Advertising at the Edge of the ApocalypseIn this article I wish to make a simple claim: 20th century advertising is the most powerful and sustained system of propaganda in human history and its cumulative cultural effects, unless quickly checked, will be responsible for destroying the world as we know it. As it achieves this it will be responsible for the deaths of hundreds of thousands of non-western peoples and will prevent the peoples of the world from achieving true happiness. Simply stated, our survival as a species is dependent upon minimizing the threat from advertising and the commercial culture that has spawned it. I am stating my claims boldly at the outset so there can be no doubt as to what is at stake in our debates about the media and culture as we enter the new millenium.
Karl Marx, the pre-eminent analyst of 19th century industrial capitalism, wrote in 1867, in the very opening lines of Capital that: "The wealth of societies in which the capitalist mode of production prevails appears as an 'immense collection of commodities'". (Marx 1976, p.125) In seeking to initially distinguish his object of analysis from preceding societies, Marx referred to the way the society showed itself on a surface level and highlighted a quantitative dimension -- the number of objects that humans interacted with in everyday life.
Indeed, no other society in history has been able to match the immense productive output of industrial capitalism. This feature colors the way in which the society presents itself -- the way it appears. Objects are everywhere in capitalism. In this sense, capitalism is truly a revolutionary society, dramatically altering the very landscape of social life, in a way no other form of social organization had been able to achieve in such a short period of time. (In The Communist Manifesto Marx and Engels would coin the famous phrase "all that is solid melts into air" to highlight capitalism's unique dynamism.) It is this that strikes Marx as distinctive as he observes 19th century London. The starting point of his own critique therefore is not what he believes is the dominating agent of the society, capital, nor is it what he believes creates the value and wealth, labor -- instead it is the commodity. From this surface appearance Marx then proceeds to peel away the outer skin of the society and to penetrate to the underlying essential structure that lies in the "hidden abode" of production.
It is not enough of course to only produce the "immense collection of commodities" they must also be sold, so that further investment in production is feasible. Once produced commodities must go through the circuit of distribution, exchange and consumption, so that profit can be returned to the owners of capital and value can be "realized" again in a money form. If the circuit is not completed the system would collapse into stagnation and depression. Capitalism therefore has to ensure the sale of commodities on pain of death. In that sense the problem of capitalism is not mass production (which has been solved) but is instead the problem of consumption. That is why from the early years of this century it is more accurate to use the label "the consumer culture" to describe the western industrial market societies.
So central is consumption to its survival and growth that at the end of the 19th century industrial capitalism invented a unique new institution the advertising industry to ensure that the "immense accumulation of commodities" are converted back into a money form. The function of this new industry would be to recruit the best creative talent of the society and to create a culture in which desire and identity would be fused with commodities to make the dead world of things come alive with human and social possibilities (what Marx would prophetically call the "fetishism of commodities"). And indeed there has never been a propaganda effort to match the effort of advertising in the 20th century. More thought, effort, creativity, time, and attention to detail has gone into the selling of the immense collection of commodities that any other campaign in human history to change public consciousness. One indication of this is simple the amount of money that has been exponentially expended on this effort. Today, in the United States alone, over $175 billion a year is spent to sell us things. This concentration of effort is unprecedented.
It should not be surprising that something this central and with so much being expended on it should become an important presence in social life. Indeed, commercial interests intent on maximizing the consumption of the immense collection of commodities have colonized more and more of the spaces of our culture. For instance, almost the entire media system (television and print) has been developed as a delivery system for marketers its prime function is to produce audiences for sale to advertisers. Both the advertisements it carries, as well as the editorial matter that acts as a support for it, celebrate the consumer society. The movie system, at one time outside the direct influence of the broader marketing system, is now fully integrated into it through the strategies of licensing, tie-ins and product placements. The prime function of many Hollywood films today is to aid in the selling of the immense collection of commodities. As public funds are drained from the non-commercial cultural sector, art galleries, museums and symphonies bid for corporate sponsorship. Even those institutions thought to be outside of the market are being sucked in. High schools now sell the sides of their buses, the spaces of their hallways and the classroom time of their students to hawkers of candy bars, soft drinks and jeans. In New York City, sponsors are being sought for public playgrounds. In the contemporary world everything is sponsored by someone. The latest plans of Space Marketing Inc. call for rockets to deliver mile-wide mylar billboards to compete with the sun and the moon for the attention of the earth's population.
With advertising messages on everything from fruit on supermarket shelves, to urinals, and to literally the space beneath our feet (Bamboo lingerie conducted a spray-paint pavement campaign in Manhattan telling consumers that "from here it looks likes you could use some new underwear"), it should not be surprising that many commentators now identify the realm of culture as simply an adjunct to the system of production and consumption.
