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Contemporary Media Problems in Globalized Consumerism

Nowadays, the issue of "publicity" is becoming a hot topic in society. In the contemporary transformation of ideological and cultural circles, global consumerism is increasingly infiltrating with the secularized things in contemporary culture, becoming a unique cultural landscape. If there are fetishism of production and fetishism of consumption in modern society, then there is fetishism of media in post-modern society. Contemporary media form global consumption consciousness in the form of transnational capital, and its cultural hegemony discourse gradually enters the national nerve. Therefore, in the cultural context of advocating pluralistic values and society, the masses push individual perceptual differences to extremes among pluralistic subjects, and even split the identity between individuals and others on the grounds of individual absolute differences. Under the control of advertising media and cultural brokers, people's demand for spiritual culture is increasingly replaced by the market's demand for products. Thinkers in this century have conducted in-depth research on this worldwide secularized consumption fashion, which deserves our attention. 1

First, the material capital in modern public media space.

Thinkers in the history of thought in the 20th century mostly pay attention to the internal relationship between "spirit" and "body" of modern people, because it may go deep into the analysis of the psychological and cultural roots of mass media. How to comprehensively reflect on the relationship between body/mind, individual/society and culture/nature, how to show the relationship between body capital and contemporary media through the analysis of "body", and how to examine "self" from the perspective of body have become a basic cut-in angle for the study of modernity and post-modernity. But it is not enough to study "ego" only, because there is an indispensable relationship between "ego" and "other". Only by analyzing the relationship between them can we find that "self" and "the other" include not only the self and the other in classical philosophy, but also the self and the other in psychological science (Freud, Jung, Lacan, etc.). ) and the self and the other in deconstruction (.

1. Body Feeling and Modern Urban Situation

The concern about "value rationality" gradually gave way to the concern about "perceptual body", and "life" became the category of perceptual ontology. From the philosophy of life of Nietzsche, Dilthey, Simmel and Bergson to the philosophy of existentialism and the philosophy of Foucault and Lacan at the beginning of the century, most people regard life as the filler of the meaning vacancy after the rational essence gradually drifted away. Therefore, modernity indicates that perceptual body has replaced rational rationality, and the liberation of body has become a major theme of "Modernity Movement".

In Georg Simmel's view, modern people are deeply immersed in a rapidly developing and unknowable world, in a context where various cultural elements are intertwined. Cultural elements squeeze people because people can't completely clean up and absorb culture, and at the same time, people can't completely resist culture, because culture is a situation that human development can't get rid of, and it is also the surrounding environment where people live. In the modernity of culture, human nature is no longer an abstract formal principle, but a "life" full of physical desires and modern feelings. The face in the human body is the most superficial measure of internal unity, and it is also the key to spiritual overall beauty. From the richest spiritual expression on the face, we can see the changes of people's minds. A person's image is caused by the combined force of mental and physical impulses. Ignoring the spirituality of the face and focusing only on the performance of the body will be a double decline of mind and body. Facial expression tends to show tenderness, timidity, smile and hatred. It is "the geometry of observing the inner world" and the highest expression field that the mind can reach. Compared with the face, especially the eyes, the body is in a secondary position, so there are essential differences between the face and the body, just like the mind and the phenomenon, concealment and exposure. However, today's modern or post-modern art has turned from the expression of "beauty of face" to the expression of "strength of body", from the presentation of spiritual images to the display of desire and body. Has the body become tangible, pleasant and existing? っ?? What's the matter with you? 〈? R disabled? Does it contain sulfur? Ridiculous orchid oval? What about the disaster? BR> Similarly, "physical distance" is increasingly emphasized in modern people, and there is even a trend of "increasing the distance between people and things". In modern life, people are eager for a relatively independent space with a sense of distance. This emphasis on distance makes modern people afraid of excessive contact with the "other", and a kind of "touch fear" appears. This "fear of touching" of the body is showing the "fear of touching" of the mind. The sense of physical distance makes people wear thick armor in social life and turn loneliness into their own identity cards. This modern psychological feature is not so much the expansion of the distance between people and objective things as the most obvious centrifugal form between people in spirit and communication. The pain of the body and the "shock" to death make it difficult for all mythical words to get excited between the highly sensitive and insensitive poles of modern nerves. Because of the strong intervention of money, it is difficult for the soul to make a practical judgment on the true spiritual value. "Modernity" has finally been established in the life of big cities dominated by money economy. It promoted modern people to dabble in private rights and private space, but began to squeeze public space and public rights. With the further strengthening of this sense of body space and life time, the "tragedy" of modern culture caused by the examination of body state has sounded discordant voices in people's melodies in this century. Zimmel once thought deeply and set about solving the problem of "modernity &; Quot This problem has now expanded into a "post-modernity" problem. If we only regard post-modernity as a new problem and don't know the real source of this problem, then we may enter the double myth of theory and practice on the issue of modernity.

