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Originally posted by HIStory Indeed
I find being awake both wonderful and frustrating. It's not fun seeing the lights of the oncoming train and grabbing at everyone close to you and hollering, come on, the train is coming, don't you see it. Knowing full well that they don't.
The way you put that is oh too familiar to me. I have felt that way many times.
There was so much going on, then as now, that I figured would make such interesting conversation. Much to my chagrin all that was coming out of the mouths of these guys I was talking to was Yankees this, Giants that, she's hot, she's not, yadda yadda yadda....
Exactly, none of that stuff even matters. People seem to be consumed with nonsense of unimportance.
These days, I quietly tend to looking at ways to make a more sustainable lifestyle. Vegetable gardening, chicken raising, rain water collection, canning.
Yeah, I'm beginning to do the same things. I don't really like going out much either. More of a homebody. I like having friends over, don't really have many of them that are as aware as me.
I figure, I don't need to wake them up so much as just be ready to share food and water after TBPTB make TSHTF and the bullets run out, lol...
That's the truth, and it will be one hell of a "I told you SO!"
Nietzsche addresses the concept of simulacrum (but does not use the term) in The Twilight of the Idols, suggesting that most philosophers, by ignoring the reliable input of their senses and resorting to the constructs of language and reason, arrive at a distorted copy of reality. Modern French social theorist Jean Baudrillard argues that a simulacrum is not a copy of the real, but becomes truth in its own right: the hyperreal.
Simulacra and Simulation is most known for its discussion of images, signs, and how they relate to the present day. Baudrillard claims that postmodern society has replaced all reality and meaning with symbols and signs, and that the human experience is of a simulation of reality rather than reality itself. The simulacra that Baudrillard refers to are signs of culture and media that create the perceived reality; Baudrillard believed that society has become so reliant on simulacra that it has lost contact with the real world on which the simulacra are based.
Simulacra and Simulation identifies three types of simulacra and identifies each with a historical period:
1. First order, associated with the pre-modern period, where the image is clearly an artificial placemarker for the real item.
2. Second order, associated with the industrial Revolution, where distinctions between image and reality break down due to the proliferation of mass-produced copies. The item's ability to imitate reality threatens to replace the original version.
3. Third order, associated with the postmodern age, where the simulacrum precedes the original and the distinction between reality and representation breaks down. There is only the simulacrum.
Baudrillard theorizes that the lack of distinctions between reality and simulacra originates in several phenomena:
1. Contemporary media including television, film, print and the Internet, which are responsible for blurring the line between goods that are needed and goods for which a need is created by commercial images.
2. Exchange value, in which the value of goods is based on money rather than usefulness.
3. Multinational capitalism, which separates produced goods from the plants, minerals and other original materials and the processes used to create them.
4. Urbanization, which separates humans from the natural world.
5. Language and ideology, in which language is used to obscure rather than reveal reality when used by dominant, politically powerful groups.