Indeed so overwhelming has the commercial colonization of our culture become that it has created its own problems for marketers who now worry about how to ensure that their individual message stands out from the "clutter" and the "noise" of this busy environment. In that sense the main competition for marketers is not simply other brands in their product type, but all the other advertisers who are competing for the attention of an increasingly cynical audience which is doing all it can to avoid ads. In a strange paradox, as advertising takes over more and more space in the culture the job of the individual advertisers becomes much more difficult. Therefore even greater care and resources are poured into the creation of commercial messages --- much greater care than the surrounding editorial matter designed to capture the attention of the audience. Indeed if we wanted to compare national television commercials to something equivalent, it would the biggest budget movie blockbusters. Second by second, it costs more to produce the average network ad than a movie like Jurassic Park.
The twin results of these developments are that advertising is everywhere and huge amounts of money and creativity are expended upon them.
If Marx were writing today I believe that not only would he be struck by the presence of even more objects, but also by the ever-present "discourse through and about objects" that permeates the spaces of our public and private domains. (see Leiss et al 1990 p. 1) This commercial discourse is the ground on which we live, the space in which we learn to think, the lens through which we come to understand the world that surrounds us. In seeking to understand where we are headed as a society, an adequate analysis of this commercial environment is essential.
Seeking this understanding will involve clarifying what we mean by the power and effectiveness of ads, and of being able to pose the right question. For too long debate has been concentrated around the issue of whether ad campaigns create demand for a particular product. If you are Pepsi Cola, or Ford, or Anheuser Busch, then it may be the right question for your interests. But, if you are interested in the social power of advertising the impact of advertising on society then that is the wrong question.
The right question would ask about the cultural role of advertising, not its marketing role. Culture is the place and space where a society tells stories about itself, where values are articulated and expressed, where notions of good and evil, of morality and immorality, are defined. In our culture it is the stories of advertising that dominate the spaces that mediate this function. If human beings are essentially a storytelling species, then to study advertising is to examine the central storytelling mechanism of our society. The correct question to ask from this perspective, is not whether particular ads sell the products they are hawking, but what are the consistent stories that advertising spins as a whole about what is important in the world, about how to behave, about what is good and bad. Indeed, it is to ask what values does advertising consistently push.
Every society has to tell a story about happiness, about how individuals can satisfy themselves and feel both subjectively and objectively good. The cultural system of advertising gives a very specific answer to that question for our society. The way to happiness and satisfaction is through the consumption of objects through the marketplace. Commodities will make us happy. (Leiss 1976 p. 4) In one very important, sense that is the consistent and explicit message of every single message within the system of market communication.
Neither the fact of advertising's colonization of the horizons of imagination or the pushing of a story about the centrality of goods to human satisfaction should surprise us. The immense collection of goods have to be consumed (and even more goods produced) and the story that is used to enure this function is to equate goods with happiness. Insiders to the system have recognized this obvious fact for many years. Retail analyst Victor Liebow said, just after the second world war
Our enormously productive economy...demands that we make consumption our way of life, that we convert the buying and the selling of goods into rituals, that we seek our spiritual satisfaction, our ego satisfaction in commodities...We need things consumed, burned up, worn out, replaced, and discarded at an ever increasing rate. (in Durning 1991 p. 153)
So economic growth is justified not simply on the basis that it will provide employment (after all a host of alternative non-productive activities could also provide that) but because it will give us access to more things that will make us happy. This rationale for the existing system of ever-increasing production is told by advertising in the most compelling form possible. In fact it is this story, that human satisfaction is intimately connected to the provisions of the market, to economic growth, that is the major motivating force for social change as we start the 21st century.
The social upheavals of eastern Europe were pushed by this vision. As Gloria Steinhem described the East German transformation: "First we have a revolution then we go shopping." (in Ehrenreich 1990 p.46) The attractions of this vision in the Third World are not difficult to discern. When your reality is empty stomachs and empty shelves, no wonder the marketplace appears as the panacea for your problems. When your reality is hunger and despair it should not be surprising that the seductive images of desire and abundance emanating from the advertising system should be so influential in thinking about social and economic policy. Indeed not only happiness but political freedom itself is made possible by access to the immense collection of commodities. These are very powerful stories that equate happiness and freedom with consumption and advertising is the main propaganda arm of this view.
The question that we need to pose at this stage (that is almost never asked) is, "Is it true?." Does happiness come from material things? Do we get happier as a society as we get richer, as our standard of living increases, as we have more access to the immense collection of objects? Obviously these are complex issues, but the general answer to these questions is "no." (see Leiss et al 1990 Chapter 10 for a fuller discussion of these issues.)
