Subjectivity, the Unconscious and Consumerism

Appendix B: Glossary

Archetype

Archetypes are collective or suprapersonal psychic elements that are common to all human beings and express the inherited part of the psyche, which, together with the instincts , compose the collective unconscious . They correspond to the psychic representations of instinct —the typical forms through which libido is represented as symbolic images. As such, the archetype is an a priori formal factor of psychic life, functioning as uniform and regularly recurring modes of apprehension, perception, and representation of reality. Thus it underlies the faculty of symbolic imagination: it organizes and arranges the psychic elements into certain images, representations, and later ideas, according to characteristic motifs that have a mythological character. The ensembles of such symbolic motifs, projected culturally, constitute symbolico-religious imaginaries; that is, the archetypes are the psychological foundation (as structuring patterns, or templates) of both the imagination and social imaginaries.

Commodity-Sign

A fusion of commodity and sign, it is at the same time the elemental form of representation of the imaginary of consumerism and the structuring form of consumer capitalism . “The object of this political economy, that is, its simplest component, its nuclear element—that which precisely the commodity was for Marx —is no longer today properly either commodity or sign , but indissolubly both” (Baudrillard , 1973/ 1981 , p. 148). Its mass production follows the logic of advertising , which consists in the manipulation of signs (as atoms of social meaning systems), arbitrarily combining and recombining their abstracted, emancipated components (signifier and signified). The sign (as image, or representation) is thus attached to a product, or becomes a product itself, thereby signifying particular relations, experiences, or forms of subjectivity , as a commodity . The commodity-sign therefore stands basically as the representation of reified social relationships; through its consumption , social signification (meaning, value, and difference) is exchanged as sign-value, which is the fundamental dynamics of consumerism.

Consumption Dream

Consumption dreams can be defined thusly:

(a)
Culturally, they correspond to the matter of advertisements : Elaborations of sign-value—social signification artificially attached to some form of consumption or commodity —as fetishized narratives and imagery that articulate cultural fantasies and desires and determine the commodity-forms that promise to satisfy such desire-fantasy (or are at least connected to it).
(b)
Subjectively, they stand for the fantasies of consumers : The desires , fantasies , daydreams, and ideals about goods and experiences—and, in fact, life in general—that have consumption as their underlying idea or motif. Here the dream is seen as a more or less personal or subjective desire or object of desire , image of the future, main goal, the “good life”, and so on—all of which are imagined (dreamed) to be reachable, fulfilled, or attainable through consumption.

This work assumes the standpoint that (b) merely replicates (a), that is, consumption dreams are by definition collective: each consumption dream represents, articulates, and communicates the social ideology of consumerism in semiotic form, fabricating irrational and imaginary psychic contents ( desire , emotions , fantasy , imagination, etc.) in the consumer-subject.

Imaginary

The concept of social imaginary denotes the network or system of social-historical significations and meanings of a particular social group, society, or culture, expressed as a corpus of images and representations. Historically, the original social imaginaries were symbolic imaginaries : ensembles of typical symbolic forms—rites, rituals, myths , religious systems, and so on, and their imagery—that were shared socially. In analytical psychology , the symbolic imaginary represents the cultural expression of the symbolic function of the unconscious and its archetypes; its main constituents are représentations collectives . Broadly, the social imaginary corresponds to the concept of collective consciousness, as the typical collective mentality. Seen as the social imagination—the social ways of imagining, organizing, and representing meaning—it institutes social categories of identity and otherness, and thus defines both social relations and subjectivity . In sum, it underpins the identity of both society and social actors; as the psychological (imaginary) foundation of social order, it defines how reality is signified, or, indeed, what is real.

