Jean Baudrillard (Stanford Encyclopedia of Philosophy)

Simulacra and Simulation

Published Friday, April 22, 2005; substantive revision Wed, March 7th, 2007.
French theorist Jean Baudrillard 1929 2007 was one of the most important intellectual figures of the present day whose work combines philosophy, social theory, cultural and idiosyncratic metaphysics that reflects on key events of phenomena of the era a scathing critique of contemporary society, culture and thought, Baudrillard is often considered a major guru of postmodern theory French, although it can also be read as a thinker who combines social theory and philosophy original, provocative and writer who has developed his own style and forms of writing it was an extremely prolific writer who has published more than thirty books and commented on some of the most significant cultural and sociological phenomena of the contemporary era, including erasing distinctions of sex, race and class that structured the company mo dern in a new postmodern consumer, media and high technology company; the role of art and aesthetic modifier; fundamental changes in politics, culture, and human beings; and the impact of new media, information and cyber technologies in the creation of a qualitatively different social order, providing fundamental changes in human and social life.
In recent years, a cult figure of postmodern theory, Baudrillard moved beyond the post-modern discourse of the early 1980s to the present, and has developed a highly idiosyncratic way of philosophical and cultural analysis This entry focuses on the development of unique modes of Baudrillard's thought and how he went from social theory in postmodern theory to a provocative type of philosophical analysis 1 in retrospect, Baudrillard can be seen a theorist who traced from original way of life signs and the impact of technology on social life, and has consistently criticized major modes of modern thought, while developing his own philosophical outlook.
1 The first writings of objects in mirror production system.
Jean Baudrillard was born in the city of Reims, France Cathedral in 1929 He told investigators that his grandparents were peasants and his parents became civil servants Gane 1993 19 Baudrillard also claims that he was the first member of his family to pursue higher education and which led to a break with his parents and the cultural environment in 1956, he began working as a teacher of secondary education in a French school and high school in the early 1960s do editorial work for the French publisher Seuil Baudrillard was initially a Germanist who published essays on literature in modern times in 1962-1963 and translated works of Peter Weiss and Bertolt Brecht in French, and a book on messianic revolutionary movements by Wilhelm M hlmann during this period, he met and studied the works of Henri Lefebvre, whose criticism everyday life impressed him, and Roland Barthes, whose semiological analyzes of contemporary society has had a lasting influence on his work.

In 1966, Baudrillard entered the University of Paris, Nanterre, and became Lefebvre's assistant, while studying languages, philosophy, sociology and other disciplines He forbidden These Troisi sociology round me Nanterre in 1966 with a thesis on the Syst things at me, and began teaching sociology in October this year Opposing French and US intervention in the wars in Algeria and Vietnam, Baudrillard himself associated with the French left 1960 Nanterre was a key site of radical political and movement March 22 associated with Daniel Cohn-Bendit and s Enraged began in Nanterre sociology department Baudrillard said later he participated in the events of May 1968 which resulted in massive student uprisings and a general strike that almost drove de Gaulle from power.
During the 1960s, Baudrillard began publishing a series of books that would make him famous Influenced by Lefebvre, Barthes, and s series of French thinkers whose influence will be discussed below, Baudrillard undertook serious work in the field of social theory, semiotics and psychoanalysis in the 1960s and published his first book of objects system in 1968, 1996, followed by a book about the consumer society in 1970, 1998, and a review for the political economy of the sign in 1972 1981 2 the first publications are attempts, within the framework of critical sociology, combining the everyday life studies initiated by Lefebvre 1971 and 1991 1947 social semiotics that studies the life of signs in social life of this project, influenced by Barthes 1967 1964, 1972 1958 and 1983 1967, focused on the system of objects in the consumer society, the development of its first two the drunk, and the interface between economics and the semiotics pm core 3 is the third book early work of Baudrillard was one of the first to appropriate semiology to analyze how objects are encoded with a system of signs and meanings that constitute contemporary media and consumer societies Combining semiological studies, Marxist political economy and sociology of the consumer society, Baudrillard began his ongoing task of exploring the system of objects and signs that form our daily life.
The early Baudrillard described the meanings invested in the objects of everyday life, such as the power acquired by the identification with the car while driving and the structural system in which objects were organized in a new modern society such prestige or sign value of a new sports car in his first three books, Baudrillard argued that the classical Marxian critique of political economy was to be supplemented by semiological theories of the sign that articulate the various meanings signified by signifiers like language organized in a system of meaning Baudrillard, after Barthes and others argued that fashion, sports, media and other methods of service also produces systems of meaning articulated by specific rules, codes and logical terms used interchangeably by Baudrillard which are elucidated in more detail below.
Locate its analysis of the signs and of everyday life in a historical context, Baudrillard argued that the transition from the earlier phase of competitive market capitalism to the stage of monopoly capitalism required increased attention to demand management, increase and steering consumption at this historic stage, to about 1920 to the 1960s, the need to intensify the concern completed application by reducing production costs and increasing production in this era of capitalist development, economic concentration, new techniques production and development of new technologies, the accelerated capacity for mass production and capitalist societies attracted increased attention on managing consumption and creating new needs for prestige products, producing the regime of this Baudrillard called value sign.
On the analysis of Baudrillard, advertising, packaging, display, fashion, emancipated sexuality, media and culture, and the proliferation of products multiplied the quantity of signs and spectacles, and product proliferation value signs now, Baudrillard claims, commodities are not simply be characterized by the use value and exchange value, as in Marx's theory of the commodity, but sign value expression and style brand, prestige, luxury, power, etc. becomes part of more and more of the goods and consumption.

In this perspective, Baudrillard claims that products are purchased and displayed both their value sign that their use value, and that the phenomenon of the sign value has become an essential element of the goods and consumption in society consumption This position was influenced by the concept of Veblen's conspicuous consumption and display of products analyzed in his Theory of class leisure Baudrillard contended became extended to everyone in the consumer society for Baudrillard all society is organized around consumption and display of products by which individuals gain prestige, identity and standing in this system, the most prestigious of commodities companies one, cars, clothes, etc., the position of the higher in the area of ​​the sign value Thus, just as the words make sense based on their position in a differen system tial language sign if the values ​​make sense according to their place in a prestigious differential system and status.
In the consumer society Baudrillard concludes by praising the many forms of rejection of social convention, conspicuous consumption, and conformist thinking and behavior, in a practice that can all be merged from 1998 radical change 183 Baudrillard refers here to waiting violent and sudden eruptions disintegration that will come, just as unexpectedly, and certainly 68 May to destroy this white mass consumption in 1998 by 196 against, Baudrillard also described a situation where alienation is so complete it can not be exceeded because it is the very structure of market society 1998 190 His argument is that in a society where everything is a commodity that can be bought and sold, the total alienation is indeed the term alienation to originally meant for sale, and in a totally commodified society where everything is a commodity, alienation is more omni present, Baudrillard poses the end of transcendence a phrase borrowed from Marcuse where individuals can neither pe rceive their own real needs or other lifestyle 190ff 1998.
In 1970, Baudrillard had distinguished the Marxist theory of revolution and posits instead that the possibility of revolt against the consumer society in an unpredictable but some form late 1960s, Baudrillard himself associated with a group intellectuals around the journal Utopie which sought to overcome disciplinary boundaries and in the spirit of Guy Debord and the Situationist international to combine reflections on alternative societies, architecture and daily lifestyles 4 Bringing together individuals the margins of architecture, urban planning, cultural criticism and social theory, Baudrillard and his associates are distinguished from other political and theoretical groups developed idiosyncratic and marginal discourse beyond the boundaries of disciplines and established This affiliation political trends utopia lasted until the early 1970s, but it may have con tributed to produce Baudrillard desire to work their arges to keep out of current trends and patterns, and develop its own theoretical positions.
Baudrillard thus had an ambivalent relationship to classical Marxism in the early 1970s, one hand, he postponed the Marxian critique of the production of commodities that defines critical and the various forms of alienation, domination and exploitation produced by capitalism at this stage, it appeared that his criticism is from the standard neo-Marxist perspective that assumes that capitalism is blameworthy because it is homogenization, control and dominate social life, while depriving individuals of their freedom, creativity, time and human potential on the other hand, he can not point all revolutionary forces and in particular not to discuss the situation and the potential of the working class as agent of change in the effect on consumer society, Baudrillard is not the theory of the subject as an active agent of social change whatsoever, thus following the structuralist and po ststructuraliste criticism of philosophical and practical subject categorized by Descartes, Kant and Sartre, who has long been dominant in French structuralist and poststructuralist thought argued that subjectivity was produced by language, social institutions and cultural forms and do was not independent of its construction in these institutions and practices.

