Media Essays Baudrillard Media Terrorism

Media Essays Baudrillard Media Terrorism Baudrillard Media Terrorism Discuss Baudrillard’s controversial contention that Western media have been complicit in terrorism. What does he mean and how convincing is his argument? Jean Baudrillard was an influential but highly controversial French Philosopher, Sociologist and cultural theorist. The â€Å"prophet of the postmodern media spectacle† (Butterfield: 2002) best known for his work on contemporary social theory, the modes of mediation and technological communication (Kellner: 1994: 1), commenting in particular on AIDS, cloning, the first Gulf War and terrorism. Baudrillards writings and his almost confrontational view have led to him being fiercely criticised by many, giving him nicknames such as â€Å"the high priest of post-modernism† (Gane: 1991: 47) and â€Å"the David Bowie of Philosophy† (Merrin: 2005a: 5). His continual TV appearances, tours and newspaper coverage only reinforced his critics â€Å"suspicion of his superficiality† (Merrin: 2005a: 6). Overall his theories were regarded as old hat up until 9/11 and the World Trade Centre terrorist attacks, where his writings on the matter once again put him in the spotlight, although not all agreed with what he has to say none could help but take note. Before I get into Baudrillards writings on terrorism it is important to outline some of his earlier works and theories, so you get a good scope of the mans thinking’s and view of the world in which we live in. An important point, central to all Baudrillards theories is his concern over the importance of images within contemporary culture. He builds upon Plato’s allegory of the cave, in which he compares the world’s population to cave dwellers, viewing false reality instead of absolute truth, in the form of shadows on the wall. Baudrillard takes inspiration from this idea, as well as the work of Lev Manovich, to come up with a theory which has been described as â€Å"inverted Platonism† (Stam: 2000: 306). In â€Å"Plato’s Cave† the cave dwellers, shackled to the wall, naively view the shadows cast on the back wall as actuality as they have never seen anything other than that, they never experience the absolute truth only the manufactured truth. Baudrillard takes this one step further though by â€Å"denying the existence of any actuality or reality that may be revealed† (Plantinga: 1996: 307), arguing that there is no protocols now in place which can help us distinguish between appearances and reality. Baudrillard states that we are stuck in a postmodern â€Å"hyper-reality†, where ‘truth’ is â€Å"simply the latest media consensus† (Plantinga: 1996: 307). The televisions, images and mass media which have now replaced Plato’s cave wall have become a means not of informing and revealing truth but of taking part in the creation of the manufactured consensus which passes as truth and knowledge in the postmodern world (Plantinga: 1996: 307). The real has almost completely disappeared, with any glimmer of absolute truth over-shadowed by media simulation. In his book Simulacra and Simulation Baudrillard looks at the West’s relationship between reality and images. He claims that modern society has replaced all reality and meaning with symbols and signs, and that humans are experiencing a simulation of reality rather than reality itself. This is an idea famously explored in the Wachowski brothers film The Matrix (1999), with the character Morpheus referring to the real world as the â€Å"desert of the real† (Baudrillard: 1994: 1), a reference lifted straight from Baudrillards work. Baudrillard has since claimed in interview that The Matrix is nothing more than a misunderstanding of his work (Lancelin: 2004). The simulacra that Baudrillard refers to are signs of culture and media that creative the perceived reality, serving as a powerful form of â€Å"social control† (Baudrillard: 1993a: 60), and can be divided into four discreet semiotic stages. Before simulacra, in pre-modern societies signs are few in number and simply refer to and reflect reality. Their primary purpose is to reflect a divinely sanctioned hierarchy and social positioning (Barker: 1996: 50), rigid and firmly fixed in place. Religious paintings such as those of Jesus or the Virgin Mary are held to be true copies of a higher reality, which people can worship like they are the real thing, disregarding the fact that they are nothing but a replica. The so called First Order of Simulacra stretches through the 14th and 15th centuries, during the Renaissance period. Baudrillard states that during this counterfeit time we changed from being a limited order of signs, â€Å"to a proliferation of signs according to demand† (1983: 85). As religious views and sanctioned hierarchy begin to fade, man-made copies of the real world start to be produced on mass. For the first time during this period we get signs splitting away