In a series of surveys conducted in the United States starting in 1945 (labeled "the happiness surveys") researchers sought to examine the link between material wealth and subjective happiness, and concluded that, when examined both cross-culturally as well as historically in one society, there is a very weak correlation. Why should this be so?
When we examine this process more closely the conclusions appear to be less surprising than our intuitive perspective might suggest. In another series of surveys (the "quality of life surveys") people were asked about the kinds of things that are important to them about what would constitute a good quality of life. The findings of this line of research indicate that if the elements of satisfaction were divided to be up into social values (love, family, friends) and material values (economic security and success) the former outranks the latter in terms of importance. What people say they really want out of life is: autonomy and control of life; good self-esteem; warm family relationships; tension-free leisure time; close and intimate friends; as well as romance and love. This is not to say that material values are not important. They form a necessary component of a good quality of life. But above a certain level of poverty and comfort, material things stop giving us the kind of satisfaction that the magical world of advertising insists they can deliver.
These conclusion point to one of the great ironies of the market system. The market is good at providing those things that can be bought and sold and it pushed us via advertising in that direction. But the real sources of happiness social relationships are outside the capability of the marketplace to provide. The marketplace cannot provide love, it cannot provide real friendships, it cannot provide sociability. It can provide other material things and services but they are not what makes us happy.
The advertising industry has known this since at least the 1920s and in fact have stopped trying to sell us things based on their material qualities alone. If we examine the advertising of the end of the 19th and first years of the 20th century, we would see that advertising talked a lot about the properties of commodities what they did, how well they did it, etc.. But starting in the 1920s advertising shifts to talking about the relationship of objects to the social life of people. It starts to connect commodities (the things they have to sell) with the powerful images of a deeply desired social life that people say they want.
No wonder then that advertising is so attractive to us, so powerful, so seductive. What it offers us are images of the real sources of human happiness family life, romance and love, sexuality and pleasure, friendship and sociability, leisure and relaxation, independence and control of life. That is why advertising is so powerful, that is what is real about it. The cruel illusion of advertising however is in the way that it links those qualities to a place that by definition cannot provide it the market and the immense collection of commodities. The falsity of advertising is not in the appeals it makes (which are very real) but in the answers it provides. We want love and friendship and sexuality and advertising points the way to it through objects.
To reject or criticize advertising as false and manipulative misses the point. Ad executive Jerry Goodis puts it this way: "Advertising doesn't mirror how people are acting but how they are dreaming." (in Nelson 1983) It taps into our real emotions and repackages them back to us connected to the world of things. What advertising really reflects in that sense is the dreamlife of the culture. Even saying this however simplifies a deeper process because advertisers do more than mirror our dreamlife they help to create it. They translate our desires (for love, for family, for friendship, for adventure, for sex) into our dreams. Advertising is like a fantasy factory, taking our desire for human social contact and reconceiving it, reconceptualizing it, connecting it with the world of commodities and then translating into a form that can be communicated.
The great irony is that as advertising does this it draws us further away from what really has the capacity to satisfy us (meaningful human contact and relationships) to what does not (material things). In that sense advertising reduces our capacity to become happy by pushing us, cajoling us, to carry on in the direction of things. If we really wanted to create a world that reflected our desires then the consumer culture would not be it. It would look very different a society that stressed and built the institutions that would foster social relationships, rather than endless material accumulation.
Advertising's role in channeling us in these fruitless directions is profound. In one sense, its function is analagous to the drug pusher on the street corner. As we try and break our addiction to things it is there, constantly offering us another "hit." By persistently pushing the idea of the good life being connected to products, and by colonizing every nook and cranny of the culture where alternative ideas could be raised, advertising is an important part of the creation of what Tibor Scitovsky (1976) calls "the joyless economy." The great political challenge that emerges from this analysis is how to connect our real desires to a truly human world, rather than the dead world of the "immense collection of commodities."
"There is no such thing as 'society'"
A culture dominated by commercial messages that tells individuals that the way to happiness is through consuming objects bought in the marketplace gives a very particular answer to the question of "what is society?" what is it that binds us together in some kind of collective way, what concerns or interests do we share? In fact, Margaret Thatcher, the former conservative British Prime Minister, gave the most succinct answer to this question from the viewpoint of the market. In perhaps her most (in)famous quote she announced: "There is no such thing as 'society'. There are just individuals and their families." According to Mrs. Thatcher, there is nothing solid we can call society no group values, no collective interests society is just a bunch of individuals acting on their own.