2. Material capital in modern media

Among many scholars in phenomenological research, maurice merleau-ponty, a modern French thinker, first noticed and publicized the importance of "body". He believes that the body world is the answer to the mystery of art, because the body is both visible and visible. The meaning of the body lies in: "I perceive with my whole existence in a general way, I grasp a unique structure of things, and this unique way of existence is presented to me instantly." The body grasps the world through the comprehensive activities of the senses, and clearly expresses the world as a kind of meaning. The eyes of the body look at everything, and they can also look at themselves and recognize the other side of it in what they saw at that time. Therefore, the body can look at itself when looking, and touch itself when touching, which is a kind of "seeing" and "feeling" for itself. It may be the paradox of the body. The body understands that it constitutes itself and transforms itself into the form of thought. Modern artists let things go in from the body, and the soul floats out from the eyes and wanders around things, because he has to constantly verify his inner vision of superman. The "transformation" of art is the unity of the determination of artists' bodies and their external grasp of the world. Only through this transformation can we grasp the moment when the world is changing and throw it into our own minds. Body space is the space of thought life, and it is the space that dominates desire, and thought does not depend on itself, but thinks according to the body, that is, unifies thought and body? What happened to the uniform ring? Yu? Do you want to retreat from the city? Trouble? Does China Zinc take the lead in litigation? Quot "Perception theory" means that the body penetrates us, hugs us and makes us think in a new dimension. It is precisely because of the indissoluble bond between body and art that art is always a logos about light, color and texture, and a "super-concept" pedigree that conveys unspeakable thoughts by expressing body. It can be said that the significance of paying attention to perception lies in the "perception" of the body and the "perceptual encounter" of the meaning of the object, which makes us understand the social existence significance of looking at the body in a phenomenological way-the body grasps the perceptual world through the comprehensive activities of sensory perception, and clearly expresses the world as a physical meaning. This extension of the perceptual existence of modern people is undoubtedly a further confirmation and temptation.

3. Material capital and cultural capital

In modern society, people's concern about the body in thought, philosophy and poetics is gradually covered by some empty logical words. Therefore, the disappearance and return of body vision has become the working platform of contemporary French sociologist prerre bourdaud. The development of "body" is closely related to its social status. The use and shaping of the body shows the oppression of power and the existence of cultural capital hidden behind the body. Body is a kind of capital, and it is also a kind of capital as a value carrier, which accumulates the differences of social power and social inequality. Perhaps it is in this modern picture that the body becomes capital that the body capital can be transformed into economic capital and cultural capital. In this sense, the body is both a capital and a symbol; The body is not only a tool, but also an "other" who controls himself and is controlled by himself. Body is also a form of discourse. In the state of modernity, there are many unequal power relations between body and society. The extension and growth of the body reflects the traces of its class through the cultural circle formed by the individual's position in society, his habits and fields. Habit is shaped by field, and some characteristics of field are reflected in the body. The body can often be replaced by economic capital, because through purchase, transmission and exchange, humble or arrogant bodies can show different bodies and body postures due to different habits, status and tastes. Is this benzene? Quot The focus of cultural research, that is, economic capital and body shape, diet, advertising and popular culture, are closely related to "individual body". Today's culture and art are closely related to economic capital and "body shape", which embodies the overall relationship of social domination. Bourdieu's profound revelation of shaping and squeezing the body is of great significance to the accumulation and control of cultural capital on people's temperament, mind, interest and ability, and to the renewal of social basic value scale. However, the problem that "body capital" is "perceptual existence" compared with other capitals, as well as the legalization and institutionalization of body capital, directly presents the problem of contemporary people's obsession with their own bodies, which deserves further attention.