from reality, the truth can be altered and changed to suit different purposed, creating false copies which are not representable. The third stage and Second Order of Simulacra came as a consequence of the Industrial Revolution, where advances in mechanical production in things such as cameras and printers radically changed the relationship between signs and the real. At this stage an â€Å"industrial law of value† (Smart: 1993: 52) reigns, where technological and mechanical reproduction come to constitute a new reality. The more these signs multiply, the more their relationship with the real is undermined. As Walter Benjamin once said images become the things themselves, absorbing â€Å"the process of production, changing it finalities and altering the status of product and producer† (Baudrillard: 1983: 98). The reproductions dilute the experience of the unique image, they lose the special value associated with the unique and authentic, instead acquiring a much more abstract kind of value. Baudrillard’s Third Order of Simulacra is where we are at now. In our contemporary postmodern societies, images have floated free of reality, taking the processes of abstraction which took hold in industrial modernity to their extremes. As Baudrillard says â€Å"one is not the simulacrum of which the other would be the real: there are only simulacra† (1994: 21). The copy has now become the real, with nothing authentic left behind the simulation. It is no longer possible to appeal to a real referent, as distinctions between representations and objects can no longer be sustained in a world where simulation models rule (Smart: 1993: 52). Baudrillard’s work explores the paradoxes of post-modern, simulation culture, stating that we have now got to a stage where the simulations merely refer to other simulations. As he sees it we can no longer experience anything outside the codes of simulation, the boundaries between signification and reality have imploded, so now all we can experience are representations of representations. According to Baudrillard reality has either disappeared or never existed in the first place. This death of reality has caused enormous panic amongst our post-modern culture as we attempt to nostalgically resurrect and retrieve the real. We find evidence of these attempts to search for authenticity everywhere, as Baudrillard says â€Å"when the real is no longer what it used to be, nostalgia assumes it full meaning† (2001: 174). The rise of myths of origin, second-hand truth and objectivity, lead to an escalation of the true lived experience, which grows into a demand for things which are more and more real. Baudrillard defines this obsessing of the real as â€Å"hyperreality† (1995: 28), with it in fact taking us further away, rather than closer to the real. We as a postmodern culture never stop on our search for more reality, through things such as DVD deleted scenes and commentaries, and the watchings of documentary series such as Bodyshock and Extraordinary People, with their less than subtitle titles, we attempt to come closer with ‘reality’, but once again we are just one step closer to a media fabrication. Baudrillards views reject those of traditional Marxist productivism, with him thinking they no longer offer an adequate explanation to postmodern situations. He has turned to theorists who look at formulating an alternative notion of economy and culture, based on observations of primitive societies, in particular the work of Georges Bataille. Bataille’s notion of the â€Å"solar economy† (1997: 193) of excess and destruction argued that there is a more fundamental, primary form of economy which could be taken straight form primitive society. Baudrillard also studied the work of Marcel Mauss, with his theories on gift-giving. Mauss states that there was no â€Å"pure expenditure† (Mauss: 2001: 98) without the expectation of a replicating â€Å"counter-gift† (Mauss: 1998: 101). This â€Å"symbolic exchange† between gift and counter-gift becomes the law of the universe, the challenge to give. Baudrillard refers to the semiotic culture in which we live as â€Å"the code† (2001: 7), where control has been taken from the realm of decision-making. Where our Western binaristic semiotic culture rests largely on binary opposites, good and evil, life and death, etc, societies based on symbolic exchange do not. Everyday life deals with symbolic offerings of gifts to the dead, and they are expected to respond as a matter of obligation. I n western semiotic culture, our choices are defined in terms of yes/no decisions, binaristic regulations which displace real choice, pepsi or coke, Manchester United or Manchester City, for example. When Baudrillard refers to an event as symbolic he means that it is a gift, and thus demands a counter-gift in return, resulting in a challenge. 