Jean Baudrillard
Jean Baudrillard in June 2004.
Birth	27 July 1929 Reims
Deaths	6 March 2007 (77 years) Paris
Nationality	France
Training	Germanist and sociologist

Born on 27 July 1929 at Reims , Jean Baudrillard is a critical intellectual, sociologist and philosopher French.
Author's System of Objects and The Consumer Society , it is causing a protean work which will continue to evolve for nearly 40 years to finish by focusing on the concept of "loss of reality."
He died on 6 March 2007 in Paris.

The bombing of the World Trade Center , about Baudrillard's analysis.

Of peasant origin, he is only son and his father is a policeman. Noticed in primary school by his teachers ^Nanterre

Jean Baudillard

Jean Baudrillard made his second break in the secondary winding, and opted for political philosophy in undertaking a PhD in sociology graduate of everyday life, a discipline related to urban sociology in France and founded by the philosopher Henri Lefebvre while following the course of Roland Barthes in Section ^VI of the Ecole Pratique des Hautes Etudes.

His first theoretical work, The System of Objects, published in 1968 - late in his own words, being then aged 39 years . Years later, Baudrillard declares:

"We spent the transcendent story, the great story, a sort of history-cons. We went down to the trivial and the banal that became objects of interest historically (...) It was already back down in history, the great social movements and historical. And finally, in its mild air a little, a dive in everyday life, even if I do not like the term is a bit simplistic, it was still a kind of revolution. In fact, rather an involution with respect to history. We descended from the transcendence of history in a kind of immanence of daily life, and through them all these things such as sexuality that had been largely forgotten in the idealism of history. "

It is also one of the creators of the magazine group Utopia ( 1 967 / one thousand nine hundred and eighty ), a teacher at the University of Paris X Nanterre and chief scientist at the University of Paris IX Dauphine ( 1986 / 1.99 thousand ), and co -founder with Paul Virilio on the editorial board of the Journal of the CNAC Pompidou sleepers. He was also a member of the leadership of the Canadian journal anglophone CTheory.

One of the smugglers of the work of Jean Baudrillard in the United States is the editor of Semiotext (e) and former member of the Stags, whose thesis was also informed by Roland Barthes, Sylvre Lotringer and emigrated to New York become professor of comparative literature and French at Columbia University and continued his activity as editor pioneering researcher. Notably, in the 1980s, he organized the philosopher access to contemporary art and the avant-garde New York and his meeting with Andy Warhol, in which the author wrote The Snobbery mechanical, text inaugural retrospective CNAC Pompidou in 1997. Earlier in the 1970s, Jean Baudrillard made his first visit in Colorado at the Aspen conference in 1971 and he discovered the California universities, meeting in his travels and the great intellectual figures of the literary moment, such Marshall McLuhan , Philip K. Dick , Paul Watzlawick and probably other members of the Palo Alto Internet or thought. It is also the time for a career sociologist Italian philosopher, invited each year by the movement of semiotics Umberto Eco , in Urbino. At the same time and later, other countries require. It takes no more than a decade to become known around the world, while his country still does not give him importance, except the Department of Foreign Affairs, which receives and cultural centers Consulate offers invitation to Jean Baudrillard.

Critique of rationalism and scientific epistemology and concepts of reality and virtuality, its philosophy has led him to accept the honor Satrap College Pataphysique in 2001. In fact, it has been known Pataphysics his class in Philosophy in Reims, where he was introduced by her teacher 18 years even in this "science of imaginary solutions." He is a member of the Institute for Social Innovation at the CNRS Despite The Conspiracy of Art, sharply criticizing the "invalidity" of contemporary art, Jean Baudrillard was a lover of art at the Whitney Museum archives attest. He also sought inspiration from science fiction, where no doubt he draws various stylistic ideas, including the hyperbolic excesses that apply experimentally in its own frame of sociological writing.

