite -- -- Madhouse -- 2 eps -- Manga -- Mystery Police Psychological Supernatural Thriller -- Death Note: Rewrite Death Note: Rewrite -- 1. Genshisuru Kami (Visions of a God) -- A two hour episode of Death Note, mainly a compilation of the confrontations between Light and L, re-edited from Ryuk's perspective with new dialogue and soundtrack along with additional animation that could not be included in the original series. An Unnamed Shinigami comes to Ryuk to question him about his new story in the human world. -- -- 2. L o Tsugu Mono (L's Successors) -- This story continues where the previous left off, continuing the story of Light. As the previous special told Light and L's battles, this story does the same with the conflicts between Light, Mello, and Near. -- -- (Source: Wikipedia) -- Special - Aug 31, 2007 -- 159,335 7.71
Joshikausei -- -- Seven -- 12 eps -- Web manga -- Comedy School Slice of Life -- Joshikausei Joshikausei -- Momoko Futo is an average high-school girl going about her everyday life. Though laid-back and cheerful, her life is anything but mundane as her eccentricity and clumsiness never fail to spice up her days. Her two best friends are always with her: the cute and innocent Mayumi Furui, and the calm and cool Shibumi Shibusawa. Without any spoken dialogue or narration, Joshikausei aims to recount the comedic shenanigans these girls get up to through the expressive sounds and gestures that they make. -- -- 44,909 5.76
Kangaeru Renshuu -- -- - -- 1 ep -- Original -- Dementia -- Kangaeru Renshuu Kangaeru Renshuu -- The description of Suwami Nogami's minimalistic line drawing piece, Imagination Practice, calls it an unending "thought loop". It depicts an artist sitting in front of a window with a self-portrait, like a miniature mirror image, on the desk in front of him. The window frame and the blue sky filled with moving clouds are in colour, but the figure of the artist is not coloured in. The soundtrack sounds like a skipping record that is punctuated by humourous springing noises (a la Bugs Bunny) as the image 'bounces' in an unending loop from the establishing shot into the "drawing." A philosophical piece, Imagination Practice considers the circular dialogue between an artist and his work. -- -- (Source: Midnight Eye) -- Movie - ??? ??, 2003 -- 483 4.27
Memory (ONA) -- -- - -- 1 ep -- - -- Drama Military Sci-Fi Slice of Life -- Memory (ONA) Memory (ONA) -- Set in a post-apocalyptic world destroyed by nuclear war, it tells the story of a damaged robot found by futuristic soldiers investigating a devastated area. -- -- The humanoid appeared to be household robot, reminiscent of Asimov, and when the soldiers booted it up, they were able to see what was left of videos recorded inside its memory as seen by the robot throughout the years. -- -- In just under seven minutes and with no dialogue, the film poignantly reminds us that all our experiences, the things that we hold dear in our lives, are in constant threat. -- -- (Source: Bouncing Red -- ONA - Apr ??, 2009 -- 2,278 6.21
Mobile Suit Gundam 00 Special Edition -- -- Sunrise -- 3 eps -- - -- Action Drama Mecha Military Sci-Fi -- Mobile Suit Gundam 00 Special Edition Mobile Suit Gundam 00 Special Edition -- Condensed version of both the first and second seasons of Gundam 00 featuring some new animated sequences and some partially re-recorded dialogue. -- OVA - Oct 27, 2009 -- 10,372 7.60
Nami yo Kiitekure -- -- Sunrise -- 12 eps -- Manga -- Comedy Drama Romance Seinen -- Nami yo Kiitekure Nami yo Kiitekure -- Restaurant worker Minare Koda has recently been through a bad breakup. Heartbroken and drunk after a night out, she rants about her misery to a complete stranger—Kanetsugu Matou, a radio station director local to Sapporo, Hokkaido. -- -- The next day at work, Minare is shocked to hear a recording of herself from the previous night playing over the radio. Flustered, she rushes to the radio station in a frenzy to stop the broadcast. As she confronts Matou, a chain of events leads to her giving an impromptu talk live on air, explaining her savage drunken speech. With her energetic voice, she delivers a smooth dialogue with no hesitation, which Matou recognizes as raw talent. -- -- Minare soon becomes a late-night talk show host under Matou's direction, covering amusing narratives set in Sapporo, all while balancing her day job and personal life to make ends meet. -- -- 62,168 7.37