Nor Baudrillard develop a theory of the class or group of revolt, or any theory of political organization, struggle, or strategy of the kind common in post-1960s work of France Yet Baudrillard particularly close here to the work of the Frankfurt school, especially that of Herbert Marcuse, who had already developed some of the first Marxist critiques of consumer society see Kellner 1984 and 1989b as Luk cs 1971 and the Frankfurt school Baudrillard analyzes how the product and the commodification permeate social life and come to dominate the thinking and individual behavior following the general line of critical Marxism, Baudrillard argues that the social homogenization, alienation and exploitation constitutes a reification of raw materials, technologies and things to know objects come to dominate the topics people die possess human qualities and capabilities.
Luk cs, the Frankfurt School, and Baudrillard, reification the process by which human beings become dominated by things and become more thinglike themselves just govern social life Submission conditions imposed labor and standardization of human life and the exploitation of workers and alienating a life of freedom and self-determination in media and consumer society, culture and consumption has also become homogenized, depriving people of the opportunity to grow individuality and self-determination.
In a sense, Baudrillard's work can be read as an account of another stage of reification and social domination as that described by the Frankfurt School, which describes how individuals were monitored by institutions of power and Baudrillard's thought patterns goes beyond the Frankfurt school by applying semiotic theory of signs to describe how raw materials, media and technologies offer an illusion and fantasy universe in which individuals become burdened with consumer values, ideologies and attractive media models and technologies such as computers, giving cyber worlds later, Baudrillard take his analysis of domination by signs and the system of objects to conclusions even more pessimistic when it concludes that the theme of the end of the individual outlined by the Frankfurt School has reached maturity in the total defeat of human subjectivity by the world of objects in Section 3.
Yet in some writings, Baudrillard theory a little more active consumption than that of the Frankfurt School's generally portrayed consumption in social integration passive mode By contrast, consumption in the early writings of Baudrillard itself a kind of work, active manipulation of signs, one way to fit within the consumer society, and work to differentiate themselves from others, however, this active manipulation of signs is not to apply a active human subject who could resist, redefine or produce its own signs and Baudrillard fails to develop a real agency theory.

three first works of Baudrillard can thus be read as part of a neo-Marxist critique of capitalist societies It read Baudrillard's emphasis on consumption as a complement to Marx's analysis of the production and its emphasis on culture and signs as an important complement classical Marxian political economy, which adds a cultural and semiotic dimension to the Marxian project but in his provocative 1973 the mirror production translated into English in 1975, Baudrillard makes a systematic attack on Marxism classic, claiming that Marxism is but a mirror of bourgeois society, placing production at the center of life, and naturalizing the capitalist organization of society.
While in the 1960s, Baudrillard attended the tumultuous events of May 1968, and was associated with the revolutionary left and Marxism, he broke with Marxism in the early 1970s, but remained politically radical but unaffiliated the rest of the decade, like many on the left, Baudrillard was disappointed that the French Communist Party did not support the radical movements of the 60s and he also distrusted the official Marxist theorists like Louis Althusser who he is dogmatic and therefore reductive, Baudrillard began a radical critique of Marxism, which would be taken up by many of his contemporaries who also take a postmodern turn to see the best and Kellner 1991 and 1997.
1975 Baudrillard argues that Marxism, first, does not adequately illuminate premodern societies were organized around religion, mythology and tribal organization and not the production he also argues that Marxism does not provide quite radical critique of capitalist societies and other discourses and perspectives critical at this stage, Baudrillard turns to anthropological perspectives on premodern societies for more emancipatory alternatives tips Yet it is important to note that this critique of Marxism was taken from the left, arguing that Marxism did not provide a sufficiently radical critique or alternative contemporary capitalist societies and communists organized around the production Baudrillard concluded that French communist failure to support the movement in May 68 was partly rooted in conservatism itself had roots s in Marxism therefore, Baudrillard and others of his generation began to look for other critical positions.
The mirror of production and his next book Symbolic Exchange and Death, 1976, a major text finally translated in 1993, attempts to provide ultraradical perspectives that overcome the limitations of an economistic Marxist tradition that emphasizes the economic sphere This ultra Phase -gauchiste Baudrillard's itinerary would be short-lived, however, although in symbolic Exchange and death Baudrillard produces one of his most important and dramatic provocations text begins with a preface that condense its attempt to provide a substantially different approach to society and culture of the building on French culture Georges Bataille's theory, Marcel Mauss, and Alfred Jarry, Baudrillard champions symbolic exchange that resists capitalist values ​​of utility and monetary profit cultural values ​​Baudrillard argues that in demand Battle that expenditure and excess is connected to the penny eignty, the Mauss descriptions of social prestige gifts in the pre-modern society, are Jarry eater that ridicules the French culture, and anagrams Saussure, there is a break with the values ​​of capitalist exchange and production, or the production of meaning in language exchange These cases of symbolic exchange, Baudrillard believes, break with the values ​​of production and describe poetic exchange and creative cultural activity that offers alternatives to capitalist values ​​of production and exchange.