9/11 was the largest example of this symbolic challenge, and perhaps â€Å"the most potent symbolic event since the crucifixion of Christ† (Butterfield: 2002), where the terrorists gave a gift to the west in the form of terrorism, so there was no alternative than for the gift to be countered. Baudrillard stated that the erection of the twin towers â€Å"signifies the end of competition† (1993a: 69) and the monopoly of binary logic. Where before the Manhattan skyline had been filled with skyscrapers all competing with each other for our attention, the World Trade Centre with its two identical towers put an end to it, they where both the yes and the no. William Merrin says that Baudrillard is â€Å"motivated by his belief in the radical presence and possibility of symbolic forces opposing, spiralling with and irrupting within the semiotic culture† (2005b). His views have never differed from those that semiotic culture has never truly freed itself from older symbolic culture, with the symbolic operating within the semiotic. We need to break out of this yes/no culture and find the symbolic within and outside culture. For Baudrillard it is this outside culture, notably Islam, which threatens the Western semiotic system. Although his theory has been attacked as â€Å"an imaginary construct which tries to seduce the world to become as theory wants it to be† (Kellner: 1989: 178), Baudrillard claims that the media itself creates many of the worlds events, and thus are actually ‘non-events’ as they are creations of simulation. Things such as Reality TV and celebrity news create a large number of these hyperreal non-events, which just wouldn’t happen without the media. We as media consumer’s infact crave real events to happen, even going as far as to fantasize about them. Films such as Cloverfield, The Siege and Day After Tomorrow, show our secret fantasies of mass destruction and death, which creep into our mundane lives. With the rise of these non-events comes the rise of ‘fateful events’, in the same way simulation triggers a quest for the real. The death of Princess Diana was the result of a media circus, reality TV which created both a non-event and a â€Å"secret exhilaration† (Merrin: 2005b) In the same way as Diana’s death, 9/11 was a non-event in the sense that it was experienced as a hyperreal image and embraced as a media event. The buildings where chosen as targets due to their media prominence, relating to films and previous fantasies of destructions. It was however also, as Baudrillard calls it, an â€Å"absolute event† (2003: 41) in that it testified to some secret symbolic sense of fate in Western culture. For Baudrillard â€Å"in the end it was they who did it but we who wished it† (2003: 5), the terrorists where just â€Å"pushing that which already wants to fall† (1993b: 209). Baudrillard sees this terrorism as being produced by the repression of the symbolic, with it returning, infiltrating and destroying us like a virus. The closer the western project of globalisation gets to perfection, the more we will see resistant symbolic challenges. Baudrillard says that the more cursed gifts of westernisation we give out the more countergifts we will receive in the form of sacrificial death. 9/11 is a paradox, Islam’s countergift to the west. The west has responded in the only way they know how, as a semiotic culture, by going to war. Although it was not as simple as yes/no, good/evil, this is how it was responded to, conceived in binary, systematic terms. As Baudrillard states â€Å"if we hope to understand anything we will need to get beyond Good and Evil† (2002), this was much more than just a clash of civilisations; it was gift giving at its most destructive. Jean Baudrillard sets out to be provocative in his work, he wants to stand out and make people take not of him, even if it’s for all the wrong reasons. He describes himself as a â€Å"terrorist and nihilist in theory as the others are with their weapons† (1994: 163), noting that change must be brought upon our postmodern society, although not through means of violence. For Baudrillard it is our semiotic culture that have given rise to terrorism, through its imposing of our values on other cultures and mass media fantasization of our own destruction, so we must accept the returning gift of terror which comes with that. As Baudrillard says, the only thing which is not acceptable about terrorism is the violence behind it, â€Å"theoretical violence, not truth, is the only recourse left to us† (1994: 163). Through his work he was trying to do what the terrorists where, just without killing anyone. Bibliography Barker, S., 1996. Signs of Change: Premodern, Modern, Postmodern. New York: SUNY Press Baudrillard, J., 1983. Simulations. New York: Semiotext(e) Baudrillard, J., 1993a. Symbolic Exchange and Death. London: Sage Baudrillard, J., 1993b. Baudrillard Live: Selected Interviews. London: Routledge Baudrillard, J., 1994. Simulacra and Simulation. Michigan: University of Michigan Press Baudrillard, J., 