ImCon

Acronym that can be read in two senses—as social Imaginary of Consumption and of Consumerism . ¹ It can be defined as a semiotic and ideological social imaginary, whose supraordinate idea, categorical imperative, and absolute principle is consumption . As such, it is meant to encompass some factors that are central for consumer society, for consumption is essentially based on what is imaginary— it is founded upon imagery, imagination and imaginary things, and the irrational. The sign defines its corpus of images and representations: it is a semiotic and semiological system, a regime of signification whose fundamental elements are commodity-signs and consumption dreams. In the second sense of Imaginary of consumerism , the ImCon corresponds to the mass ideology , of a totalizing character, that defines our globalized societies and, indeed, our epoch.

Night Dream

An autonomous, spontaneous manifestation, in the form of images, of the unconscious psyche. As such, the dream represents its most natural product, a creative and imaginative expression of its symbolic language and primeval form of thought, the most primary form of production of symbols by the psyche. Being a natural phenomenon, the dream does not deceive or lie, it does not disguise or distort; it invariably expresses something that consciousness does not understand. Seen as an inner drama, the oneiric narrative can depict the situation of the whole psyche (including its subjective part) from the objective viewpoint of the unconscious, a depiction which is usually not in accord with the conscious mind; additionally, it can also reveal a critical view of sociocultural reality, and its relations with subjectivity .

Participation Mystique

Concept derived from anthropology (Lévy-Bruhl ) and the study of primitive psychology , denoting an archaic, unconscious identity , based on a mystical and emotional connection between subject and object in which both remain non-differentiated or conflated. It corresponds to the primordial unconscious state of the infant and the primitive, in which part of the subject’s psyche is projected upon the object (or environment) and remains bound to it through a symbol (or symbolic system). Being a symbolic phenomenon, it is relatively indifferent to logical, rational contradiction. The forms, emotional tones, and characteristics such identity and projection assume are conditioned by the représentations collectives .

Représentations Collectives

Concept also derived from anthropology , drawing from theorizations elaborated by Durkheim and Lévy-Bruhl , but employed psychologically. In its more Durkheimian formulation, it refers to the typical symbolic forms ( myths , rites, legends, religions , etc.) that have social and historical origin and are shared socially. They function as collective mental categories for acting, thinking, and feeling that are taken for granted. Such forms are understood as the culturally elaborated expressions of archetypes, and as such represent the fundamental constituents of the symbolic imaginaries that define cultures. Complementing such formulation with Lévy-Bruhl’s contribution, the représentations collectives are also understood as supraordinated ideas imbued with intense emotional feeling-values and expectations, usually of a religious or mystical character. Such ideas work as general categories of imagination that define the way reality is experienced and signified. As symbolic patterns, they function as a cultural system of projections .

Sign

Form of representation characterized by the arbitrary relationship between signifier and signified. Its signification is conventional; by definition, it points to something known a priori, and always signifies less than what it represents. The sign thus stands for fabricated, artificial signification, that allows for emancipation from what is represented. As pointed above, the sign is the crucial element for the system of consumption ; its structure and logic are at the “very heart of the commodity -form” (Baudrillard , 1973/ 1981 , p. 146). The political economy of the sign defines consumerism and characterizes its imaginary (the ImCon ) as semiotic and semiological.

Simulacrum

The simulacrum represents basically the coupling of a semiotic simulation with the disappearance and effacement of reality. The sign, as a representation of reality, becomes a simulacrum when it is totally emancipated, that is, it bears no relation whatever to reality; it stands for a short circuit of reality—a short circuit between reality (referent) and its representation (signifier and signified)—and the replacement of the latter by a simulation , a semblance that is more real than the real (hyperreal). Thus the level of simulacrum means the substitution of the abstract, artificial signs of the real for the real, engendering a hyperreality without origin or reality: the artificial model or representation takes ontological precedence over reality (precession of simulacra), erasing any distinction between simulation and real, thus superseding and becoming the “real”. That is, the copy erases any original: the simulacrum is the copy for which there is no original or referent.