The term of symbolic exchange was derived from the notion of Georges Bataille in general economy where spending, waste, sacrifice and destruction have been claimed to be more fundamental to human life that the economies of production and utility 1988 1967 Battle of the model was the sun freely spent his energy without asking anything in return, he argued that if individuals wanted to be truly sovereign, for example without the imperatives of capitalism, they should pursue economy General expenses, which, sacrifice and destruction to escape determination by existing utility requirements.
For Bataille, humans are beings of excess exorbitant energy, fantasies, drives, needs and the heterogeneous desire At this point, Baudrillard presupposes the truth of the anthropology of Battle and the general economy in a 1976 study of a volume Complete Works of Battle Baudrillard wrote the central idea is that the economy which governs our societies results from a diversion of the fundamental human principle, which is a solar principle of expenditure in 1987 in the early 57 1970 Baudrillard took over the anthropological position battle and what he calls critical aristocratic Battle of capitalism that now claims is based on the gross notions of utility and savings rather than the most sublime aristocratic notion of excess and expenditure Bataille and Baudrillard presuppose here a contradiction between human nature and capitalism They argue that man by nature gain fun of this stuff that spending, waste, feasts, sacrifices, and so on, in which they are sovereign and free to spend the excess energy and thus follow their true nature Capitalist imperatives of work, public services and economies consequently are not natural, and go against human nature.
Baudrillard argues that Marx's critique of capitalism, however, simply attack the exchange value while exalting use value and thus the utility and instrumental rationality, seeking a good use of the economy to Baudrillard.
Marxism is only a small bourgeois criticism Limited, a step in the normalization of life to the proper use of social Battle, however, scans a whole slave dialectic from an aristocratic point of view, that of the master struggling with his death can accuse this perspective to be pre- or post-Marxist in any case, Marxism is that disenchanted horizon of capital everything that precedes or follows is more radical than it was 60 in 1987.
This passage is very revealing and mark the switch Baudrillard to an aristocratic critique of political economy deeply influenced by Nietzsche and Bataille Bataille and Baudrillard have a version of the aristocratic master morality Nietzsche where senior individuals create their own values ​​and their life revolves excess, overflow, and intensification of creative and erotic energies for some time, Baudrillard would continue to attack the bourgeoisie, capital, and political economy, but from a perspective that champions aristocratic and lavish spending, the aesthetic and symbolic values ​​the dark side of his theoretical and political allegiances switch is a valuation IEA offer or assigning the value to the sacrifice and death that informs symbolic exchange and death in which the sacrifice provides a gift that subverts the values bourgeoises utility and self-meadows ervation, an idea that has sinister implications in an era of suicide bombings and terrorism.
Overall, in his mid-1970s work, Baudrillard was to get out of the familiar Marxian world of production and the class struggle in a very different vision of the neo-aristocratic world and metaphysics Baudrillard seems to assume this stage that pre-capitalist societies were governed by forms of symbolic exchange similar to the concept of Battle of general economic Influenced by Mauss theory of giving and gift-cons, Baudrillard argued that pre-capitalist societies were governed by the laws of symbolic exchange rather than production and utility development of these ideas, Baudrillard sketched a fundamental dividing line in the history between symbolic companies iE companies basically organized around the exchange and premodern societies production-namely societies organized around the production and exchange of goods therefore denies the phi Marxist phy of history that posits the primacy of production in all societies and rejects the concept of Marxian socialism, arguing that it n ot enough radical break with capitalist productivist, offering simply as a organization more efficient and equitable production rather than a completely different kind of society with different values ​​and forms of culture and life.

Henceforth, Baudrillard contrasts one way or another his ideal of symbolic exchange values ​​of production, utility and instrumental rationality that govern the capitalist and socialist societies symbolic exchange appears as revolutionary alternative Baudrillard values and practices of capitalist society, and represents a variety of heterogeneous activities in his writings of the 1970s, for example, he writes in the Critique exchange looks, this comes and goes, are like people of air and breathe out is the metabolism of the exchange, prodigality, festival and of the destruction which also returns to the non-value that the generation erected, valued in this field, the value is not even recognized in 1981 207 he also describes his conception of symbolic exchange in the mirror of the production where he writes the symbolic social relation is the uninterrupted cycle of giving and rece see, that, in primitive exchange, includes the consumption of surplus and deliberate anti-Production 1975 143 The term therefore refers to symbolic or cultural activities that do not contribute to capitalist production and accumulation and which are potentially a radical negation of the production-company.
At this stage of his thought, Baudrillard was a French tradition of extolling primitive or pre-modern culture on abstract rationalism and utilitarianism defense of modern society symbolic exchange Baudrillard on production and instrumental rationality thus fits in tradition of Rousseau's defense of the natural wilderness of the modern man, Durkheim's mechanical solidarity asking premodern societies against the abstract individualism and anomie of modern, valuing Battle of spending pre-modern societies, or Mauss or fascination Levi-Strauss with the wealth of primitive societies or the wild spirit after deconstructing the modern master thinkers and his own theoretical fathers Marx, Freud, Saussure, and his french contemporaries for missing the richness of symbolic exchange, Baudrillard continues to defend symbolic and radical forms of thought and writing dan s a quest that takes ever more esoteric and exotic speech.
Thus, against the organizational forms of modern thought and society, Baudrillard champions symbolic exchange as an alternative against the modern requirements to produce the value and meaning, Baudrillard calls for their extermination and annihilation, providing title example, a gift exchange Mauss, Saussure anagrams, and Freud's concept of the death instinct in all these cases, there is a break with the forms of exchange of goods, meanings, and libidinal energies and thus escape the forms of production, capitalism, rationality and sense Baudrillard's paradoxical concept of symbolic exchange can be explained as an expression of a desire to liberate modern positions and seek a revolutionary position outside modern society compared to modern values, Baudrillard advocates their annihilation and extermination.
In her However, the work mid-1970s, Baudrillard poses another fracture in the radical history that the break between symbolic premodern and modern societies in the mode of classical social theory, it systematically develops distinctions between pre-modern societies organized around symbolic exchange, modern societies organized around production, and post-modern societies organized around simulation by which he means the cultural modes of representation that simulate reality as television, computer cyberspace and virtual reality Baudrillard distinction between the mode of production and utility for organizing modern societies and simulation mode that he believes is the organizational form of post-modern societies postulates a rupture between modern societies and also post-modern large as the gap between modern and premod ernes theorizing the postmodern epochal break with modernity, Baudrillard declares the end of political economy and a time when production was ganizing or the form of the company after Marx, Baudrillard argues that this modern era was the era of capitalism and the bourgeoisie, where workers were exploited by capital and provided a revolutionary force of upheaval Baudrillard, however, said the end of political economy and thus the end of the Marxist problematic and modernity itself.
The end of work the end of production at the end of political economy at the end of dialectics signified signifier that facilitates the accumulation of knowledge and meaning, the linear syntagma of cumulative discourse and at the same time, in the end same time the use of the exchange value dialectic of value that is the only thing that makes possible the accumulation and social production by the end of linear dimension of discourse the end of the linear dimension of the goods late the classic era of the sign by the end of the era of production Baudrillard 1993a 8.
The speech of the end means its announcement a postmodern break or rupture in history people are now, Baudrillard asserts in a new era of simulation in which the information processing of social reproduction, communication and knowledge-based industries, and so replaces production as a form of organization of society at that time, the work is more a production force, but is itself a sign among others 1993a 10 labor is not primarily productive in this situation, but is a sign of social position of one, the lifestyle and way of easement wages are too no rational relationship to work and what is produced, but in a position occupied in the system 1993a 19ff but, above all, political economy is no longer the foundation, the social determinant, or even a structural reality in which other phenomena can be i nterprété and explained 31s instead people live in the hyper-reality simulations in which images, shows, and the play of signs replace the production and class conflict as key constituents concepts of contemporary societies.