1995. America. London: Verso Baudrillard, J., 2001. Jean Baudrillard: Selected Writings. Stanford: Stanford University Press Baudrillard, J., 2002. L’Espirit du Terrorisme. Trans. Donovan Hohn. Harper’s Magazine, February 2002. p.13-18 Baudrillard, J., 2003. The Spirit of Terrorism. London: Verso Botting, F. Wilson, S., 1997. Bataille: A Critical Reader. Oxford: Blackwell Publishing Butterfield, B., 2002. The Baudrillardian Symbolic, 9/11, and the War of Good and Evil [ONLINE]. Postmodern Culture, 13.1 (September). Available at: http://muse.jhu.edu/journals/postmodern_culture/v013/13.1butterfield.html [accessed: 12.03.08] Gane, M., 1991. Baudrillard: Critical and Fatal Theory. London: Routledge Keller, D., 1989. Jean Baudrillard: From Marxism to Postmodernism and Beyond. Stanford: Stanford UP Keller, D., 1994. Baudrillard: A Critical Reader. Oxford: Blackwell Lancelin, A., 2004. Le Nouvel Observateur with Baudrillard [ONLINE]. Le Nouvel Observateur. Available at: http://www.empyree.org/divers/Matrix-Baudrillard_english.html [accessed: 17.04.08] Mauss, M., 1998. Marcel Mauss: A Centenary Tribute. Oxford: Berghahn Books Mauss, M., 2001. The Gift: The Form and Reason for Exchange in Archaic Societies. New York: Routledge Merrin, W., 2005a. Baudrillard and the Media: A Critical Introduction. Cambridge: Polity Merrin, W., 2005b. Total Screen: 9/11 and the Gulf War Reloaded. International Journal of Baudrillard Studies, Volume 2, Number 2, July 2005 Plantinga, C., 1996. Moving Pictures and the Rhetoric of Nonfiction: Two Approaches. In Bordwell, D Carroll, N., Post-theory: Reconstructing Film Studies. Wisconsin: University of Wisconsin Press. p. 307 Smart, B., 1993. Postmodernity. London: Routledge Stam, R., 2000. Film Theory: An Introduction. Oxford: Blackwell

Chemistry revision notes Essay

The oxidation state or oxidation number, is a value assigned to a chemical species which represents its actual or nominal electrical charge. The oxidation number in a free or uncombined element is zero. This means that, metallic magnesium has an oxidation number of zero, and chlorine in Cl2 form has an oxidation state of zero. For simple ionic compounds, the oxidation state of the single atom ions is simply the charge on the ions. In most compounds the oxidation number for hydrogen is +1 and for oxygen is -2. The exceptions include the hydrides (the oxidation state is -1) and the peroxides (the oxidation state for oxygen is -1). In the compounds, halides usually have the oxidation number -1. The sum of all the oxidation numbers in a compound have to be equal to zero. The sum of all the oxidation states in a complex ion is the same as the charge on the ion. Semiconductors A covalent element such as silicon or germanium which has a higher conductivity than that of a typical non-metal but a much lower conductivity than that of a metal is described as a semiconductor. Semiconductors are also referred to as metalloids and they occur at the division between metals and non-metals in the Periodic Table. Key facts : 1. The electrical conductivity of semiconductors increases with increasing temperature. 2: Doping pure crystals of silicon or germanium with certain other elements produces 2 types of semiconductors: n- type and p-type semiconductors. The addition of small quantities of certain substances to pure silicon greatly enhance its conductivity and makes possible the construction of electronic devices. This controlled addition of impurities is called ‘doping’. 1. doping pure silicon with phosphorus or arsenic (group 5 elements) these elements have 5 valence electrons, a few of the silicon atoms are replaced by P, As atoms — 1 electron is left over after the 4 bonds have been formed. The extra electron is free to conduct an electric current and the phosphorus-doped silicon becomes a conductor called n-type. B. doping with boron or aluminium (group 3 elements). By doping with an element having 3 valence electrons some of the silicon atoms are replaced by boron atoms, but because each boron has only 3 electrons, one of the four bonds to each boron atom has only 1 electron in it. We can think of this as a vacancy or hole in the bonding orbital. An electron from a neighbouring atom can move in to occupy this vacancy. As a result of this movement this type of conductor is called p-type. Superconductors 1. Superconductors are a special class of materials that have zero electrical resistance at temperatures near absolute zero. 2. Achieving temperatures near absolute zero is difficult and costly so application of superconduction at these temperatures is impractical. 3. Recently superconductors have been discovered which have zero resistance up to temperatures above the boiling point of liquid nitrogen- temperatures which are less costly to attain. 4. Superconductors may have a future applications in power transmission and electrically powered forms of transport.