Commitment to life by the work

The singular power of his work publicly committed in the events of his time, critical event wished acting by himself over the media events, such as his series of articles published in the newspaper Libration since 1980, always translated abroad, always challenging their critical freedom, which earned him both honors and disrepute. Moreover, it emerges from interdisciplinary concepts of Baudrillard several reading levels. Beyond the "effect Baudrillard, transfer events to the humanities, paradoxically, it builds a personal philosophy of existential division, to which he responds with the dynamism of the object as illusion in the world. He is looking for a work integral and "integral" over thought and society and launch a challenge to future generations of original creation, without which the knowledge is useless. This arises in his mind Forget Foucault (1977), both critical praise of literary excellence of scientific discourse and thought as the exhaustive description of power through knowledge, but also, in a plagiarism ironic manifesto of the Figures tested by visionary rhetoric and metaphor, as thought of knowledge about the risk. What next two opposing forms of thought and writing does nothing to forget Foucault rather, each thought to be the critical mirror each other (Ian Robert Douglas). Still, the impact of this test, making the debate between the two speeches, made violence the lifetime of both authors.

He said in all things: "I can not find my solutions in the law."

The life of Jean Baudrillard, is also its social commitment insolent against academies, power and thought itself. Many misunderstandings arise. In fact, every choice radicals are linked to his work: freedom of thought and intellectual form of activism.

Song

Jean Baudrillard is the author of texts sung by Megumi Satsu , Japanese singer: Suicide Lifting me and zodiac .

Photo

The photographic work is an exploration of travel and parallel group designs or familiar with the philosopher. It had begun with an automatic device that would have been available during his first trip as a guest in Japan, in 1981 it is certain that the gadget became a constant companion, accompanying every movement of it become the "objector vision" and then developed the photos changed format, structuring the work second ... It is complementary to his written work and captures the "object that has to get rid of the subject by giving the goal," including his own body photographed, that writing could not update.

His first exhibition took place at the European House of Photography in 2000 in Paris, and since has moved the world. Moreover, photography in general has inspired great texts to Jean Baudrillard, including answering the call to the collective of photographers as " fuzzy trend , "whose book, We Are , with text by the philosopher who has followed since their first book-seller, won the 2007 Infinity Award for best photography book of the International Center of Photography in New York. With the conference about his philosophy, the arts center ZKM Karlsruhe , was the great exhibition The disappearance of the world in the space of the Documenta in Kassel , review of his photographs from the 1970s to the German celebration of his 75 years in tribute to his work in 2004-2005.

Critical debate secured

Jean Baudrillard has been supportive and friendly with postmodern philosophers of his generation and has visited them even in their last moments. Himself met with the solidarity of his closest friends, including Michel Maffesoli , Edgar Morin , Marc Guillaume , Jacques Donzelot , Francois Barre , Francoise Gaillard , Sylvre Lotringer but Hubert Tonka , Jean Nouvel , Yann Kersale , Seguret Francis , Henry Pierre Jeudy and others met later, as Franois L'Yvonnet. And this great intellectual history often conflicting with his friend Paul Virilio.

In 1995 he married Martine Dupuis, director of photography magazine Sciences et Avenir , among others, who will accompany him in most of his trips to conferences and exhibitions.

A ceremony without condolences

On 13 March 2007 , Jean Baudrillard is planted in the cemetery of Montparnasse , in Paris. Secular ceremony and no sympathy with official intervention and private contradictory, comical situation by saying the philosopher Rene Scherer , present in the audience: "All this is perfectly normal, the funeral of Baudrillard did not take place and so much better, now he will live. "

His work as an experimental triptych in which each side presents a critical mirror each other: the published work in the media work, the photographic work.

Introduction to the Work

Jean Baudrillard is a contemporary social theorist, best known for his analysis of the modes of mediation and communication of post modernity , although the scope of his work will be extended over time to more varied and sometimes related to events (or non-events) contemporaries, and presented as such by the entire media system (which goes beyond media ) such as consumption, couple relationships, social understanding of history through comments on AIDS The cloning , the case Rushdie , the first Gulf War and the attacks against the World Trade Center.

Contemporary of Guy Debord , Michel Foucault , Jacques Lacan , Roland Barthes , Gilles Deleuze and other thinkers of the 1970s, he distanced himself, at least in appearance, psychoanalysis and Marxism and differs from structuralism , with particular emphasis on semiotics , that is to say, the reflection on the signs (linguistic, economic, etc.).. His first books are a criticism of The Consumer Society (1970) and " system of objects , "as his first album in 1968. Inspired by the theories of Saussure, who provide the backbone of what has been called the "movement structuralist "(although all of its representatives to defend themselves in part), Baudrillard believes simultaneously in a reciprocal systems of meaning and interpretation. Therefore, the concept of served loses its status as neutral object to enter the complex relationship with not just the speaker but rather the entire social system. He is the initiator of the movement and post-structuralist.