Henceforth, the capital and political economy disappear from history Baudrillard, or return in radically new forms now, the signs and codes proliferate and produce other signs and new sign of growing machinery and cycles spiral technology replaces capital in this story and semiurgy interpreted by Baudrillard as proliferation of images, information and signs replaces the production Her postmodern turn is thus connected to a form of technological determinism and a rejection of political economy as a useful explanatory principle a movement that many of his critics reject see Kellner Kellner 1989 and the 1994 studies.
Symbolic Exchange and Death and the following studies in Simulacra and Simulation 1994 1981 articulate the principle of a fundamental break between the modern and post-modern societies and the starting Baudrillard mark of the problem of modern social theory For Baudrillard, the modern societies are organized around the production and consumption of raw materials, while the post-modern societies are organized around simulation and the play of images and signs, indicating a situation in which the codes, patterns and signs are the forms of organization of a new social order where simulation rules 5 in the society of simulation, identities are constructed by the appropriation of images and codes and models determine how individuals perceive and relate to other people economy, politics, social life and culture are all governed by the mode simulation, so the codes and models determine how goods are consumed and used, politics unfold, culture is produced and consumed, and daily life is directly re.
postmodern world Baudrillard is also one in which previously important boundaries and distinctions such as those between social classes, genders, political, and once autonomous realms of society and culture lose power If companies modern, classical social theory, were characterized by differentiation, for Baudrillard, post-modern societies are characterized by dedifferentiation, the collapse of the power of distinctions, or implosion in Baudrillard's society of simulation, the fields economics, politics, culture, sexuality and social life all implode into each other in this implosive mix, the economy is fundamentally shaped by culture, politics, and other areas, while the art, once a sphere of potential difference and opposition, is absorbed in the economic and political, while sexua ity is everywhere in this situation, the differences between individuals and groups implode in a rapidly changing or dissolution of social change and the previous limits and structures on which social theory had once focused.
In addition, his postmodern universe is one of hyperreality in which entertainment, information and communication offer more intense experiences and involving than the scenes of banal everyday life, as well as codes and models that structure daily life, the kingdom of ex hyperrealist reality media simulations, and Disneyland theme parks, shopping centers and fantasylands consumer television sports and other excursions in ideal worlds is more real than real, so that the models , images and hyper-realistic codes come to control thought and behavior Yet determination itself is in a nonlinear random world where it is impossible to draw causal mechanisms in a situation where individuals face a huge flow of images, codes and models, any one can shape the thinking or behavior of an individual.
In this post-modern world, people fleeing the desert of the real to the ecstasies of hyperreality and the new field of IT, media, and technology experience in this universe, subjectivities are fragmented and lost, and a new field experience seems to Baudrillard renders previous social theories and obsolete and irrelevant political recounting the vicissitudes of the subject in today's society, Baudrillard claims that contemporary subjects are older with modern pathologies such as hysteria and paranoia instead, they exist in a state of terror that characterizes the schizophrenic too close to all things sexual promiscuity fault of all the things that beleaguer and penetrate, meeting no resistance and no halo, no will, not even aura of his own body protects it against his schizophrenic is open to everything and lives in the most extreme confusion ven 1988 27 Baudrillard, the ecstasy of the media that knew bject is near instant images and information in an overexposed and transparent world in this situation, the subject becomes a pure screen surface pure absorption and reabsorption of influential networks in 1988 27 in other words, an individual in a postmodern world becomes merely an entity influenced by the media, technological experience and the hyperreal.
Thus, Baudrillard's categories of simulation, implosion and hyperreality combine to create an emerging postmodern condition that requires entirely new modes of theory and politics to track and respond to new developments in contemporary times Its strategies style and writing are also implosive namely working against previously important distinctions materials combining remarkably different fields, studded with examples from the media and popular culture in an innovative fashion postmodern theory that does not respect borders disciplinary his writing attempts to simulate the new conditions, capturing its novelties through inventive use of language and radical theory such a questioning of contemporary theory and the need for new theoretical strategies are legitimated for Baudrillard by extent of changes in news time she.

For example, Baudrillard argues that modernity operates with a mode of representation in which ideas represent reality and truth, concepts that are key postulates of the modern theory A postmodern society explodes this epistemology by creating a situation in which subjects lose contact with reality and the fragment and dissolve This portends the end of the modern theory that works with a subject-object dialectic in which the subject was supposed to represent and control the object in the history of philosophy modern philosophical about trying to discern the nature of reality, to ensure grounding knowledge, and to apply this knowledge to control and dominate the object type, for example, other people, ideas, and so on Baudrillard follows here the poststructuralist critique that thought and speech could not be firmly anchored in ap posteriori or preferred structures of the real reaction against the mode of representation in modern theory, French thought, especially some deconstruc tionists strong Rorty clerics moved into the play of textuality, discourse, which would only references to other text or speech in which the actual or outside were relegated in the field of nostalgia.
Similarly, Baudrillard strong simulacrist, says that in the media and consumer society, people are caught in the game images, shows, and simulacra, who less than outside, an external reality, to the point that the very concepts of the social, political and even reality no longer seem to have a meaning and narcoticized and hypnotized some metaphors saturated consciousness Baudrillard media is in such a state of fascination with image and show that the concept of meaning itself which depends on stable boundaries, fixed structures, shared consensus dissolves in this alarming new and postmodern situation, the referent, the back and outside, and depth, the essence and reality while disappears, and with their disappearance, the possibility of any potential opposition vanishes as well as simulations proliferate, it s come to refer only to themselves a carnival mirrors that reflect the images projected o ther mirrors the ubiquitous TV and computer screen and the screen of consciousness, which in turn refers to its image previous warehouse also images produced by simulatory Caught up mirrors in the simulated universe, the masses are bathed in a media massage without messages or meaning, a mass age where classes disappear, and politics is dead, as are big dreams of alienation, liberation and revolution.
Baudrillard claims that henceforth the masses seek spectacle and not meaning they implode in a silent majority, which means the end of social 1983b Baudrillard implies that social theory loses its very object as meanings, classes, and difference implode into a black hole of non-differentiation fixed distinctions between political social groups and ideologies implode and social relationships face-to-face concrete recede as individuals disappear in simulation media worlds , computers, virtual reality itself social theory itself loses its purpose, social, while radical loses its subject and agency.
Nevertheless, he says, at this stage of its trajectory to say late 1970s and early 1980s that refusal of meaning and mass participation is a form of resistance Oscillating between nostalgia and nihilism, Baudrillard exterminates the both modern ideas, such as the subject, meaning, truth, reality, society, socialism and emancipation and asserts a symbolic exchange mode that seems to manifest a nostalgic desire to return to pre-modern cultural forms this desperate search of a truly revolutionary alternative was abandoned, but in the early 1980s now it develops more new perspectives on the contemporary moment, ranging from sketch patterns of thought and behavior and giving up the search a political and social change.

