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面对消费社会中消费物、消费主体以及需求性质的新变化,鲍德里亚在批判马克思拜物教理论基础上替代性地提出了符号拜物教理论。然而,由于过分凸显消费批判与拜物教批判的符号学视角,鲍德里亚彻底否认了物质生产,夸大了符号的主导作用与消费社会的非连续性,导致消解拜物教的现实道路的堵死和幻想般的象征颠覆的出现。与之相反,马克思立足于从物质生产到资本批判的方法路径,从生产过程出发理解消费过程,阐释了消费过程的资本运作及其社会效应,并指明了拜物教批判的辩证特性,从而为分析和超越拜物教的当代形态提供了重要的方法论指引。
Faced with the new changes in consumer goods, consumers and the nature of demand in consumer society, Baudrillard put forward the symbolic fetishism theory instead of criticizing Marxist fetishism theory. However, Baudrillard completely denied the material production due to the semiotic study of consumer criticism and fetishism, and exaggerated the leading role of symbols and the discontinuity of consumer society, leading to the blocking and fantasy of eliminating the real path of fetishism The symbol of subversion appears. On the contrary, based on the methodological path from material production to capital criticism, Marx interprets the consumption process from the production process, explains the capital operation of the consumption process and its social effect, and points out the dialectical character of the fetishism critique so as to analyze and Surpassing the contemporary form of fetishism provides important methodological guidance.