Although the viewpoints of the above thinkers are different in emphasis and thinking angle, they are similar in that they all emphasize the importance of "body" in modern society and clearly define the boundary between physical existence and spiritual existence. It can be said that in modern society, the body has encountered unprecedented division of time and space, the impact of desire and the suppression of real social power, and felt the emotional experience of being marginalized. Therefore, the fracture of individual body and mind and system, and the fracture of reason and society have caused traces of various flow changes in modern human body. Therefore, attaching importance to the feeling of life, the separation of spirit and body, and the spirit of play have become the focus of contemporary aesthetic culture and media. In particular, mass media directly stimulate and consume physical things, making it possible to control the body from a distance. As a result, popular cultural programs, sports festivals, political revelry and other popular festivals have become the reappearance of body desire discourse in today's highly developed modern period.

In this way, the problem of body and self, and the problem of body and others have become important issues in today's social and cultural research. The body replaces the soul, and the soul sleeps in the body, which has become the salvation and liberation problem that art pays attention to today. Undoubtedly, the unprecedented attention of modernity and even post-modernity to the private space of "body" has indeed corrected the rational denial of perceptual life in the past. But this "desire to follow" lacks a heavy burden and an inner anxiety of social value. This requires us to further enter and extend the cultural interpretation and positive and negative value judgment of contemporary mass media from the investigation of "emphasizing body"

Second, the third world media in global consumerism

As far as modern times are concerned, entering the mass media means entering the public space. How to gain its own legitimacy in this public space has become a contemporary problem. If we say that when "printing capitalism" is popular, culture has gone out of the aristocratic castle and entered the public life, and popular literature, as a new discourse of power, has entered the world logic, effectively eliminating the need for direct face-to-face communication between people and groups, thus making cultural communication a secular and convenient way. Then, with the emergence of the new media mode of digital reproduction, the new communication mode of mass life has arrived, and at the same time, new problems are also placed in front of us.

1. Globalization and consumerism

J hillis Miller, one of the leaders of the Yale Gang of Four, deeply felt that globalization had happened and was happening. It not only leads to many new social organizations and various new social groups with great potential, but also leads to the development of new electronic groups or cyberspace groups and new human sensibility, thus leading to the variation of perceptual experience and the development of new cyberspace individuals. In this increasingly prominent state, the media culture has overwhelmed the declining book culture with its powerful power, and the new electronic reading method has caused changes in the field of literary research. Computer writing makes the text of literary research never complete, and the increase of online magazines is changing the legal conditions for the publication of literary research. These materials provide instant memory for researchers and change the way literary works exist to critics. In addition to these changes in the existing mode of human cultural texts caused by the development of high technology, Miller also pointed out from the perspective of political texts that with the decline of nations/countries, independent national literature research is gradually being replaced by multilingual comparative literature and world literature research institutes. Miller's problem is that he has seen the changes in the way of life and the meaning relevance in globalization, and noticed that cultural studies have become the space for software expansion in globalization. However, he can't explain why the loss of historical memory here has not only become a large number of smeared records of culture and multiculturalism, but also an unfocused "pan-cultural" cultural superposition. What's more, it can't explain the fate and turning point in front of the strong culture that developed first in the East or the Third World. So the problem is sharp, but the solution of the problem is always delayed.