In a sense, there is a parodic inversion of historical materialism in Baudrillard Instead the focus of Marx on political economy and the rule of economic, for Baudrillard is the model, superstructure, which generates a real situation in which he refers to as the end of political economy 1993a for Baudrillard, the signs of the values ​​predominate on the values ​​and exchange values ​​use; the importance of the needs and use of commodity values ​​to serve them disappear in Baudrillard of semiotic imagination in which signs have priority over the real and restore human life Turning Marxist categories against themselves, the masses absorb the classes, the subject of praxis is fractured, and objects come to dominate humans revolution is absorbed by the object of criticism and technological implosion replaces the socialist revolution in the production of a break in history for Baudrillard, unlike Marx, the disaster of modernity and the eruption of postmodernity is produced by the deployment of the technology revolution therefore, Baudrillard replaces hard economic and social determinism of Marx emphasizes the economic dimension the class struggle, and human praxis, with a form of semiotic idealism and technological determinism where sign s and objects come to dominate the subject.
Baudrillard concludes that the disaster happened, that the destruction of modernity and the modern theory that noted in the mid-1970s, has been complemented by the development of capitalist society itself, that modernity disappeared and a new social situation has taken place against the traditional strategies of rebellion and revolution, Baudrillard begins to defend what he calls fatal strategies that grow the system values ​​to the extreme in the hope of a collapse or reversal, and eventually adopts a very ironic style metaphysical discourse that renounces emancipation and the discourse and hopes of progressive social transformation.
Baudrillard's thought from the mid 1970s to current theories challenges in a variety of disciplines During the 1980s, Baudrillard's major works of the 1970s were translated into several languages ​​and new books of the 1980s were to turn translated into English and other major languages ​​in the near future as a result, he became world famous as one of the most influential thinkers of postmodernity Baudrillard has become something of an academic celebrity, traveling the world to promote their work and gain a large audience, although more outside the realm of academic theory and in his own discipline of sociology.
At the same time that his work had become extremely popular, Baudrillard's own writing is becoming more difficult and obscure in 1979, Baudrillard published Seduction 1990 a difficult text that represents a major change in his thought The book marks a turning away from the more sociological discourse of his earlier works in a more philosophical and literary discourse While in the exchange and the symbolic death 1993a, 1976, Baudrillard sketched ultra-revolutionary perspectives as a radical alternative in symbolic exchange as its ideal, it now takes seduction as his alternative to production and communicative interaction Seduction, however, do not question, subvert or transform existing social relations and institutions, but is a gentle alternative, a play with appearances, and a game with feminism, a provocation that caused a sharp critical response 6 concept Baudrill ard seduction is idiosyncratic and involves games with signs that establish the aristocratic seduction as a sign of order and ritual unlike the bourgeois ideal of production, while advocating artifice, appearance, game, and the challenge against the deadly serious work of producing Baudrillard interprets seduction primarily as a ritual and game with its own rules, spells, traps and lures her mute writing at this point in a neo-aristocratic aesthetics dedicated to stylized patterns thinking and writing, presenting a set of reversibility of the categories, the challenge, the duel, that Baudrillard movement of thought to a form of aristocratic aestheticism and metaphysics.
metaphysical speculations that proliferate Baudrillard are evident in the fatal strategies in 1983, translated in 1990, another turning point in his career This text presented a bizarre metaphysical scenario concerning the triumph of objects on matters within the obscene proliferation of a world objects so completely out of control it exceeds all attempts to understand, conceptualize and control its scenario concerns the proliferation and growing supremacy of objects on subjects and the final triumph of the object in a discussion of ecstasy and inertia Baudrillard explains how objects and events in contemporary society are continually surpassing themselves, growing and expanding the power of ecstasy objects is their great proliferation and expansion; ecstasy as going outside or beyond oneself beautiful as more beautiful than beautiful in fashion, the real more real than reality TV, the sex sex sex in pornography ecstasy is the form of completely explicit obscenity, nothing hidden and hyperreality described by Baudrillard earlier taken to another level, redoubled and intensified its vision of contemporary society presents a growth fairings and growth projections and growth, the expansion and still excrete more goods, services, information, messages or requests surpassing all rational ends and boundaries in a spiral of uncontrolled growth and replication.

Yet growth, acceleration and proliferation have reached such extremes, Baudrillard suggests that ecstasy growths to say an increasing number of products is accompanied by inertia The growth process has a disaster for the subject, because not only the acceleration and proliferation of the object world randomness increase the chance and not determinability, but the objects themselves come to dominate the exhausted subject, whose fascination for the game objects turns to apathy, brutishness, and inertia.
In retrospect, the rise in the world of objects on the topic was the theme of Baudrillard early, showing an underlying continuity in his project in his early writings, he explored the ways in which the products were fascinating individuals in the consumer society and means that the world of products assumed a new value and through the value of the signs and the code that were part of the world of things, the system of objects His polemics against the Marxism were fueled by the belief that the value of the signs and the code was more fundamental than these traditional elements of political economy as exchange value, use value, production and so on in the constitution contemporary society Then the media reflections entered the forefront of his thoughts the subject of television was at the center of the house before Baudrillard s the thought and the media, simulations, hyperreality, and implosion eventually came to obliterate distinctions between public and private, within an d outside, the media and the reality now, everything was transparent and public, and hyperrealist the world of the object which was won in the fascination and seductions years have passed.
In Fatal Strategies and subsequent writings, the object dominates the subject or losses Fatal strategies suggest that individuals should simply submit to the strategies and tricks of the objects in the banal strategies, the subject still believes smarter than the object, then as in the other fatal strategies the object is still supposed to be cleverer, more cynical, more brilliant than the subject 1983 259-260 Previously, in banal strategies, the subject believed to be most sovereign master and the object a fatal strategy, by contrast, recognizes the supremacy of the object and therefore takes the side of the object and its strategies goes to, and stratagems rules.
In these works, Baudrillard seems to take his theory in the field of metaphysics, but it is a specific type of metaphysics deeply inspired by pataphysics developed by Alfred Jarry Jarry.

Pataphysics is the science of the realm beyond metaphysics will study the laws that govern exceptions and will explain the universe supplementary thereto; or, less ambitiously, it will describe a universe that we can see to see maybe instead of the traditional definition pataphysics is the science of imaginary solutions, which symbolically attributes the properties of objects, described by their virtuality, to their lineaments Jarry 1963 131.
As the universe Jarry's Ubu Roi Gestures and opinion of Dr. Faustroll 1969 and other literary texts as well as more theoretical explanations of Jarry pataphysics Baudrillard's is a totally absurd universe where objects rule in mysterious ways, and people and events are governed by absurd interconnections and ultimately unknowable and predestination the French playwright Eugene Ionesco is a good source of input in this universe as pataphysics Jarry, Baudrillard's universe is ruled by surprise, reversal, hallucination , blasphemy, obscenity, and the desire to shock and outrage.
Thus, given the growing supremacy of the object, Baudrillard wants us to drop the subject and the other with the Pataphysics object side, it seems that Baudrillard attempts to end the philosophy of subjectivity that has controlled thought French since Descartes by going completely the other side evil genius Descartes his evil genius, was a trick of the subject who tried to seduce him to accept what was not clear and distinct, but on which he has been finally win evil genius of Baudrillard is the object itself which is much worse than simply epistemological deceptions of the subject faced by Descartes and is a fatal destiny which demands the end of the philosophy of subjectivity Now, for Baudrillard, people live in the reign of the object.
In the 1980s, Baudrillard overthrow laid in immanent principle, reverse the direction or sense of switches and effects, where things turn into their opposites Thus, according to Baudrillard, the production company has been happening over the simulation and seduction; the panoptic and repressive power theorized by Foucault turned into a cynical and seductive power of the media and information society; release defended in the 1960s had become a form of voluntary servitude; sovereignty had passed from the side of the object to the object; and revolution and emancipation had turned into their opposites, trapping individuals in an order of simulation and virtuality Baudrillard concept of immanent reversal thus provides a perverse form of the dialectic of Enlightenment Horkheimer and Adorno 1972 1947, where everything becomes its opposite to Adorno and Horkheimer, in capitalism transforms organized and hi-technology, modes of Enlightenment become domination, culture becomes the culture industry, democracy becomes a form of mass manipulation, and science technology is an essential part of a social apparatus of domination.
Baudrillard follows this concept of reversal and his paradoxical and nihilistic metaphysical vision in the 1990s where his thought becomes increasingly hermetic, fragmentary and difficult During the decade, Baudrillard continued to play the role of academic superstar and media , traveling the world conferences and achievement in the events intellectuals some of his experiences are illustrated in his collections of aphorisms, souvenirs, fresh memories fresh 1990 1996a II, III fragments cool Memoirs, 1990-1995 1997 1995, and memories IV fresh, 1995-2000 2003 2000 These texts combine reflections on his travels and experiences with the development of its provide ideas and perceptions fragmentary newspapers Baudrillard often recycled often spotted revealing in his personal life and psychology, as well as capture experiences and scenes that generate or embody some-one es of his ideas Though often repetitive, his fresh memory brochures offer direct access to the man and his ideas, and to validate h im as a global intellectual superstar who travel around the earth and each diary notation is worthy of publication and attention.
Retiring from the University of Nanterre in 1987, Baudrillard subsequently functioned as an independent intellectual, dedicated to caustic reflections on our contemporary moment and philosophical ruminations that cultivate its distinct and always evolving theory From June 1987 to May 1997 he published reflections on the events and phenomena of the day in the Paris newspaper liberation a series of writings collected REJECTED 2002 2000 and access to a laboratory of ideas developed later in his books.

