Art lives up to its full potential, sharing its ideas to others and affecting people like me. In that way, art is self-actualization. The best types of art make me feel something. Art has taught me to find the positivity in things and to be grateful. While it is inspirational, it also brings up new ideas to explore and provokes my curiosity in concepts like politics and ethics.
It means that capitalism eviscerates liberalism and creates neoliberalism which is technical rationality for its own purposes. Capitalism sees us as a quantities, now we measure the value of our lifes as quantities (money, interests,likes) rather than qualities. Neoliberalism not only harms the substance of the democracy but also devalues the human body and soul by seeing the humans as a quantities. We are not political animal anymore that negocicate, deliberate, compromise like Aristo once said, we are now economic animal that try to buy politics with
Karen Quiroz Munoz Professor Buechele Midterm: Question 2 In this paper I will discuss the "Culture Industry" by Theodor Adorno and Max Horkheimer and why they argued that audience identification with the products of the culture industry was manipulation. Also I will discuss Adorno and Horkheimer 's views of the possibility to have "authentic" forms of art produced through the culture industry. And lastly, how they define true works of art. Adorno and Horkheimer take an interesting stance when it comes to the rise of new forms of mass media. They believed the 'art ' was being sold and becoming a commodity and in doing so losing its autonomous.
This same communication could occur between two or more people in the same era. Art can be used as an instrument for change as people see fit. Spreading messages in art is viable to any person today as messages from the past are still interpreted today. As any art movement in the past has aimed at spreading messages, the same is possible today, “[art] can rouse emotions in those who encounter it, inspiring them to rally for change” (How Does Art Affect Culture and Society). Art simply can act as a vehicle, other than written words to convey important messages.
He unveils the deep effects of advertising by giving a clear picture of how we comprehend advertising and what it represents in reality. The author assumes, following Willamson’s statement that the economic interests of capitalism and the symbolic form of advertising fail to produce a highly powerful cultural for, and that advertising mystifies us, deprives us of knowledge and alters our perception of our needs and desires. According to Goldman, a force such as advertising functions as “a form of internal colonialism, that hunts out the meaningful elements of our cultural lives that have value” (p.3). He argues that the ideological meanings of advertising do not reside solely in images, but are produced in circuits of cultural production and interpretation. Moreover, advertisements are imagined as ideology materialized and appear to gain a life of their own, so that the social meanings are rearticulated in line with their
Art’s beneficial impact on communities is evident through effective health treatment, adaptive education, and economic gain. A communities purpose is to promote and support one another while creating this sense of belonging. Communities advocate for developments and connections among others. Art’s purpose is to encourage ideas and communications all while exploring the plethora of human emotions through creativity. By combining art and community, humans are capable of reaping immense benefits such as “Means to public dialogue, contribute to the development of a community’s creative learning, create healthy communities capable of action, provide a powerful tool for community mobilization and activism, and help build community capacity and leadership,” (Dimond-Gibson).
He claims that the culture industry promotes domination by destabilizing the psychological development of the mass of people who primarily live in capitalist societies. Adrono’s writing on individuality is relevant here as he assumed that within the culture industry, the idea of individualism was a myth, “In the culture industry the individual is an illusion not merely because of the standardization of the means of production. He is tolerated only so long as his complete identification with the generality is unquestioned. Pseudo individuality is rife…” (Max HorkHeimer and Theodore W. Adorno, 1977, “Dialectic of Enlightenment”, New York, Continuum, Page 154). This quote shows us that Adorno strongly held that within the culture industry people must conform to the “generality”.
Postcolonial writers personify the country as an individual, and those individual’s flaws represent what the country is struggling with politically. As Fredric Jameson states in his “Third World Literature in the Era of Multinational Capitalism,” “the story of the private individual destiny is always an allegory of…the public third-world culture and society” (69). Jameson argues that “Third World” literature presents itself as “national allegories” because of the political and economic situations postcolonial authors and their countries find themselves in. Chinua Achebe’s Things Fall Apart provides an example of this theory. Things Fall Apart also represents Frantz Fanon’s theory on national culture.
The theory believes that agency and social, political and economical rhetoric is what surrounds international relations theory. Therefore if you cite the agency of which is produced for example in capitalist sense then from a historical perspective you can question the agency. Notably one of the most acknowledge constructivist scholars, Alexander Wendt discusses how anarchy effectively something formed of discourse surrounding international relations theory (Wendt 391-425). Similarly in Teschke article he writes how ‘Dissatisfaction with universalizing IR theories has made room for arguing the historicity of international organization by inquiring into the nature of the political order that preceded the European absolutist and capitalist states systems’ (Teschke 6). The correlation between constructivism and Marxism is apparent when looking at the criticism of capitalist theory.
McChesney warns of this, when he states that; Neoliberalism is the defining paradigm of our time, it refers to the politics and processes whereby a handful of private interests are permitted to control as much as possible of social life in order to maximize their potential profit. This threat to spirituality and religion from such interests has diluted the authenticity of both religion and spirituality, whilst not denying “the connection of spirituality with other spheres of human life, such as economics, culture, and