If Miller's view of globalization represents the basic view of the first world, then the view of globalization of the influential Egyptian economist samir amin represents the vigilance of the third world against globalization. Fifty years is enough! In June, Amin Shen said: The new globalization has not abolished the existence of the nation-state, but eroded the economic management efficiency of the nation-state. This contradiction cannot be overcome by capitalism itself-the expansion of capitalism is based on the coincidence of two spaces, namely, the space for determining reproduction and accumulation and the space for political and social management. Under the control of this concept, Amin further pondered in Capitalism in the Era of Globalization: Management of Contemporary Society 7: "One of the most remarkable characteristics of contemporary capitalism is the globalization of production process. Developed countries are the center of globalization, with capital, production technology, marketing network and capture most of the profits, while other countries only act as the labor force for global production. Therefore, globalization has mercilessly expanded the logic of capitalism to every corner of the world. The pursuit of industrialization in third world countries can not stop the process of globalization, but can only accelerate their domination by the financial, technological, cultural and military forces of the center. " The real solution to the crisis is to abandon the liberal utopia, change the inequality trend of the widening gap between the rich and the poor, and let the nation-state assume the responsibility of development. Amin's point of view expresses the concern of third world scholars on post-colonial issues under the background of globalization, and also shows that globalization has never been? Thanks to the dam, even mold? ∏∠?? What are the reasons for the decline of old buildings in the north? ⒄ ⒄ ⒄ ⒄ ⒄ ⒄ ⒄ ⒄ ⒄? Stealing color? Hey? Dream screen pepper pepper fairy moody rank invasion? nbsp

2. Unresponsive dialogue and communication system

Jean baudrillard, a famous French thinker, noticed the current situation of contemporary people's lack of communication, closed mind and full of misunderstanding and misreading, which made him focus his research on television, the main channel of post-modern information dissemination, thus providing a cultural perspective worthy of attention for studying contemporary information dissemination and spiritual integration. Baudrillard claimed that human beings are now in a new iconicity era, and computer information processing, media and automatic control systems, as well as social organizations formed according to iconicity codes and models, have replaced the position of production and become the organizational principles of society. In his view, the value of goods in the post-modern period no longer depends on whether the goods themselves can meet people's needs or have exchange value, but on the symbols as cultural functions in the exchange system. The post-modern iconicity era is an information and symbol era dominated by models, codes and cybernetics. Any commercial consumption (including culture and art) has become a cultural symbol to realize consumers' social psychology, mark their social status and cultural taste, and distinguish the level of living. In the post-modern mass media (even digital media) period, mass media has redefined the form and content of communication, breaking the deep pattern of binary opposition between surface and deep meaning.

In a "real implosion" way, the media makes what appears on the screen equal to the reality. This kind of "surrealism" makes people inadvertently stay in the switching of pictures. With the endless stream of junk information and images of various intentions, people are constantly encouraged and tempted by the media in consumer fashion, job elections or social activities, and the public gradually breeds a confrontational aversion. As a result, the indifferent masses have become a group of melancholy and silent people, in which all the information meanings and temptations implode, just like being swallowed up by a black hole-society has disappeared due to lack of feedback, and various boundaries between different classes, different ideologies, different cultural forms, and between media symbol manufacturing and reality itself have "imploded". The lens replaces any critical theoretical model, because symbols no longer refer to the real world involving foreign elements, but only to the authenticity of the symbols themselves and the authenticity of the symbol system itself. Moreover, in the all-weather continuous broadcast of multi-channel media, people constantly accept and store a lot of miscellaneous information, but these information can not be processed, and the overload of information filling leads to information expansion anxiety and information disorder syndrome. Television finally connects people of different cultures, customs, tastes and classes in the media system, and integrates different people's ideas and value identities into the same conceptual model and value identity in the process of diversified communication and acceptance. The publicity of private space and the "visualization" of the world caused by this media intervention &; quot； The domesticization of satellite TV leads to the "world integration" of satellite TV.

In my opinion, Baudrillard analyzed the threat of post-modern media to social psychology and individual mental health, and then liquidated the function of media in the production of "cultural industry". The revelation of this global media system on the remolding of human beings has undoubtedly opened a new theoretical perspective. At the same time, his trial of post-modern media has advanced to the trial of post-modern theory itself, thinking that its theoretical model has been "post-modern", and the theory is no longer to reflect and draw a clear line, but to cater to the characteristics of fast, fashionable, superficial and fragmented today. In this self-evaporation, theory has become a "super commodity" and a deceptive tool to sell and publicize the most fashionable consumption consciousness and attitude towards life in the thoughtless era. However, he also has an ambivalent attitude towards postmodern media, which makes him only agree with the globalization trend of postmodern media, because in his view, nothing can replace the status and influence of postmodernism in today's world. This kind of existence is a reasonable contradictory mentality, which points out the limitation and rejection of transcendence by post-modern philosophers.