Baudrillard retirement of a sociology faculty seems to have liberated his philosophical impulses and in addition to its newspaper collections and occasional forays in engaging issues of the day, Baudrillard has turned a series of texts increasingly philosophical and high theoretical density during the 1990s, Baudrillard's work include transparency of Evil 1993 1990 Gulf war did not take place in 1995, 1991, Illusion of the end 1994b 1992 1996b the Perfect crime 1995, possible to exchange 2001 1999 These texts continue his excursions into metaphysics of the object and the defeat of the subject and the ironic engagement with contemporary history and politics Bringing together reflections that develop his ideas and or review contemporary events, these texts continue to postulate a break in the history in the space of a postmodern break Baudrillard himself takes his distanc usually are in other versions of postmodern theory 7.
The post-1990 texts continue the fragmentary style and use of short essays, aphorisms, stories, and we Aper Baudrillard began deploying in the 1980s and often repeat some of the same ideas and stories While the books develop quasi-metaphysics of 1980 prospects, they also generate new ideas and positions they are often entertaining, but they can also be those outrageous and scandalous writings can be read as a combination of culture original theoretical perspectives as well as continuing feedback current social conditions, together with a race dialogue with Marxism, poststructuralist theory, and other forms of contemporary thought and after fierce and focused polemics of the 1970s compared to competing models of thought, Baudrillard dialogue the theory is now mostly ap artés casual and recycling of previous ideas, a reverse theory that perhaps ironically illustrates Baudrillard's thesis on the decline of theory and politics in contemporary th e moment.
In the transparency of Evil 1993 Baudrillard describes a situation in which previously separate fields of economy, art, politics and sexuality, collapsed in the other, he claims that art, for example, has penetrated all areas of life in which the dreams of the artistic avant-garde for art to inform life has yet been carried out in the vision of Baudrillard, with the realization of art in daily life, the art itself as a separate and transcendent phenomenon has disappeared.
Baudrillard calls this situation transaesthetics it relates to similar phenomena transpolitics, transsexuality and transeconomics where everything becomes political, sexual and economic, so that these areas, such as art, lose their specificity, and their limits their distinctiveness the result is a confused condition where there is more value criteria, judgment or taste, and function of the normative and collapses in a morass of indifference and inertia and therefore well Baudrillard sees art proliferating everywhere, and written in the transparency of evil speaking of art is growing even faster 14 percent, the power of art to art as adventure, art as negation of reality, art as redeeming illusion, art as another dimension and so on disappeared art is everywhere, but there is no more fundamental rules to differentiate other art objects and no criteri e judgment or pleasure p 14 Baudrillard, contemporary individuals are different to the taste and flavors that are determined more evident DISTASTE 72 p.

And yet, as the proliferation of images, form, line, color, design, art is more important than ever to contemporary social order our society has led to a general aestheticization all Culture forms without excluding anticultural are promoted and all models of representation and anti-representation are taken per 16 board Thus Baudrillard concludes that it is often said that the large Western company is marketing worldwide, the hitch the fate of all the fate of the goods This large company spin rather have been the aestheticization of the world's spectacularization cosmopolitan, her image transformation, organization semiotic p 16.
In the company of postmodern media and consumer, everything becomes an image, a sign, a show, a transaesthetic object as everything becomes as trans-economic, trans-political and trans-sexual This materialization of aesthetics is accompanied by an attempt desperate to simulate art, reproduce and mix previous artistic forms and styles, and to produce more images and artistic objects but this dizzying eclecticism of forms and pleasures produces a situation in which art is no art or more in classical modernist sense, but is simply the image artifact, object, simulation, or a product Baudrillard is aware of the price of increasingly exorbitant for works of art, but takes this as evidence that art has become something else in the orbital hyperspace value, ecstasy values ​​soaring in a kind of opera p 19 space.
Examples of the paradoxical and ironic style of philosophical musings Baudrillard Baudrillard abound in The Perfect Crime says that the negation of a transcendent reality in today's media and technology company is a perfect crime that involves the destruction of reality in a world of appearance, image and illusion, Baudrillard suggests, reality disappears although its traces continue to nourish an illusion of reality Pushed toward virtualization in a high-tech company, all the imperfections of human life and the world eliminated in virtual reality, but this is the elimination of reality itself, the perfect crime This post-critical condition and catastrophic business make our previous relevant conceptual world, Baudrillard suggests, urging criticism to turn ironic and transform disappearance of reality into an art form.
Baudrillard has entered a world of thought far from academic philosophy, which challenges traditional modes of thought and discourse His search for new philosophical outlook earned him a large loyal audience, but also criticism for his excessive irony, pun and games intellectual Yet his work is as a provocation to traditional and contemporary philosophy that challenges thinkers to address old philosophical problems such as truth and reality in new ways in the contemporary world.

Baudrillard continues this line of thought in his 1999 text Impossible Exchange 2001 in three parts with a series of short essays, Baudrillard first develops his concept of an impossible exchange between the concepts and the world, theory and reality, subject and object It attacks philosophical attempts grasp reality, advocating for incommensurability between concepts and objects, systems of thought and the world for Baudrillard, it will always elude capture of the former, so the philosophy is not a trade in which it is impossible to grasp the truth of the world, to reach certainty, to establish a basis for philosophy, or produce a defensible philosophical system.
In retrospect, Baudrillard philosophical game with the subject object distinction, his abandonment of the subject, and going to the side of the object is a key element of his thought, he identifies this dichotomy with the duality of good and evil in which the Culture of the subject and its domination of the object is considered good in Western thought, while the sovereignty and the side of the object is closely linked to the principle of thought evil Baudrillard is radically dualistic and it ranks the side of the pole in a series of dichotomies of Western thought that was generally derided as inferior, such as siding with a look at the reality, the illusion of truth, evil over good, and wife of the man in the 1996b Perfect crime, Baudrillard said that reality has been destroyed and now that people are living in a world of mere appearance in this universe, it rtitude and truth are impossible and Baudrillard takes the side of illusion, not arguing in Exchange 2001 that the illusion is the fundamental rule 6 p.
Baudrillard also claims that the world is meaningless and that insignificance assertion is liberating If we could accept this meaninglessness of the world, then we could play with shapes, appearances and our impulses, regardless of their final destination As the saying Cioran, we are not failures until we believe that life has meaning and from this point, we are failures, because it hasn t 2001 128 more controversially, Baudrillard also identifies the principle of evil defined as one that opposed and against the right there is a Manichean course and the Gnostic dimension to the thought of Baudrillard and the deep cynicism and nihilism 8 deconstruction, however, belies the object dichotomy subject indicating the impossibly of taking the side of the subject or object or good and evil that the two are connected to each other and can not be pure object without subject and vice versa, an argument Adorno made 9 the thought of Baudrillard is inherently duali STIC and not dialectical His thinking is self-avowed agonistic with the duel presented in tandem with its dualism, taking and attacking rival theories and Contradictions positions do not care Baudrillard, for indeed he affirms it is difficult to argue with Baudrillard on strictly philosophical grounds and must enter his writing style, his notion of theoretical fictions see section 5, and engage their saliency and effects.
Baudrillard develops what he calls the theory of fiction, or what is also called the theory of simulation and anticipatory theory as theory meant to simulate, understand and anticipate the historical events that he believes all still ahead contemporary theory the current situation, he claims, is more fantastic than the most fanciful science fiction or theoretical projections of a futurist society Thus the theory can try to capture this on the race and try to anticipate the future, however, Baudrillard has had a particularly poor record as a social and political analyst and forecaster as a political analyst, Baudrillard has often been superficial and brand in an anorexic Ruins trial published in 1989, he read the Berlin Wall as a sign of a frozen history, an anorexic history where anything can happen, marked by a lack of events and the end of history , Taking the Berlin Wall as a sign of stasis between communism and capitalism soon after, rather signi ficant events have destroyed the wall that Baudrillard as permanent and opened a new historical era.