Instead of analyzing the field of power relations and multiple continuous variation, as does Foucault, or search the conditions of possibility of any "knowledge" or discursive formation , Baudrillard, inspired by the work of Nietzsche , s interests him instead to the events of the object and any regulations or disturbances, "seduction," "simulation" and " hyper-reality. " One of his central theses, which continues, in a sense, the critique of the society of the spectacle started by Guy Debord , based on analysis of the "disappearance of reality", which replaces a series of simulacra continually self-perpetuating.

All these ideas defended the general principle that the meaning - and therefore the value - are interpreted according to the structuralist semiotics, in terms of absence. Thus "dog" means "dog" not because of what the word suggests, but because he does not "cat", "goat", "tree" etc.. The words here are "self-referential." Baudrillard uses this principle to support the idea that in our "global" society, where communications technology has created an excessive proliferation of meaning, self-referential sense led to the creation not of a " global village "(McLuhan model), but of a world where meaning has been erased and that the company was reduced to an opaque mass, where the" real "has been reduced to only self-referential signs of its existence. Controversially, Baudrillard presented by this theory a way to better understand the events of 11 September.

Having established its premise of the erosion of meaning through its excesses, Baudrillard continues, in contrast to Foucault, the critique of rationalism against Kant and the traditional conception of Enlightenment at the foundation of humanism liberal current. He is accused, in its humanitarian policy which abolishes all possible, to become another form of interference and military figure of the arrogant West . It seeks to understand the world, nor as a subject who has the desire to understand the world with consistency, nor in the idea of interpolation of power in subjectivity (Foucault). Baudrillard introduces the concept of the object and its power to seduce (his power to move, or simulate). From the political point of view, such an effort led him to oppose increasing the logical semiotics (meaning, sign, meaning, ease of exchange) to return to the anthropological sense of a symbolic system: that of exchanging gifts, the potlatch (practice of destroying sumptuous) and analysis of the principle of evil (and what it means to the evocation of the principle). It extends this work anthropological Marcel Mauss and Georges Bataille. However, the work done by later Baudrillard to "extricate" itself from the gravity of his own writing, by a dynamic poetic and ironic place in the movement of postmodernism.

At the end of his life, the culmination of his anthropological work led him to characterize the world in terms of binary opposition between symbolic cultures (based on the exchange of gifts) and a globalized world (based on the exchange of goods and signs, that is to say a world that has no answer to the symbolic logic). Therefore, Baudrillard concludes that the expansion of capitalism and the neoliberal discourse that warrant it, unconsciously sowing the seeds of which reacts against him because of his lack of understanding of the symbolic aspect of social existence.

Theory of history

Actually "matter of history" would be better than "theory (...)", as Baudrillard sees history as determined by the design of Elias Canetti on the end of history ( Crowds and Power and The land rights ) after the second world war, and according to post-Marxist philosophers (Debord, Lyotard and others) which means the process of disappearance of the system of equivalence of value, that either through the development of the goods and / or the evolution of the currency after the demise of the gold standard (1933) and the introduction of floating exchange rates (from 1973), saw his political economy term in the overall realization of the value under the general equivalence. Moreover, after the end of modern history conceptualized by Canetti, this could be the end of politics as Baudrillard wishes to announce.

As for history, he developed a hypothesis frontally opposed to earlier philosophies of history made primarily by Hegel and by Marx and Engels (see The Communist Manifesto ), calling into question the idea explicitly a causal linear. Like Jean-Francois Lyotard announced that in the postmodern condition by the end of "grand narratives" narrative, giving an overall sense, coherent and unified story, it also approximates the Deleuzian concept of "becoming "objecting to the story (does not become history, but he falls in it). In short, it precludes a linear reading of history made of a continuous succession of events. Baudrillard commented in The Fatal Strategies, a passage from Elias Canetti where it speculates on the possibility for humanity to cross a point beyond which the story loses its reality, a sort of " end of history ". Asked about this, he said:

