Simulacra and Simulation

Simulacra and Simulation  

Cover of English translation
Author(s) Jean Baudrillard
Original title Simulacres et Simulation
Translator Sheila Glaser
Country France
Language French
Subject(s) Philosophy
Genre(s) Non-fiction
Publisher Éditions Galilée (French) & University of Michigan Press (English)
Publication date 1981
Published in
English		 1994
Media type Print (Paperback)
Pages 164 pp
ISBN ISBN 2-7186-0210-4 (French) & ISBN 0-472-06521-1 (English)
OCLC Number 7773126
Dewey Decimal 194 19
LC Classification BD236 .B38

Simulacra and Simulation (Simulacres et Simulation in French) is a philosophical treatise by Jean Baudrillard seeking to interrogate the relationship among reality, symbols, and society.

Overview

“ The simulacrum is never that which conceals the truth--it is the truth which conceals that there is none. The simulacrum is true.[1] ”

— The quote is credited to Ecclesiastes, but the words do not occur there. It can be seen as an addition,[2] a paraphrase and an endorsement of Ecclesiastes' condemnation[3] of the pursuit of wisdom as folly and a 'chasing after wind' - see for example Ecclesiastes 1.16.

Simulacra and Simulation is most known for its discussion of symbols, signs, and how they relate to contemporaneity. Baudrillard claims that our current society has replaced all reality and meaning with symbols and signs, and that human experience is of a simulation of reality. Moreover, these simulacra are not merely mediations of reality, nor even deceptive mediations of reality; they are not based in a reality nor do they hide a reality, they simply hide that anything like reality is irrelevant to our current understanding of our lives. The simulacra that Baudrillard refers to are the significations and symbolism of culture and media that construct perceived reality, the acquired understanding by which our lives and shared existence is rendered legible; Baudrillard believed that society has become so saturated with these simulacra and our lives so saturated with the constructs of society that all meaning was being rendered meaningless by being infinitely mutable. Baudrillard called this phenomenon the "precession of simulacra".

"Simulacra and Simulation" breaks the sign-order into 4 stages:

  1. The first stage is a faithful image/copy, where we believe, and it may even be correct that, a sign is a "reflection of a profound reality" (pg 6), this is a good appearance, in what Baudrillard called "the sacramental order".
  2. The second stage is perversion of reality, this is where we believe the sign to be an unfaithful copy, which "masks and denatures" reality as an "evil appearance - it is of the order of maleficence". Here, signs and images do not faithfully show us reality, but can hint at the existence of something real which the sign itself is incapable of encapsulating.
  3. The third stage masks the absence of a profound reality, where the simulacrum pretends to be a faithful copy, but it is a copy with no original. Signs and images claim to represent something real, but no representation is taking place and arbitrary images are merely suggested as things which they have no relationship to. Baudrillard calls this the "order of sorcery".
  4. The fourth stage is pure simulation, in which the simulacrum has no relationship to any reality whatsoever. Here, signs merely reflect other signs and any claim to reality on the part of images or signs is only of the order of other such claims.

Simulacra and Simulation identifies three types of simulacra and identifies each with a historical period:

  1. First order, associated with the premodern period, where the image is clearly an artificial placemarker for the real item. The uniqueness of objects and situations marks them as irreproducibly real and signification obviously gropes towards this reality.
  2. Second order, associated with the modernity of the Industrial Revolution, where distinctions between image and reality break down due to the proliferation of mass-reproducible copies of items, turning them into commodities. The commodity's ability to imitate reality threatens to replace the original version, especially when the individual person is only concerned with consuming for some utility a functional facsimile.
  3. Third order, associated with the postmodernity, where the simulacrum precedes the original and the distinction between reality and representation vanishes. There is only the simulacrum, and originality becomes a totally meaningless concept.[4]

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.

A specific analogy that Baudrillard uses is a fable derived from On Exactitude in Science by Jorge Luis Borges. In it, a great Empire created a map that was so detailed it was as large as the Empire itself. The actual map grew and decayed as the Empire itself conquered or lost territory. When the Empire crumbled, all that was left was the map. In Baudrillard's rendition, it is the map that people live in, the simulation of reality, and it is reality that is crumbling away from disuse.

The transition from signs which dissimulate something to signs which dissimulate that there is nothing, marks the decisive turning point. The first implies a theology of truth and secrecy (to which the notion of ideology still belongs). The second inaugurates an age of simulacra and simulation, in which there is no longer any God to recognize his own, nor any last judgment to separate truth from false, the real from its artificial resurrection, since everything is already dead and risen in advance.[4]

It is important to note that when Baudrillard refers to the "precession of simulacra" in Simulacra and Simulation, he is referring to the way simulacra have come to precede the real in the sense mentioned above, rather than to any succession of historical phases of the image. Referring to "On Exactitude in Science", he argued that just as for contemporary society the simulated copy had superseded the original object, so, too, the map had come to precede the geographic territory (c.f. Map–territory relation), e.g. the first Gulf War (see below): the image of war preceded real war.

Henceforth, it is the map that precedes the territory - precession of simulacra - it is the map that engenders the territory and if we were to revive the fable today, it would be the territory whose shreds are slowly rotting across the map.[4]

See also

Footnotes

  1. ^ Poster, Mark; Baudrillard, Jean (1988). Selected writings. Cambridge, UK: Polity. ISBN 0-7456-0586-9. 
  2. ^ Ward, Rachel K. (1995). "Being -- Thinking -- Writing Jean Baudrillard: Radical Being". CTheory. http://www.ctheory.net/articles.aspx?id=685. Retrieved December 2011. 
  3. ^ "Ecclesiastes 1 (New International Version)". BibleGateway. http://www.biblegateway.com/passage/?search=Ecclesiastes+1&version=NIV. Retrieved December 2011. 
  4. ^ a b c Hegarty, Paul (2004). Jean Baudrillard: live theory. London: Continuum. ISBN 0-8264-6283-9.