The impasse of the Cold War has long been taken by Baudrillard as establishing a frozen history where no significant change could take place already in his thoughts mid-1970s, he presented the Vietnam War as an alibi to include China, Russia, and finally Vietnam more streamlined and in the modern world economic and political order Baudrillard 1983a 66f, and in his book on the Gulf war he repeats this assertion in 1995 85, thus failing to see the actual political issues and reasons the Vietnam war, and the importance of the struggle between the capitalist and communist blocks 10.
For Baudrillard, the twin towers of the World Trade Center in New York also symbolized the frozen history and stasis between the two systems of capitalism and communism in all, Baudrillard sees history as the deployment to expand the technological rationality turns into its opposite, as a system incorporates more elements, the production of improved technological, which then becomes irrational by its excesses, its illusions and generate unintended consequences of this very analysis mode abstract, however, closes more specific historical determinants that would analyze how technological rationality is constructed and operated, and how and why it misfires it also covers the disorder and turmoil created by such things as seizures and restructuring of global capitalism, the rise of fundamentalism, ethnic conflict and global terrorism that have to chained partly in response to the rationalization of the global system of market and t he burst bipolar world order.
Baudrillard's thoughts on the war take a similar position in the Gulf, seeing an attempt by the New World Order to further streamline the world, arguing that the Gulf War really used to bring Islam to the New World Order 1995 19 the first study entitled the Gulf war did not take place was first published a few days before the actual start of military hostilities and repeats its previous concept of small events and jelly history Baudrillard contrary, Gulf war took place, but that did not prevent him from publishing studies claiming during the episode it does not really take place and after the war, saying he did not have instead arguing that it was a media spectacle and not a real war Baudrillard does not help us understand much of the event and did not even allow us grasp the role of media in contemporary political co performances mplexes as reduced to categories wars events such as simulation and hyperreality Enlighten t high and virtual dimension ech media events, but erases all their concrete determinants and even Baudrillardian postmodern categories help capture some of the dynamics of the culture of life in the media and IT worlds where people seem to enjoy delving into the simulated events witness the fascination of the Gulf war in 1991, the OJ Simpson trial during 1994-6, the Clinton sex scandals and various other media spectacles throughout the 1990s and the terrorist attacks of September 11 in the early days of the third Millennium 11.
At the end of the illusion 1994b, Baudrillard attack head on what he considers the current illusions of history, politics and metaphysics, and tried valiantly to explain its policies misprognoses that contemporary history is appeared in a frozen, icy, deadlocked between East and West, that the deterrent system had clotted, ensure that nothing dramatic could happen now that the Gulf war couldn t take place, and the end of the story took place Baudrillard unleashed his bag full of rhetorical tricks and philosophical analysis trying to maintain these assumptions face of the dramatic events of 1989-1991, he says he is actually weak events that events are still on strike, that history has indeed gone 12 he continues to argue that modernity as a historical epoch is more, with its conflicts and political upheavals, its Innovati ons and revolutions, its autonomous and creative subject, and myths of progress, democracy, the Enlightenment, and as these myths, these strong ideas are exhausted, he claims, and now a post-modern era of banal eclecticism , the inertia implosion, and eternal recycling the same become defining characteristics.

For Baudrillard in the late 1990s, with the collapse of communism, the era of strong ideas, a world of conflict of revolution and universal emancipation is on communism in reading Baudrillard, collapsed its own inertia, it destroys inside it imploded, rather than perish in the ideological battle or military warfare with the absorption of dissidents in power, there is no longer a clash of strong ideas, opposition and resistance, critical transcendence with the integration of former communist regimes in the system of the capitalist world market and liberal democracy, the West no longer has to fight against another, there is more creative or ideological tension, more comprehensive alternative to the Western world.
Baudrillard celebrated the new millennium with its recycling of some old ideas about cloning, end of story, and the disappearance of reality in a series of lectures collected The Vital Illusion Baudrillard 2000 For 2000, the cloning connected to the fantasy of immortality, to overcome the life cycle so it is not surprising that cryogenic freezing of dead people in the hope that they might be regenerated in the future thanks to medical advances is a global industry booming even in a digital age, Baudrillard argues that history ended and the reality was killed by virtualization, as mankind is preparing for a virtual existence Baudrillard complained that the contemporary era has was one of the weak events, there is no historical major events happened, and therefore life and thought are increasingly boring.
Shortly after the September 11 terrorist attacks, Baudrillard wrote an article The spirit of terrorism published November 2, 2001, in Le Monde He argued that the attacks on the World Trade Center and the Pentagon were an important event that the attacks were the ultimate event, the mother of all events, the pure event which unites in itself all the events that never took place the strike of the event, Baudrillard said, was over and since then he continued to focus intensely on the dynamics and the events of contemporary history.
Yet the thought of Baudrillard was revived on 9 11 and the subsequent terror war that demonstrate the relevance of some of its key categories and have produced some of his most provocative recent work Baudrillard had long written on terrorism and was reflection focusing on globalization when the September 11 attacks took place, he quickly responded to the article the World, shortly after translated and developed into one of the most difficult and controversial books on the show terror, the Spirit of terrorism and Requiem for the twin Towers 2002a for Baudrillard, November 9 attacks represent a new type of terrorism, with a form of action that plays the game and grabbed the rules only in to disrupt, they assumed all the arms of dominant power is the terrorist in reading Baudrillard used airplanes, computer networks, media associated with Western societies to produce a spectacle of terror attacks evo ked a comprehensive spectrum of terror that the very system of globalization and capitalism and Western culture were taken over by the spirit of terrorism and attacks potential terrorist at any time and everywhere.