Disabled Person

Extreme sports are some special sport disciplines that only a small number of people in the world participate in. The reason for this are the special conditions under which the sports are done. Extreme sports are much more dangerous than ordinary sports. They are done in extreme conditions, for example in places that are remote and inaccessible, or in bad weather. There is a big risk of injury for the sportspeople. They often risk their lives if something goes wrong. However, this is exactly why some people find extreme sports so attractive Should extreme sports be banned as they put people s lives at riskExtreme sports have become popular in the last two decades. For may people practising them is the only way of living. For them the adrenaline is the most important thing in their lives and that s why they must try even more and more dangerous things. But, of course, that s not the only reason. Extreme sports are trendy and many people practise them just because of that fact. It s tr ue, that extreme sports, like bungee jumping, canyoning, rafting, ice climbing, snowboarding, surfing, parachute jumping, paragliding or mountaineering always bring a risk.Even if you are very good sportsman you must know that only one, small mistake can be very dangerous and can cause your death. Alhought many people die every year making extreme sports, the number of courageous is higher and higher. But its question of choice what are we doing in ours lives. For many people extreme sports are the only way of living. They have to feel adrenaline, they want to break their own records, they want to feel free. They usually say: there is a risk, there is a fun , but they know that they do it at one's peril.Extreme sports often are an escape from reality, from stress and from monotony. You don t have to think about your problems. You just think about yourself, you can relax, and prove that you can do things which are admired by other people. There is even a special TV channel- Extreme S ports , where everyone can watch amazing tricks, and crazy people who make that extreme sports are more and more popular in the world. But it s impossible to write what do the people feel during making extreme sports. You must try yourself to know how huge survival it is.And if you do it one time, it s very possible that you will do it often. But the question is if should extreme sports be banned as they put people s lives at risk And my answer is definitely not . As I said, It s question of our choices. If you want to fell more adrenaline than extreme sports are very good way. And even if the extreme sports were banned, people would do it still. Nowadays, the most popular sports have become insufficient. As a result people created some extraordinary sport disciplines and more and more people want to try them.I strongly believe that extreme sports should not be banned. First of all, people are free and anyone should not prohibit them practicing sports, even when they are extreme or dangerous. Only we can make decisions about our ourselves and our interests. If people do not hurt anybody by doing it, they will have a free rein in their choice. Moreover, extreme sports are generally believed to be a perfect solution to express emotions and energy. Some people love experiencing excitement and rush of adrenaline and they even need it.It is very beneficial, because it is a better way to work off steam than aggression or abusing and people do not lay anyone open to danger. Furthermore, extreme sports are a kind of entertainment. By practicing them, people can spend their spare time in an extraordinary way. They can discover new feelings and unforgettable moments, which will be kept in their memories for a long time. However, extreme sports are very dangerous. People, who practise them, not only hurt themselves, but also expose their lives to danger.They should realize that life is too short to lose it and it is too valuable to put it at risk. On the whole, I believe that extreme sports should not be banned. Although they are very risky and dangerous, people who decide to practise them know about their consequences. They have a free choice, which often gives them amazing experiences. Extreme sports have become popular in the last two decades. For may people practising them is the only way of living. For them the adrenaline is the most important thing in their lives and that’s why they must try even more and more dangerous things.But, of