Nami yo Kiitekure -- -- Sunrise -- 12 eps -- Manga -- Comedy Drama Romance Seinen -- Nami yo Kiitekure Nami yo Kiitekure -- Restaurant worker Minare Koda has recently been through a bad breakup. Heartbroken and drunk after a night out, she rants about her misery to a complete stranger—Kanetsugu Matou, a radio station director local to Sapporo, Hokkaido. -- -- The next day at work, Minare is shocked to hear a recording of herself from the previous night playing over the radio. Flustered, she rushes to the radio station in a frenzy to stop the broadcast. As she confronts Matou, a chain of events leads to her giving an impromptu talk live on air, explaining her savage drunken speech. With her energetic voice, she delivers a smooth dialogue with no hesitation, which Matou recognizes as raw talent. -- -- Minare soon becomes a late-night talk show host under Matou's direction, covering amusing narratives set in Sapporo, all while balancing her day job and personal life to make ends meet. -- -- -- Licensor: -- Funimation -- 62,168 7.37
Nisou no Kuzu -- -- - -- 1 ep -- Original -- Psychological -- Nisou no Kuzu Nisou no Kuzu -- The dialogue in question takes place between a woman, who appears to be submerged in water, and a man who sits by a tree on sandy soil. The messages the couple sends back and forth to one another take the form of metaphor: a seed, a fish, a thorn, and so on. -- -- (Source: Midnight Eye) -- Movie - ??? ??, 2004 -- 654 4.99
Ookami to Koushinryou -- -- Imagin -- 13 eps -- Light novel -- Adventure Fantasy Historical Romance -- Ookami to Koushinryou Ookami to Koushinryou -- Holo is a powerful wolf deity who is celebrated and revered in the small town of Pasloe for blessing the annual harvest. Yet as years go by and the villagers become more self-sufficient, Holo, who stylizes herself as the "Wise Wolf of Yoitsu," has been reduced to a mere folk tale. When a traveling merchant named Kraft Lawrence stops at Pasloe, Holo offers to become his business partner if he eventually takes her to her northern home of Yoitsu. The savvy trader recognizes Holo's unusual ability to evaluate a person's character and accepts her proposition. Now in the possession of both sharp business skills and a charismatic negotiator, Lawrence inches closer to his goal of opening his own shop. However, as Lawrence travels the countryside with Holo in search of economic opportunities, he begins to realize that his aspirations are slowly morphing into something unexpected. -- -- Based on the popular light novel of the same name, Ookami to Koushinryou, also known as Spice and Wolf, fuses the two polar genres of economics and romance to create an enthralling story abundant with elaborate schemes, sharp humor, and witty dialogue. Ookami to Koushinryou is more than just a story of bartering; it turns into a journey of searching for a lost identity in an ever-changing world. -- -- -- Licensor: -- Funimation, Kadokawa Pictures USA -- 660,637 8.26
RahXephon: Kansoukyoku/Kanojo to Kanojo Jishin to - Thatness and Thereness -- -- Bones -- 1 ep -- Original -- Sci-Fi Psychological Drama -- RahXephon: Kansoukyoku/Kanojo to Kanojo Jishin to - Thatness and Thereness RahXephon: Kansoukyoku/Kanojo to Kanojo Jishin to - Thatness and Thereness -- Quon Kisaragi was surprised when she saw an illusion of herself floating in midair. This other "self" of her claimed that she is a fragment of Quon. Thus an existentialistic dialogue began between the two. -- -- (Source: ANN) -- OVA - Aug 7, 2003 -- 6,611 6.34
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