"It has always been for me, not a method, but a form of anticipation: anticipatory move by the end of a process to see what happens beyond. I still think this is happening, or could happen beyond that, there is actually already in the process itself, and that the end is already there from the beginning. Everything is growing at the same time. The beginnings and endings walk in parallel. This obviously a little upset the whole range of causes and effects, we went a little beyond! ... That said, I see no way, like Canetti seemed to think, to get back to where it was possible to distinguish between good and evil, the True and False, etc.. In other words, to return to conditions of a rational exercise and traditional thought. My vision is perhaps more devastating, but not apocalyptic sense, rather a revolution or change things. And this change is due to acceleration: we try to go faster and faster, so in fact it has happened at the end. Virtually! But there is still . "

Thus, Baudrillard writes about the "disappearance of reality, a concept coined the concept of" reality ":

"In fact, this referred to me

It has been opposed to this discourse of the " end of ideology "in vogue after the fall of the Berlin Wall in 1989, the resurgence of new forms of nationalism , tribalism and other ethnic conflicts that resulted in the Balkans Rwanda and elsewhere to genocide , as well as a "religious revival", which puts more emphasis on Islam than on other fundamentalist religious. But for Baudrillard ...

"These stories then it's" getting dressed again. " If I want to analyze terrorism, I will not do so in terms of Islamic discourse. It's a way to exorcise the things to return to a religion, an ideology, a belief. If I look at terrorism is a terrorist act as a fracture of a world power. This can come from anywhere, and there are religious beliefs behind'm not interested. The resurgence of ethnic discourse, religious, linguistic shows that something tenses, crystallizes against the hegemony , against the "empire" against this single thought, this unique power. Some call it a clash of cultures, a clash of ideologies. But it is insoluble. Take bet for or against does not interest me. What I want to see is real antagonism. However, the antagonism is manifested in a symbolic fashion, so it's quite another thing: this is the involvement of death in a system that seeks to exclude, which wants to "zero death", which power based on this exclusion. The death of the system disappears and the power of the Empire rests on this kind of non-death, non-event. So singularities arise, but they take different discourse. I can not judge the Islamist rhetoric, I do not fit ... We must try to see what it is to act outside the ideology of the actors. "

This refusal to take into account the ideology of the actors to look into action approaches closer to the political philosophy of an eddy. In his essay "Power Inferno (2002) devoted specifically to the problem of terrorism , he criticized the Western rejection of any negativity and everything out, analyzing the strength of "singularities" against the universality of the Idea. Like the Genealogy of Morals Nietzsche, this analysis was intended to "beyond good and evil" in any case not involving any value judgments. Thus, Baudrillard has been criticized both the consumer society, from the 1970s to today, the movement alterglobalist post- Cold War :

"This may defeat the system, it is not positive alternatives, these are singularities. Now the singularities are neither good nor negative. They are not an alternative, they are of another order. They no longer obey a ruling of no value to a principle of political reality. They may be better or worse. So we can unite them in a historical action picture. They block every single thought and dominant, but they are not a single thought-cons - they invent their own game and rules of the game "

In this essay, Baudrillard criticizes both the imperialist West, whose humanitarian universalism, assisted by the military arm of NATO remains the concrete figure, that any theory of a " clash of civilizations ", supported by both a Samuel Huntington , who made famous this formula, as the Islamist radicals who oppose the Islamic Ummah (community of believers) to the "West". He writes:

"So this is not a clash of civilizations but a clash, almost anthropological, undifferentiated between a universal culture and everything that in any field whatsoever, retains something of an irreducible otherness. For world power, just as fundamentalist as the religious orthodoxy, all different shapes and singular are heresies ... The mission of the West (or rather the former West, as it has long ceased to eigenvalues) is to submit by any means multiple cultures at savage law of equivalence " .

It therefore opposes the radical otherness of singularities in the empty universality represented by the consumer society. But these singularities can arise both inside and outside the company: this is why it is not a "clash of civilizations." He criticizes our failure to land the possibility of another existence, different from our Western world - without being judgmental value:

"For such a system, any refractory shape is virtually terrorist. And even Afghanistan. Que, sur un territoire, toutes les licences et liberts dmocratiques - la musique, la tlvision ou mme le visage des femmes - puissent tre interdites, qu'un pays puisse prendre le contre-pied total de ce que nous appelons civilisation - quel que soit le principe religieux qui soit invoqu, cela est insupportable au reste du monde libre. Il n'est pas question que la modernit puisse tre renie dans sa prtention universelle .

