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Ambiguity is the type of meaning in which a phrase, statement, or resolution is not explicitly defined, making several interpretations plausible. A common aspect of ambiguity is uncertainty. It is thus an attribute of any idea or statement whose intended meaning cannot be definitively resolved, according to a rule or process with a finite number of steps.
In any of several fields of study that treat the use of signs — for example, in linguistics, logic, mathematics, semantics, semiotics, and philosophy of language — the extension of a concept, idea, or sign consists of the things to which it applies, in contrast with its comprehension or intension, which consists very roughly of the ideas, properties, or corresponding signs that are implied or suggested by the concept in question.
In sociology and in economics, the term conspicuous consumption describes and explains the consumer practice of buying and using goods of a higher quality, price, or in greater quantity than practical. In 1899, the sociologist Thorstein Veblen coined the term conspicuous consumption to explain the spending of money on and the acquiring of luxury commodities specifically as a public display of economic power—the income and the accumulated wealth—of the buyer. To the conspicuous consumer, the public display of discretionary income is an economic means of either attaining or of maintaining a given social status.
Postmodernity is the economic or cultural state or condition of society which is said to exist after modernity. Some schools of thought hold that modernity ended in the late 20th century – in the 1980s or early 1990s – and that it was replaced by postmodernity, and still others would extend modernity to cover the developments denoted by postmodernity. The idea of the postmodern condition is sometimes characterized as a culture stripped of its capacity to function in any linear or autonomous state like regressive isolationism, as opposed to the progressive mind state of modernism.
Anthropological theories of value attempt to expand on the traditional theories of value used by economists or ethicists. They are often broader in scope than the theories of value of Adam Smith, David Ricardo, John Stuart Mill, Karl Marx, etc. usually including sociological, political, institutional, and historical perspectives (transdisciplinarity). Some have influenced feminist economics.
Jean Baudrillard was a French sociologist, philosopher and poet with interest in cultural studies. He is best known for his analyses of media, contemporary culture, and technological communication, as well as his formulation of concepts such as hyperreality. Baudrillard wrote about diverse subjects, including consumerism, critique of economy, social history, aesthetics, Western foreign policy, and popular culture. Among his most well-known works are Seduction (1978), Simulacra and Simulation (1981), America (1986), and The Gulf War Did Not Take Place (1991). His work is frequently associated with postmodernism and specifically post-structuralism. Nevertheless, Baudrillard had also opposedpost-structuralism and had distanced himself from postmodernism.
In Marxist philosophy, the term commodity fetishism describes the economic relationships of production and exchange as being social relationships that exist among things and not as relationships that exist among people. As a form of reification, commodity fetishism presents economic value as inherent to the commodities, and not as arising from the workforce, from the human relations that produced the commodity, the goods and the services.
Hyperreality is a concept in post-structuralism that refers to the process of the evolution of notions of reality, leading to a cultural state of confusion between signs and symbols invented to stand in for reality, and direct perceptions of consensus reality. Hyperreality is seen as a condition in which, because of the compression of perceptions of reality in culture and media, what is generally regarded as real and what is understood as fiction are seamlessly blended together in experiences so that there is no longer any clear distinction between where one ends and the other begins.
In semiotics, linguistics, anthropology, and philosophy of language, indexicality is the phenomenon of a sign pointing to some element in the context in which it occurs. A sign that signifies indexically is called an index or, in philosophy, an indexical.
The Gift: Forms and Functions of Exchange in Archaic Societies is a 1925 essay by the French sociologist Marcel Mauss that is the foundation of social theories of reciprocity and gift exchange.
Simulacra and Simulation is a 1981 philosophical treatise by the philosopher and cultural theorist Jean Baudrillard, in which the author seeks to examine the relationships between reality, symbols, and society, in particular the significations and symbolism of culture and media involved in constructing an understanding of shared existence.
French philosophy, here taken to mean philosophy in the French language, has been extremely diverse and has influenced Western philosophy as a whole for centuries, from the medieval scholasticism of Peter Abelard, through the founding of modern philosophy by René Descartes, to 20th century philosophy of science, existentialism, phenomenology, structuralism, and postmodernism.
Non-linguisticmeaning is a type of meaning not mediated or perceived through linguistic signs.
The Mirror of Production is a 1973 book by the French sociologist and philosopher Jean Baudrillard. It is a systematic critique of Marxism. Baudrillard's thesis is that Karl Marx’s theory of historical materialism is too rooted in assumptions and values of political economy which Marx attempted to critique to provide a sufficient framework for radical action. The fault of Marxism is in prioritizing the very concepts that founded capital, e.g. necessity, value, and labor. He furthermore argues that the Marxist view fails to take into account the role of signs and symbols in the production process, as well as the increasing importance of consumer culture.
Historicity in philosophy is the idea or fact that something has a historical origin and developed through history: concepts, practices, values. This is opposed to the belief that the same thing, in particular normative institutions or correlated ideologies, is natural or essential and thus exists universally.
A simulacrum is a representation or imitation of a person or thing. The word was first recorded in the English language in the late 16th century, used to describe a representation, such as a statue or a painting, especially of a god. By the late 19th century, it had gathered a secondary association of inferiority: an image without the substance or qualities of the original. Literary critic Fredric Jameson offers photorealism as an example of artistic simulacrum, in which a painting is created by copying a photograph that is itself a copy of the real thing. Other art forms that play with simulacra include trompe-l'œil, pop art, Italian neorealism, and French New Wave.
Popular culture is generally recognized by members of a society as a set of practices, beliefs, artistic output and objects that are dominant or prevalent in a society at a given point in time. Popular culture also encompasses the activities and feelings produced as a result of interaction with these dominant objects. The primary driving forces behind popular culture, especially when speaking of Western popular cultures, are the media, mass appeal, marketing and capitalism; and it is produced by what philosopher Theodor Adorno refers to as the "culture industry".
Interior design psychology is a field within environmental psychology, which concerns the environmental conditions of the interior. It is a direct study of the relationship between an environment and how that environment affects the behavior of its inhabitants, intending to maximize the positive effects of this relationship. Through interior design psychology, the performance and efficiency of the space and the well-being of the individual are improved. Figures like Walter Benjamin, Sigmund Freud, John B. Calhoun and Jean Baudrillard have shown that by incorporating this psychology into design one can control an environment and to an extent, the relationship and behavior of its inhabitants. An example of this is seen through the rat experiments conducted by Calhoun in which he noted the aggression, killing and changed sexual tendencies amongst rats. This experiment created a stark behavioral analogy between the rat's behavior and inhabitation in high-rise building projects in the US after WWII, an example of which is the Pruitt-Igoe development in St Louis demolished in 1972 only 21 years after being erected.
Grave goods are utilitarian and ornamental objects buried with the deceased. "Pabaon", as present day Filipinos know, is the tradition of including the priced possessions or items of the dead to its grave because of the belief that these things might be helpful to the deceased as it travels to the life after death. This has been a practice since the neolithic times.
The term classless society refers to a society in which no one is born into a social class. Distinctions of wealth, income, education, culture, or social network might arise and would only be determined by individual experience and achievement in such a society. Thus, the concept posits not the absence of a social hierarchy but the uninheritability of class status. Helen Codere defines social class as a segment of the community, the members of which show a common social position in a hierarchical ranking. Codere suggest that a true class-organized society is one in which the hierarchy of prestige and social status is divisible into groups. Each group with its own social, economic, attitudinal and cultural characteristics, and each having differential degrees of power in community decision.
References
- ↑ "Jean Baudrillard". Stanford Encyclopedia of Philosophy. 2008-12-24.