3. Postcolonial atmosphere and consumerism

About, in the theory of globalization, the third world likes to enter a confusing post-modern consumption fashion, and the mass media plays the ideological role of "human guide" in this consumption wave. Leslie Skull believes in Cultural Imperialism and Consumerism Cultural Ideology in the Third World that the value system needed by capitalist modernization is consumerism cultural ideology. The global capitalist system takes it as its duty to sell consumerism to the people of the third world. This fashionable consumerism constantly produces and "induces demand impulse", turning coercion into automation and letting people in the third world "consume". Advertising, as the main channel to spread consumerist cultural ideology, has become a modern behavior to induce consumption and provide information. The third world's mass media perspective and its relationship with advertising are helpful to observe the operation mode of consumerism cultural ideology, because the logical confirmation of "media imperialism" can grasp the basic track of "cultural imperialism". In Scott's view, advertising, as the main channel for the spread of consumerism culture and ideology, often disguises itself as a positive behavior that provides a variety of information. However, the study of the mass media in the third world and its relationship with advertising shows that this way of development within the theoretical framework of cultural and media imperialism just covers up the internal operation of consumerist cultural ideology. Although the types of advertisements in different countries are slightly different, most of the advertisements for goods and services are related to consumption. Media imperialism is logically derived from cultural imperialism and realized through the control of mass media, because it creates conditions for people to obey "hegemonic culture" and limits the possibility of effective resistance to it. eight

The trial of cultural and media imperialism theory shows that the global cultural expansion of media capitalism is out of control and globalization has become a spreading trend. Therefore, cultural media imperialism is creating a new monistic discourse-global discourse-global capitalism, that is, the expansion of consumerism cultural ideology. Generally speaking, multinational companies produce information and local media are responsible for disseminating information, but fundamentally speaking, transnational capital controls the whole system. By manipulating the financial sector, mainly the advertising industry, it has carried out a "production-finance" attack on the local media system, although this will easily lead to a hostile rebound of nationalism and public power. New media technology has accelerated the process of "internationalization", but it has also led to the emergence of other new media forms, which in turn constantly create the opposite of internationalization-nationalism, making it a choice for the third world to refuse to cross the media "hegemonic space" and criticize the local version of consumerism and the cultural ideology behind it. Therefore, contemporary consumerism is not only understood as a global problem, but also considered to be related to post-colonial hegemony.

It can be said that Sculley's criticism of media cultural imperialism and global consumerism has been influenced by Said and Tonlinson, but he also has his own unique perspective, that is, he views the globalization of consumerism from the perspective of the third world, emphasizing that the media has become the hegemonic discourse in the globalization system, and the media has an indispensable relationship with imperialist ideology, and plays a shaping role in the global integration of electronic information networks. This post-colonial discourse criticism makes it possible for people in developing countries who have entered the consumption cycle to re-examine their consumption context from a new perspective and find out the ideological discourse hegemony behind consumerism.

4. Mass communication network in global discourse

Arif Dirlik, a contemporary scholar, emphasized in Analysis of World System and Global Capitalism 9: On the surface, the prediction of modernization theory seems to have come true: the market economy has won, and the state seems to have given up its earlier intervention in the economy, and then privatized those unshakable public enterprises decades ago. At the same time, "technical rationality" has become a decisive factor in the cultural and knowledge value of various societies. Culturally, with the leading of "technical rationality", the religious value of anti-enlightenment began to revive, which was accompanied by "consumer fetishism" that became "fashion". As the core of modernization theory, teleology is out of date, and integration into the capitalist world system no longer means spontaneously accepting the values of European and American societies or taking European-style modernization as their model. According to the current world situation, the promise of capitalism to universal prosperity is nothing but utopia, which is not so much a reality as an ideological extravagant hope.

The remarkable feature of the global capitalist communication network is "decentralization", that is, it is increasingly difficult to regard any country or region as the center of global capitalism, and "high-tech alliance" makes globalization a worldwide broadcast. Multinational companies connected with online media have replaced the national market and become the center of economic activities. The internationalization of production makes the world unified and decentralized as never before, and the world begins to be homogenized and decentralized in economy, society and culture. Globalization makes the capitalist mode of production truly become a global abstract model in history, which is divorced from its specific European historical origin or regional model. Consistent with the decentralization of economy and policy, culture is also decentralized-"multiculturalism". In this multi-culture, contemporary media has become a direct way to spread the global capitalist ideology.

