By Conrad Lodziak

''... brilliantly unique ... brings cultural and post-colonial concept to endure on a variety of authors with nice ability and sensitivity.' Terry Eagleton

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But understanding this process as involving a playful interaction with commodified symbolic values most certainly is when the latter are irrelevant to the consumer. As we saw in the previous chapter, the latest ideology of consumerism tends toward the view that the meaning of things is infinite, that is, things or objects are open to an infinite range of meanings. But, as I have argued, this ideology does exclude from consideration those meanings that derive from the practical use value of the product.

Rather than follow this self-destructive path (self-destructive for the ideology of consumerism) Cultural Studies has been content to accept the view that the attractions of consumerism are now sufficiently powerful for consumption to have replaced work as the central focus of life. In the words of Zygmunt Bauman: ... consumer conduct (consumer freedom geared to the consumer market) moves steadily into the position of, simultaneously, the cognitive and moral focus of life, the integrative bond of the society, and the focus of systemic management.

For Baudrillard identities are essentially the product of signs that we consume. Such a notion is far too deterministic for the ideology of consumerism – it allows no scope for individuals freely choosing and actively constructing their identities through a creative appropriation of signs. 18 Baudrillard is also critical of the society produced by the generative power of a system of signs – images have replaced substance. It is thus a depthless, superficial world devoid of meaning. This will not do for the ideology of consumerism.

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