Indeed this is precisely how advertising talks to us. It addresses us not as members of society talking about collective issues, but as individuals. It talks about our individual needs and desires. It does not talk about those things we have to negotiate collectively, such as poverty, healthcare, housing and the homeless, the environment, etc..
The market appeals to the worst in us (greed, selfishness) and discourages what is the best about us (compassion, caring, and generosity).
Again this should not surprise us. In those societies where the marketplace dominates then what will be stressed is what the marketplace can deliver -- and advertising is the main voice of the marketplace -- so discussions of collective issues are pushed to the margins of the culture. They are not there in the center of the main system of communication that exists in the society. It is no accident that politically the market vision associated with neo-conservatives has come to dominate at exactly that time when advertising has been pushing the same values into every available space in the culture. The widespread disillusionment with "government" (and hence with thinking about issues in a collective manner) has found extremely fertile ground in the fields of commercial culture.
Unfortunately, we are now in a situation, both globally and domestically, where solutions to pressing nuclear and environmental problems will have to take a collective form. The marketplace cannot deal with the problems that face us at the turn of the millenium. For example it cannot deal with the threat of nuclear extermination that is still with us in the post-Cold War age. It cannot deal with global warming, the erosion of the ozone layer, or the depletion of our non-renewable resources. The effects of the way we do "business" are no longer localized, they are now global, and we will have to have international and collective ways of dealing with them. Individual action will not be enough. As the environmentalist slogan puts it "we all live downstream now."
Domestically, how do we find a way to tackle issues such as the nightmares of our inner cities, the ravages of poverty, the neglect of healthcare for the most vulnerable section of the population? How can we find a way to talk realistically and passionately of such problems within a culture where the central message is "don't worry, be happy." As Barbara Ehrenreich says:
Television commercials offer solutions to hundreds of problems we didn't even know we had -- from 'morning mouth' to shampoo build-up -- but nowhere in the consumer culture do we find anyone offering us such mundane necessities as affordable health insurance, childcare, housing, or higher education. The flip side of the consumer spectacle... is the starved and impoverished public sector. We have Teenage Mutant Ninja Turtles, but no way to feed and educate the one- fifth of American children who are growing up in poverty. We have dozens of varieties of breakfast cereal, and no help for the hungry. (Ehrenreich 1990 p.47)
In that sense, advertising systematically relegates discussion of key societal issues to the peripheries of the culture and talks in powerful ways instead of individual desire, fantasy, pleasure and comfort.
Partly this is because of advertising's monopolization of cultural life. There is no space left for different types of discussion, no space at the center of the society where alternative values could be expressed. But it is also connected to the failure of those who care about collective issues to create alternative visions that can compete in any way with the commercial vision. The major alternatives offered to date have been a gray and dismal stateism. This occurred not only in the western societies but also in the former so called "socialist" societies of eastern Europe. These repressive societies never found a way to connect to people in any kind of pleasurable way, relegating issues of pleasure and individual expression to the non-essential and distracting aspects of social life. This indeed was the core of the failure of Communism in Eastern Europe. As Ehrenreich reminds us, not only was it unable to deliver the material goods, but it was unable to create a fully human "ideological retort to the powerful seductive messages of the capitalist consumer culture." (Ehrenreich 1990 p.47) The problems are no less severe domestically.
Everything enticing and appealing is located in the (thoroughly private) consumer spectacle. In contrast, the public sector looms as a realm devoid of erotic promise -- the home of the IRS, the DMV, and other irritating, intrusive bureaucracies. Thus, though everyone wants national health insurance, and parental leave, few are moved to wage political struggles for them. 'Necessity' is not enough; we may have to find a way to glamorize the possibility of an activist public sector, and to glamorize the possibility of public activism. (Ehrenreich 1990 p.47)
The imperative task for those who want to stress a different set of values is to make the struggle for social change fun and sexy. By that I do not mean that we have to use images of sexuality, but that we have to find a way of thinking about the struggle against poverty, against homelessness, for healthcare and child-care, to protect the environment, in terms of pleasure and fun and happiness.
To make this glamorization of collective issues possible will require that the
present commercial monopoly of the channels of communication be broken in
favor of a more democratic access where difficult discussion of important and
relevant issues may be possible. While the situation may appear hopeless we should remind ourselves of how important capitalism deems its monopoly of the imagination to be. The campaigns of successive United States government against the Cuban revolution, and the obsession of our national security state with the Sandinista revolution in Nicaragua in the 1980s, demonstrates the importance that capitalism places on smashing the alternative model. Even as the United States government continues to support the most vicious, barbarous, brutal and murderous regimes around the world, it takes explicit aim at those governments that have tried to redistribute wealth to the most needy who have been prioritized collective values over the values of selfishness and greed. The monopoly of the vision is vital and capitalism knows it.
