Jean Baudrillard - various Extracts and Quotations

Simulcra and Simulation, trans. Sheila Faria Glaser (Michigan UP 1994)
It is the whole traditional world of causality that is in question: the perspectival, determinist mode, the “active”, critical mode, the analytic mode the distinction between cause and effect, between active and passive, between subject and object, between the ends and the means. (p.30.)

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“America”, by Jean Baudrillard (1986), trans. by Chris Turner from Amerique]
[...] This is echoed by the other obsession: that of being ’into’, hooked in to your own brain. What people are contemplating on their word-processor screens is the operation of their own brains. It is not entrails that we try to interpret these days, nor even hearts or facial expressions; it is, quite simply, the brain. We want to expose to view its billions of connections and watch it [35] operating like a video-game. All this cerebral, electronic snobbery is hugely affected - far from being the sign of a superior knowledge of humanity, it is merely the mark of a simplified theory, since the human being is here reduced to the terminal excrescence of his or her spinal chord. But we should not worry too much about this: it is all much less scientific, less functional than is ordinarily thought. All that fascinates us is the spectacle of the brain and its workings. What we are wanting here is to see our thoughts unfolding before us - and this itself is a superstition.

Hence, the academic grappling with his computer, ceaselessly correcting, reworking, and complexifying, turning the exercise into a kind of interminable psychoanalysis, memorizing everything in an effort to escape the final outcome, to delay the day of reckoning of death, and that other - fatal - moment of reckoning that is writing, by forming an endless feed-back loop with the machine. This is a marvellous instrument of exoteric magic. In fact all these interactions come down in the end to endless exchanges with a machine. Just look at the child sitting in front of his computer at school; do you think he has been made interactive, opened up to the world? Child and machine have merely been joined together in an integrated circuit. As for the intellectual, he has at last found the equivalent of what the teenager gets from his stereo and his walkman: a spectacular desublimation of thought, his concepts as images on a screen.

[…] You stop a horse that is bolting. You do not stop a jogger who is jogging. Foaming at the mouth, his mind riveted on the inner countdown to the moment when he will achieve a higher plane of consciousness, he is not to be stopped. If you stopped him to ask the time, he would bite your head off. He doesn’t have a bit between his teeth, though he may perhaps be carrying [37] dumb-bells or even weights in his belt (where are the days when girls used to wear bracelets on their ankles?). What the third-century Stylite sought in self-privation and proud stillness, he is seeking through the muscular exhaustion of his body. He is the brother in mortification of those who conscientiously exhaust themselves in the body-building studios on complicated machines with chrome pulleys and on terrifying medical contraptions. There is a direct line that runs from the medieval instruments of torture, via the industrial movements of production-line work, to the techniques of schooling the body by using mechanical apparatuses. Like dieting, body-building, and so many other things, jogging is a new form of voluntary servitude (it is also a new form of adultery).

Decidedly, joggers are the true Latter Day Saints and the protagonists of an easy-does-it Apocalypse. Nothing evokes the end of the world more than a man running straight ahead on a beach, swathed in the sounds of his walkman, cocooned in the solitary sacrifice of his energy, indifferent even to catastrophes since he expects destruction to come only as the fruit of his own efforts, from exhausting the energy of a body that has in his own eyes become useless. Primitives, when in despair, would commit suicide by swimming out to sea until they could swim no longer. The jogger commits suicide by running up and down the beach. His eyes are wild, saliva drips from his mouth. Do not stop him. He will either hit you or simply carry on dancing around in front of you like a man possessed.

The only comparable distress is that of a man eating alone in the heart of the city. You see people doing that in New York, the human flotsam of conviviality, no longer even concealing themselves to eat leftovers in public. But this still belongs to the world of urban, industrial poverty. The thousands of lone men, each running on their own account, with no thought for others, with a stereophonic fluid in their heads that oozes through into [38] their eyes, that is the world of Blade Runner, the post-catastrophe world. Not to be aware of the natural light of California, nor even of a mountain fire that has been driven ten miles out to sea by the hot wind, and is enveloping the offshore oil platforms in its smoke, to see nothing of all this and obstinately to carry on running by a sort of lymphatic flagellation till sacrificial exhaustion is reached, that is truly a sign from the beyond. It is like the obese person who keeps on getting fatter, the record rotating endlessly in the same groove, the cells of a tumour proliferating, like everything that has lost the formula for stopping itself. This entire society, including its active, productive part - everyone - is running straight ahead, because they have lost the formula for stopping.

All these track-suits and jogging suits, these loose-fitting shorts and baggy cotton shirts, these ’easy clothes’ are actually old bits of nightwear, and all these relaxed walkers and runners have not yet left the night behind. As a result of wearing these billowing clothes, their bodies have come to float in their clothes and they themselves float in their own bodies.

Anorexic culture: a culture of disgust, of expulsion, of anthropoemia, of rejection. Characteristic of a period of obesity, saturation, overabundance. The anorexic prefigures this culture in rather a poetic fashion by trying to keep it at bay. He refuses lack. He says: I lack nothing, therefore I shall not eat. With the overweight person, it is the opposite: he refuses fullness, repletion. He says: I lack everything, so I will eat anything at all. The anorexic staves off lack by emptiness, the overweight person staves off fullness by excess. Both are homeopathic final solutions, solutions by extermination.

The jogger has yet another solution. In a sense, he spews himself out; he doesn’t merely expend his energy in his running, he vomits it. He has to attain the ecstasy of fatigue, the “high” of mechanical annihilation, just as the anorexic aims for the “high” of organic annihilation, the ecstasy of the empty [39] body and the obese individual seeks the high of dimensional annihilation: the ecstasy of the full body.

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‘The Evil Demon of Images’, in The Continental Aesthetic Reader, ed., Clive Cazeaux (London: Routledge 2000)
For all these reasons I do not believe in a pedagogy of images, nor of cinema, nor a fortiori in one of television. I do not believe in a dialectic between image and reality, nor therefore, in respect of images, in a pedagogy of message and meaning. The secret of the image [...] must not be sought in its differentiation from reality, and hence in its representative value (aesthetic, critical, dialectical), but on the contrary in its “telescoping” into reality, its short circuit with reality, and finally, in the implosion of image and reality. (pp.449-50.)