De telles thses attirent invitablement la polmique , ce qui constitue d'ailleurs probablement l'un de leurs objectifs stratgiques.

Simulacres et simulation

Le dveloppement du travail de Baudrillard, tout au long des annes 1980, se dgage des thories axes sur la critique de l'conomie des signes, au profit de considrations sur la mdiation et la communication des masses. Bien qu'il ait maintenu un intrt pour la smiotique de Saussure et sa logique d'change symbolique (sous l'influence de l'anthropologue Marcel Mauss ) Baudrillard a de plus en plus tourn son attention vers les thories de Marshall McLuhan , dveloppant des ides sur la faon dont la nature des relations sociales est dtermine par les formes de communication d'une socit. De cette manire Baudrillard s'est plac au-del de la smiologie formelle de Saussure et de Roland Barthes pour considrer les implications des signes au travers de l'histoire, et constituer ainsi une smiologie structurale.

De manire notoire, il soutient dans le livre que les socits occidentales ont subi une prcession de simulacre. La prcession , selon Baudrillard, a pris la forme d'arrangement de simulacres, depuis l're de l'original, jusqu' la contrefaon et la copie produite mcaniquement (cf. Walter Benjamin / A>: "The Work of Art in the Age of Mechanical Reproduction"), through "the third order of simulacra," where the copy replaces the original. Baudrillard distinguishes, however, the simulacrum of the copy, the copy that refers to the original (a copy of a picture only makes sense in respect of the original picture), while the sham merely simulate other simulacra: any notion of an original work of a true event, a primary reality disappeared, never to leave room at the play of simulacra. In this, Baudrillard joined the Nietzschean analysis of truth as a veil, and modesty of womanhood, a set of sails that merely mask other sails. Remove all the sails, and nothing remains.

Referring to a fable of Borges written under the name of Suarez Miranda , challenging both the classical notion of the author , that the timing needed for any story ideas (news of its author may well influence a author before), Baudrillard argued that in our present society, the mockery had replaced the original, as in a story by Borges, the map of the Empire took the place of the land itself. Baudrillard has experienced, especially in the 1990s, his theories in the light, not of reality since it disappeared, but successive media events. Thus, in his book The Gulf War will not happen, he writes that the simulacrum of war preceded the actual conflict. Although it was heavily contested, both within the French university system by the authors themselves as the defender of the legacy of the Enlightenment, Baudrillard's analysis does not annihilate so far, despite appearances, the whole concept reality or politics. It was thus described as "apolitical" or even "reactionary." Yet, he wrote, simulacra and simulation, the simulation precedes reality, and having a value producer. In any case this means that what we usually call "reality" no longer has any value and that Baudrillard will be misled into a kind of nihilism or cynicism conservative. His reflection on the status of singularities is the witness. Taking part in the review situationist urbanism, he could take the example of urban planning who say removing the very possibility of "delinquency" by modeling the territory and erasing any place capable of operating as a public gathering ( short, "the street").

Using this line of reasoning, Baudrillard has come to characterize the current era - continuing and changing radically critical of the ideology of Ludwig Feuerbach and the society of the spectacle of Guy Debord - as "hyper-reality where the truth comes to be deleted or replaced by signs of its existence. Such a statement - the one for which Baudrillard has contributed most and was most heavily criticized - is typical of "fatal strategies" of formulating theories about the social world beyond themselves, through language. Baudrillard has been argued that what was important was to make 'interesting theories, and not true, which lent the occasion of several reports of her alleged "cynicism". Rather than saying, for example, "our hysteria about pedophilia is such that we no longer understand what childhood really," Baudrillard writes in The Dark Continent of Childhood (2002), that "the child no longer exists. " Goethe himself considered inaccessible and Nietzsche's childhood was not talking about a "return to the Greeks, but was, by the approach of ancient Greece, a radical otherness to which we could compare. Similarly, rather than say - as Susan Sontag in her book On Photography - that the concept of reality has been obscured by the profusion of its images, Baudrillard came to assert that "the real no longer exists." In doing Baudrillard characterized in the perfect crime, his philosophical challenge as no longer the question of Leibniz "Why is there something rather than nothing?" but rather "Why is there nothing rather than something ? "

Reviews Threads

(En) Marx - desire / need - Faye - money - on Baudrillard , Deleuze, Anti Oedipus and A Thousand Plateaus, seminar Vincennes (28/05/1973).