course, that’s not the only reason. Extreme sports are trendy and many people practise them just because of that fact. It’s true, that extreme sports, like bungee jumping, canyoning, rafting, ice climbing, snowboarding, surfing, parachute jumping, paragliding or mountaineering always bring a risk. Even if you are very good sportsman you must know that only one, small mistake can be very dangerous and can cause your death. Alhought many people die every year making extreme sports, the number of â€Å"courageous† is higher and higher.But its question of choice what are we doing in ours lives. For many people extreme sports are the only way of living. They have to feel adrenaline, they want to break their own records, they want to feel free. They usually say: â€Å"there is a risk, there is a fun†, but they know that they do it at one's peril. Extreme sports often are an escape from reality, from stress and from monotony. You don’t have to think about your problems. You just think about yourself, you can relax, and prove that you can do things which are admired by other people.There is even a special TV channel- â€Å"Extreme Sports†, where everyone can watch amazing tricks, and crazy people who make that extreme sports are more and more popular in the world. But it’s impossible to write what do the people feel during making extreme sports. You must try yourself to know how huge survival it is. And if you do it one time, it’s very possible that you will do it often. But the question is if â€Å"should extreme sports be banned as they put people’s lives at risk? † And my answer is â€Å"definitely not†. As I said, It’s question of our choices. If you want to fell more adrenaline than extreme sports are very good way.

In Breast Cancer, The Estrogen-Estrogen Receptor Complex

In breast cancer, the estrogen-estrogen receptor complex cause cell proliferation (Frank, 2013). Hormone therapies can target the effects of hormones in two ways: 1) by stopping the production of estrogen and testosterone, reducing their levels, and 2) by binding to the hormone receptor and blocking the hormone from binding (Frank, 2013). In breast cancer, drugs such as Lupron â€Å"prevent the ovaries from making estrogen by blocking cues from the brain that regulate the ovaries† (Frank, 2013). In prostate cancer, Lupron works the same way to prevent the testes from producing testosterone (Frank, 2013). Drugs such as tamoxifen (breast cancer) and flutamide (prostate cancer) bind to their respective hormone receptors and bloc the hormone from†¦show more content†¦To even have a chance at success, health education programs must be implemented before the age of 14 (Williams, 1987). Health education programs are being implemented in schools that will teach about the dang ers of smoking and passive smoking (Williams, 1987). This is a preventative measure to decrease the amount of people in society who are smoking and prevent children from picking up this habit. Another health disparity is ethnic background. A study found that Asian women are â€Å"referred for late treatment for a breast lump† compared to Caucasian women (Winship, 1997). Part of this disparity is the disbelief that Asian women can/will develop breast cancer (Winship, 1997). Hospitals and medical professionals also contribute to this disparity with ignorance towards minority cultures and lack of interpreters (Winship, 1997). There must be changes implemented to medical and nursing training as well (Winship, 1997). Medical manufacturers have been delayed with responding to the needs of â€Å"ethnic minorities† such as a providing a variety of shades for prosthetics (Winship, 1997). â€Å"There is a need for strategically targeted educational material† that will edu cate Asian women and women of other ethnic backgrounds about the risks of breast cancer or even developing any form of cancer (Winship, 1997). In prostate cancer, there is a very high incidence and mortality rate seen in black Americans (Gilligan, 2005). There are major socialShow MoreRelatedTaking a Look at Breast Cancer1758 Words   |  7 PagesIntroduction Breast cancer is the most common cause of cancer-related death among females in the world. It is known for â€Å"have both a genetic and non-genetic etiology† (Milne et al., 2010). It involves a combination of several factors- such as â€Å"genetic, environmental and behavioral risk factors†- that are unique to each individual (Nickels et al., 2013). 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