Symbol

The symbol is the form of representation that is the best possible expression for something relatively unknown. By definition, it expresses an irrational quantum: “in the symbol, rational and irrational elements are always combined” (Meier, 1987 , p. 98). As its etymon indicates, the symbol unites opposite or heterogeneous meanings into one image; it is a whole that expresses homogeneity between signifier and signified. Accordingly, the symbol is one with what it symbolizes; it functions as the psychological form through which instinctual libido (psychic energy) is directed and transformed. It is the natural product and expression of the unconscious psyche, appearing chiefly as symbolic fantasy , imagination, and dream—manifestations of the imaginative function. In analytical psychology , the very language of the unconscious is symbolic: its symbolic function defines the human psyche, and thus what is human ( homo symbolicus ).

Unconscious

Psychic domain that encompasses the totality of all psychological phenomena that lack the quality of consciousness. In relation to consciousness, it is autonomous, independent, and inexhaustible. It is composed of two layers: the personal unconscious containing the complexes , which constitute an unconscious subjectivity ; and the collective or transpersonal unconscious, which is the source of the instinctual forces of the psyche and of the forms or categories that regulate them, the archetypes (Jung , CW8). The unconscious is understood as a psychic organ, which has a creative and self-regulatory function, and, just like the body, a marked historical character. Its typical functioning is an archaic form of thought called fantasy-, dream-, or symbolic-thinking, which is expressed through the unconscious’ typical imagistic, symbolic language. As our psychic matrix of symbols, it is the common origin of symbolic imaginaries.

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Index ²

A

Adorno, Theodor

Advertising

Amplification

Archetype

Arendt, Hannah

Augé, Marc

dream

imaginary

non-space

self/subjectivity

The war of dreams

B

Bakhtin, M. M.

Barber, Benjamin

Baudrillard, Jean

advertising

code

commodity

consumer

desire

Disney

fetish

hyperreality

image

myth

simulation and simulacrum

Bauman, Zygmunt

consumer

homo consumens

Benjamin, Walter

arcades

capitalism and religion/myth

dream

dream-worlds

phantasmagoria

Traumschlaf

Blanch, Josep M.

Bryman, Allan

C

Campbell, Colin

Capital

Capitalism

total capitalism

Case study

Cassirer, Ernst

Castoriadis, C.

Celebrity

Childhood

Colonization

Commodification

Commodity

Consumer

Consumerism

Consumption

Consumption dream

D

Desire

Disney/Disneyland

Disneyization

Dream

case studies

Dreamscape

Dream-world of consumption

Dufour, D. -R.

Durand, G.

Durkheim, É.

E

Eliot, T. S.

Emotion

Ewen, S.

F

Fantasy

Featherstone, Mike

Fetish

G

Globalization

H

Hermeneutics

Homo commoditas

Homo symbolicus

Humanism

I

Identity

Ideology

Imaginary

Imaginary of Consumption (ImCon)

Imagination

ImCon, see Imaginary of Consumption

Individuation

Initiation

Instinct

Interpretation

J

Jameson, Fredric

Jung, C. G.

allegory

collective consciousness

collective unconscious

complex

dream

ego

hermeneutics

individuation

numen

persona

personal unconscious

shadow

sign

symbol

L

Lévy-Bruhl, L.

M

Maffesoli, Michel

Malling

Mana

Marcuse, H.

Marx, Karl

Massification

McDonaldization

McLuhan, M.

Mestrovic, S. G.

Metropolis (motion picture)

Mystical

Myth

N

Narcissism

Neoliberalism

Nietzsche, F.

Numen

P

Participation mystique

Pessoa, Fernando

Postmodernity

Projection

Psychology

R

Religion

Représentations collectives

Ritzer, G.

S

Sandman

Self

empty self

Sennet, R.

Shopping malls

Sign

Simulacrum

Simulation

Social representation

Social signifier

Sociology

Spectacle

Subjectivity

Symbol

T

Taylor, C.

U

Unconscious

Index 2

A

B

C

D

E

F

G

H

I

J

L

M

N

P

R

S

T

U

Index ²