(En) designs the set , now - about the political economy of signs, Deleuze, Anti Oedipus and A Thousand Plateaus, seminar Vincennes (06/04/1973).

(In) Vs Baudrillard Foucault ; topic moderated by Daniel Makagon Foucault.info List (04/11/1996).

(In) Baudrillard's seduction ; topic moderated by Ian Robert Douglas on the list Foucault.info (26/10/1998).

(In) Irony and Sadness-After 2 Jean Baudrillard , the irony and sadness radical, email correspondence between McKenzie Wark and Geert Lovink, published in the site Network Cultures (03/2007).

Reviews

Baudrillard was the subject of much criticism. Thus, Florian Thomas complained in a book published in 2004 as a profoundly reactionary (and even a bit more than that) Baudrillard's remarks about AIDS and homosexuality ("He who lives by the same shall perish by the same. The impossibility exchange, reciprocity, otherness, alterity secret that other invisible, diabolical, elusive, this virus that is the absolute Other, "Baudrillard declared in full screen, p. 12. Among other sentences quoted by Thomas Florian, that even when Baudrillard described AIDS as a "self-defense of the human race" against homosexuality called "sexual squandering" - cf. Literary Magazine, April 1989)), as well as the "masses" and the War Gulf (see Florian Thomas, Hello Baudrillard (Baudrillard simulacra without), Cavatina Editions 2004). Florian Thomas goes on to describe, in the foreword of his book, Baudrillard's work as "recycling" under "radical look" of "all the cliches beauferie bistro" .

On contemporary art by launching "Contemporary art is void" Jean Baudrillard has permanently alienated fans of contemporary art, as the critic Andre Rouille, which less than a month after Baudrillard's death, said: "As we approach the new millennium, a time when" Lepenization minds "was cunningly his work, Jean Baudrillard and his followers have therefore made it possible for some to be openly enemies of art Contemporary as others might be racist: uninhibited, confident of the merits of their positions in a complete ignorance of the object of their hatred or contempt, and ... with the advantage of not risking criminal penalties! "

Sources

• (En) Jean Baudrillard in Stanford Encyclopedia of Philosophy
• Interview with Jean Baudrillard and directed by Raphael Bessis Lucas Degryse, published in the journal The Philosophoire ( University of Toulouse-Le Mirail - The Philosophoire ), No. 19 on the history, pp.4-21
• Preview of Power Inferno (2002) published in Way of seeing No. 75, June-July 2004
• Simulacra and simulation (1981)
• The System of Objects (1968)
• The Consumer Society (1970)
• The Seduction (1979)