Third, reflection on global consumerism media.

The thinker's description provides a working platform for our reflection. In my opinion, the "concrete space" faced by contemporary media in the context of globalization, the spread of consumerism ideology and the spread of media power in global discourse have become contemporary problems that plague thinkers. The core of these problems is the way to solve "self-identity" in "public space".

It can be said that modern thinkers are concerned about the spiritual confusion brought by modernity, the sense of smallness and nothingness in the large-scale industrial production of urbanization, and then the "physical settlement" and "physical distance" between people and themselves. This basic intention also makes the main issues discussed in modern social theory often based on "subjectivity"-inter-subjectivity, the relationship between subject and object, the analysis of existing conditions and so on. However, in the transition from modernity to post-modernity, the problem of "subject" gradually turns into "self" (even "perceptual individual"), and experience is often intertwined with general anxiety in a naked perceptual way-restlessness, expectation and disappointment become a mixture of individual experience. Therefore, the hot topics of postmodernism, such as self, body, feeling and privacy, are closely related to the mass media in globalization, and even directly represent their results. This undoubtedly makes the understanding of mass media more complicated and needs to be carefully determined.

Contemporary people who are in the trend of post-modern globalization are under the extraordinary influence of online media. This global discourse power is accompanied by the temptation of global integration network and consumerism fashion, which makes the first world and the third world society form a post-colonial power competition field. Entering this field means that we must find and settle our bodies again-the "heavy bodies" in "transnational media" and "media violence". This makes the problem different from the loss of human subjectivity in modernity, and has a new problem-related domain in the post-colonial era.

It is not difficult to see that the ideology of transnational media has caused the subtle recognition of western "cultural hegemony" in the East, which means that under the banner of post-modernism advocating pluralism, people pursue novelty and seek novelty, resulting in a "new monism" that excludes other lifestyles and ways of existence. This expansion and overproduction of media culture makes consumerism and cynicism increasingly become the cancer of national spirit, and also makes a state of life without thoughts become the normal state of contemporary spirit. The literary "image" represented by the media shows that contemporary culture has retreated to a cold and isolated "pure objective description" by exposing its "body", thus making contemporary media more perverse and floating. It is the meditation on sex and violence and the recognition of the cynical lifestyle that makes the contemporary media increasingly diversified, and at the same time, it often makes people feel helpless in the face of choice.

Therefore, the problem of violence in the media has become very acute. It is best to be fully alert to the violence of media, writing and power consumption. In this regard, Apadulai believes: "Hollywood and Hong Kong film industry have created a new culture of masculinity and violence, which has stimulated the growing violence in national politics and international politics. This kind of violence has promoted the immoral arms trade to develop rapidly around the world. In movies, in the security departments of companies and countries, in terrorist activities, in police and military operations, there are AK-47s and Jian Zihao guns in every corner of the world, which is a useful reminder to us. The apparent unification of technical equipment hides more and more complicated situations, and the image of violence and the desire to build an identical body in an imaginary world are hooked up under such circumstances. " 10 "media violence" has shown that the media is everything-the media not only shows violence, but also becomes a force to integrate and adjust people and the whole society because of its hegemony. When it becomes the only intermediary between people and society, it becomes the monopolist of media violence.

The ideology of the media has created a new "cultural hegemony", that is, consumption concept and life value system. Text violence, especially wild text violence, coquetry text violence, sexual and sensual text violence, which excludes "family", mental and human violence, needs special vigilance. Violence on the screen also needs to be questioned. Movies are undoubtedly full of charm, silver screens are undoubtedly full of sensibility, and soap operas are undoubtedly heartless and lyrical, so many people spend their time on them and unconsciously "format" a way of life, a measure of value and an attitude towards life. This one-way violence injected into the screen is subtle, and critics must use critical weapons to see the subtext of "desire for production and reproduction" behind the screen through the temptation of screen or emotion.