For Baudrillard, the speeches and comments made since September 11 betray a gigantic post-traumatic abreaction both to the event itself and its fascination moral condemnation and the sacred union against terrorism are directly proportional to the prodigious jubilation felt at having seen this global superpower destroyed Baudrillard perceived that terrorists hope the system to overreact in response to the multiple challenges of terrorism, it is the terrorist model to cause an excess of reality, have the system collapse beneath that excess.
In the view of Baudrillard, the September 11 attacks represented the clash of triumphant globalization at war with itself and place is a fourth world war The first ended European supremacy and to the era of colonialism; the second terminated Nazism; and the third to Communism Each brought us progressively closer to the single world order of today, which is now almost at an end, everywhere opposed, everywhere grappling with hostile forces This is a war of fractal complexity, conducted worldwide singularities against rebels, the way of antibodies, mount a resistance in all Sokal and Bricmont 1998 cells Baudrillard criticized for such metaphorical use of scientific terminology.
In the initial publication of his answer in French newspapers and its immediate translation into English and other languages, Baudrillard himself was accused of justifying terrorism when he said in the article in Le Monde Because this superpower was unbearable namely the United States that led to both violence now spreading around the world and the terrorist imagination, which unbeknownst to us dwells in us all that the world without exception had dreamed of this event, no one could help but dream of the destruction of a Hegemon this fact so powerful is unacceptable to the moral conscience of the West, yet it is a fact, however, a fact that resists the emotional violence of any rhetoric conspiracy to cover ultimately, it is they who have done it, but we who wanted 13.
Baudrillard denies accusations that these reflections were a virulent anti-Americanism or legitimation of terrorism, saying that I do not praise murderous attacks that would be silly Terrorism is not a contemporary form of revolution against oppression and capitalism No ideology, no struggle for an objective, not even Islamic fundamentalism, can explain, I have glorified nothing, accused nobody, justified nothing so do not confuse the messenger with the message that I tried to analyze the process by which unlimited expansion of globalization creates the conditions for its own destruction 14.
Indeed, Baudrillard also produced a provocative reflections on globalization In the violence of the world, it makes a distinction between global and universal, linking globalization with technology, the market, tourism and information to opposition identification with the universal human rights, freedom, culture and democracy 15 as globalization seems irreversible, universalization is likely to be on his way elsewhere, Baudrillard wrote the idea of ​​freedom, a new and recent idea, already fading from the minds and manners, and liberal globalization is coming to precisely shape facing a police state globalization, a total control, a terror based on measures of law and order deregulation ends in a maximum of constraints and restrictions similar to those of a fundamentalist society 16.
Many see globalization as a matrix of the market economy, democracy, technology, migration and tourism, and the global spread of ideas and culture, Baudrillard, curiously, takes the position of those in the movement anti- globalization that condemn globalization as the opposite of democracy and human rights for Baudrillard, globalization is fundamentally a process of homogenization and standardization that crushes the singular and heterogeneity This position, however, fails to note the contradictions that globalization simultaneously produces homogenization and hybridization and difference, and that the movement against corporate globalization is fighting for social justice, democratization and increased rights, factors that Baudrillard links a dying universalization in fact, the struggle for rights and justice is an important part of the mondi realization and presentation of Baudrillard human rights, democratization and justice in the context of a widespread obsolete being erased by glob lisation is theoretically and politically problematic 17.

Front 9 11, Baudrillard saw globalization and technological development producing standardization and virtualization that erased individuality, social struggle, criticism and reality itself as more and more people were absorbed in hyper and virtual realities of media and cyberspace this disappearance of reality constitutes the perfect crime that is the subject of a book of this title 1996b and developed in the 2000 Vital Illusion Baudrillard appears here as an author of detective search the perfect crime, the murder of reality, the most important in modern history His recurring theme event is the destruction and disappearance of reality in the field of information and simulacra, and the subsequent reign of illusion and appearance in a Nietzschean fashion, he suggested that, now, truth and reality are illusions, prevailing illusions and therefore the people should respect the illusion and appearance and give up the illusory quest for truth and REALIT there.
Yet in the September 11 attacks and the subsequent war terror, difference, and conflict broke out on the world stage and heterogeneous forces that world capitalism seems unable to absorb and assimilate emerged that produced what appears to be an era of intense conflict ideological apologists of globalization like Thomas Friedman have been forced to recognize that globalization has its dark sides and produces conflicts and networks, relationships and progress remains to be seen, of course, how the current war terror and intensifying global conflicts will be resolved.
Baudrillard has never been as influential in France and elsewhere in the English speaking world, it is an example of global popular, a thinker who has followers and readers around the world, however, to date no Baudrillardian school was born 18 Baudrillard's influence has been largely on the sidelines of a diverse number of disciplines ranging from social theory to philosophy to art history, so it is difficult to assess its impact on the mainstream of any specific academic discipline, it is perhaps most important in the postmodern turn against modern society and its academic disciplines Baudrillard's work cuts across disciplines and promotes interdisciplinary thinking it challenges issue the standard wisdom and puts in dogma and received interrogation methods While his early work on the consumer society, the political economy of the sign, the simul ation and simulacra, and the implosion of the previously separate phenomena can be deployed in critical philosophy and social theory, mu ch of its post-1980 will work itself quite consciously beyond the classical tradition and in most interviews the last decade Baudrillard distances itself from critical philosophy and social theory, claiming that the energy of the criticism dissipated.
Baudrillard thus appears in retrospect as a transdisciplinary theorist of late modernity that produces references to the new era of post-modernity and is an important, but hardly trustworthy guide to the new era can read the work post Baudrillard 1970s science fiction that anticipates the future by exaggerating the current trends, and thus provides early warnings about what could happen if current trends continue Kellner 1995 It is no accident that Baudrillard is a science fiction aficionado which has itself influenced many contemporary science fiction writers and filmmakers of the contemporary era, including the Matrix 1999 when his work was cited 19.
However, given its exaggeration of the alleged break with modernity, it is ambiguous whether the last two decades working Baudrillard is best read as science fiction or Baudrillard theory is evidently have both with social theorists believe that it offers salient perspectives on contemporary social, Baudrillard reveals what is actually happening, as he says he is and yet anti-sociologists cynics are encouraged to enjoy the fictions of Baudrillard, his experimental discourse, games and play well, it sometimes encourages cultural metaphysicians to read his work serious reflections on the realities of our time, while blinking a pataphysics side to those who doubt these companies and the philosophical writings of Baudrillard cause philosophers to defend their positions against her and rethink some traditional issues to light contemporary realities.

Thus, it is difficult to decide whether Baudrillard is the most read like science fiction and pataphysics, or as philosophy, social theory and cultural metaphysics, and if his post-1970 work should be read under the sign of truth or fiction retrospect, Baudrillard's critical early explorations of the system of objects and consumer society contain some of his most important contributions to contemporary social theory his analysis mid 1970s a dramatic change occurring in contemporary societies and the rise of a new simulation mode, which outlined the effects of media and information on the society as a whole, is also original and important, but at this stage of his work, Baudrillard is plagued determinism technological and semiotic idealism which posits an autonomous technology and gambling signs generating company simulation that creates a postmodern break and proliferation of signs, shows, and Baudrillard simulacra erases autonomous and differentiated spheres of the economy, political system, society and culture posed by the classical social theory in favor of a theory implosive which also crosses disciplinary boundaries and combining philosophy and social theory in a broader form of social diagnosis and philosophical play.
In the final analysis, Baudrillard is perhaps more useful as a provocateur who questions and challenges the tradition of classical philosophy and social theory that as a person who provides concepts and methods that can be applied to philosophical analysis, social or cultural He says the purpose of the modern classical social theory has been overtaken by a new postmodernity and therefore alternative theoretical strategies, writing modes and forms of theory are necessary Although his work on simulation and postmodern rupture in the mid-1980s-1970 offers a paradigmatic theory and postmodern analysis of postmodernity that has been very influential, and that despite its exaggerations continues to be useful to the interpretation of current social trends, his later work, is perhaps Baudrillard of more interest lit. éraire and finally goes beyond social theory entirely in a new sphere and write mode that gives some insight into contemporary social life critical phenomena and provocative contemporary philosophy and classical social theory, but not really provide an adequate theory of the present.
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Jean Baudrillard (Stanford Encyclopedia of Philosophy), Jean Baudrillard, stanford, philosophy.

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