Works

• The System of Objects ( 1968 ), ed. Gallimard, Paris.
• The Consumer Society ( 1970 )
• For a critique of political economy of the sign ( 1972 )
• The Mirror of Production ( 1973 )
• The Symbolic Exchange and Death ( 1976 ), ed. Gallimard, Paris.
• Consumer signs ( 1976 )
• Forget Foucault ( 1977 ), col. Critical Space, ed. Paul Virilio, ed. Galilee, Paris.
• L'Effet Beaubourg ( 1977 )
• In the Shadow of Silent Majorities ( 1978 )
• The Angel of stucco ( 1978 )
• Of seduction ( 1979 )
• Enrico Baj ( 1980 )
• Cool Memories ( 1980 - 1 985 )
• Simulacra and simulation ( 1981 )
• In the Shadow of Silent Majorities ( 1982 )
• Fatal Strategies ( 1983 ), ed. Grasset, Paris.
• La Gauche Divine ( 1985 ), ed. Grasset, Paris.
• The Other by himself ( 1987 ), ed. Galilee, Paris.
• Cool Memories two ( one thousand nine hundred and eighty-seven - 1 990 )
• The Transparency of Evil ( 1990 )
• The Gulf War did not take place ( 1991 )
• The Illusion of the end or the strike of events ( 1992 )
• Fragments, 3 Cool Memories ( 1991 - one thousand nine hundred ninety-five )
• Figures of Otherness ( 1994 )
• Radical Thinking ( 1994 )
• The Perfect Crime ( 1995 )
• The Paroxysmal indifferent, interviews with Philippe Petit ( 1997 )
• America ( 1997 )
• Sunblock ( 1997 )
• Of exorcism in politics, or the conspiracy of fools ( 1997 )
• Because the illusion is not opposed to reality ( 1997 )
• The Conspiracy of Art ( 1997 )
• Illusion, disillusion appearance ( 1997 )
• "In the Shadow of the millennium or the suspense of the Year 2000" in the great mutation; investigate the end of a millennium ( 1998 )
• Changeling impossible ( 1999 )
• On Fate ( 1999 )
• On Photography ( 1999 )
• Cool Memories IV ( 2000 )
• Singular Objects: Architecture & Philosophy ( 2000 ), dialogue with the architect Jean Nouvel
• The Conspiracy of Art, interviews ( 2000 )
• On one fragment to another, interviews with Franois L'Yvonnet ( 2001 )
• Passwords (2000)
• The Raising Dust ( 2001 )
• The Playful and the policeman ( 2001 )
• In the Kingdom of the Blind ( 2002 )
• Power Inferno, Requiem for the Twin Towers; Hypothesis on terrorism, the violence of the World, published by Galileo ( 2002 )
• The Spirit of Terrorism ( 2002 )
• Pataphysical ( 2002 )
• Violence in the world with Edgar Morin, ed. of Feline, Paris ( 2003 )
• Day by Day, 2000-2001 ( 2003 )
• The Covenant of lucidity and intelligence of Evil ( 2004 )
• Cahier de l'Herne, No. 84, directed by Franois L'Yvonnet ( 2005 )
• Cool Memories V ( 2005 ), ed. Galilee, Paris.
• About Utopia , interview with Jean-Louis Violeau ( 2005 )
• Forget Artaud, with Sylvre Lotringer ( 2005 )
• Exiles dialogue with Enrique Valiente Noailles ( 2005 )
• Why Has not everything already disappeared?, Ed. L'Herne ( 2007, 2nd ed. revised and corrected, 2008 )
• Carnival and cannibal, ed. L'Herne ( 2008 )

References

See also

Related articles

• The Sokal affair

External Links

• (En) Baudrillard on France-Culture , in place since the review tribute (links, biblio., emissions).
• (En) The roots of evil - Chronic'art
• (En) Beyond the end The Associated Humans
• (In) Reality of Simulation
• (In) CTheory , many texts of Baudrillard and many tests of his work.
• (En) DVD: Jean Baudrillard in 2005. He talks here about the notion of free, an archive of the Swiss Television.
• (En) French Theory , abstract in Fabula, ed. The discovery, Paris, 2003.
• (En) The games are not facts - Tribute to Jean Baudrillard , Short.
• Play Baudrillard in two programs presented by Elizabeth Levy and a documentary on Arte

A perspective on interdisciplinary science Sokal affair

By the founder of the group for interdisciplinary science at UNESCO

• (En) Scientism - the other Sokal affair , Basarab Nicolescu, particle physicist,
• CNRS / High energy; (. Pdf of the article in the author's site)
• References to the author of the article.

Essays, news, speeches

• (In) The Spirit of Jean Baudrillard, Gone But Still Breathing New Life Into His field , Arthur Kroker ( original text ), John Armitage, in The thing.net (New York, 08/03/2007, 16/03/2007)
• (In) Baudrillard's terror , creative photography and quote Daniel Perlin (New York, 07/03/2007).
• (In) 'My death is everywhere, my death dreams' Portrait of the symbolic death and social origins, K-Punk (Netherlands, 09/07/2007).
• (En) Joy Gerard Dupuy, editorial, Liberation (07/03/2007).
• (En) Baudrillard beyond the real Robert Maggiori, Art, Release (07/03/2007).
• (En) reactions on Jean Baudrillard and Nouvel Observateur (07/03/2007)
• (En) Renaud Donnedieu de Vabres , Minister of Culture and Communication (13/03/2007).

• Sociology Portal

Leave a Reply

Frequently Asked Questions