The End of the World as We Know It
The consumer vision that is pushed by advertising and which is conquering the world is based fundamentally, as I argued before, on a notion of economic growth. Growth requires resources (both raw materials and energy) and there is a broad consensus among environmental scholars that the earth cannot sustain past levels of expansion based upon resource- intensive modes of economic activity, especially as more and more nations struggle to join the feeding trough.
The environmental crisis is complex and multilayered, cutting across both production and consumption issues. For instance just in terms of resource depletion, we know that we are rapidly exhausting what the earth can offer and that if the present growth and consumption trends continued unchecked, the limits to growth on the planet will be reached sometime within the next century.Industrial production uses up resources and energy at a rate that had never before even been imagined. Since 1950 the world's population has used up more of the earth's resources than all the generations that came before. (Durning 1991 p.157) In 50 years we have matched the use of thousands of years. The west and especially Americans have used the most of these resources so we have a special responsibility for the approaching crisis. In another hundred years we will have exhausted the planet.
But even more than that even, we will have done irreparable damage to the environment on which we depend for everything. As environmental activist Barry Commoner says:
The environment makes up a huge, enormously complex living machine that forms a thin dynamic layer on the earth's surface, and every human activity depends on the integrity and proper functioning of this machine...This machine is our biological capital, the basic apparatus on which our total productivity depends. If we destroy it, our most advanced technology will become useless and any economic and political system that depends on it will flounder. The environmental crisis is a signal of the approaching catastrophe. (Commoner 1971 p.16-17)
The clearest indication of the way in which we produce is having an effect on the eco-sphere of the planet is the depletion of the ozone layer, which has dramatically increased the amount of ultraviolet radiation that is damaging or lethal to many life forms on the planet. In 1985 scientists discovered the existence of a huge hole in the ozone layer over the South Pole that is the size of the United States illustrating how the activities of humans are changing the very make-up of the earth. In his book The End of Nature Bill McKibben reminds us that "we have done this ourselves.... by driving our cars, building our factories, cutting down our forests, turning on air conditioners." (1989 p.45) He writes that the history of the world is full of the most incredible events that changed the way we lived, but they are all dwarfed by what we have accomplished in the last 50 years.
Man's efforts, even at their mightiest, were tiny compared with the size of the planet -- the Roman Empire meant nothing to the Artic or the Amazon. But now, the way of life of one part of the world in one half-century is altering every inch and every hour of the globe. (1989 p.46)
The situation is so bad that the scientific community is desperately trying to get the attention of the rest of us to wake up to the danger. The Union of Concerned Scientists (representing 1700 of the world's leading scientists, including a majority of Nobel laureates in the sciences) recently issued this appeal:
Human beings and the natural world are on a collision course. Human activities inflict harsh and irreversible damage on the environment and on critical resources. If not checked, many of our current practices put at serious risk the future that we wish for human society and the plant and animal kingdoms, and may so alter the living world that it will be unable to sustain life in the manner we know. Fundamental changes are urgent if we are to avoid the collision our present course will bring.
It is important to avoid the prediction of immediate catastrophe. We have already done a lot of damage but the real environmental crisis will not hit until some time in the middle of the next century. However to avoid that catastrophe we have to take action now. We have to put in place the steps that will save us in 70 years time.
The metaphor that best describes the task before us is of an oil tanker heading for a crash on the shore. Because of its momentum and size, to avoid crashing the oil tanker has to start turning well before it reaches the coast, anticipating it own momentum. If it starts turning too late it will smash into the coast. That is where the consumer society is right now. We have to make fundamental changes in the way we organize ourselves, in what we stress in our economy, if want to avoid the catastrophe in 70 years time. We have to take action now.
In that sense the present generation has a unique responsibility in human history. It is literally up to us to save the world, to make the changes we need to make. If we do not, we will be in barbarism and savagery towards each other in 70 years time. We have to make short-term sacifices. We have to give up our our non-essential appliances. We especially have to rethink our relationship to the car. We have to make real changes not just recycling but fundamental changes in how we live and produce. And we cannot do this individually, we have to do it collectively. We have to find the political will somehow to do this and we may even be dead when its real effects will be felt. The vital issue is "how do we identify with that generation in the next century?" As the political philosopher Robert Heilbroner says:
"A crucial problem for the world of the future will be a concern for generations to come. Where will such concern arise?...Contemporary industrial man, his appetite for the present whetted by the values of a high-consumption society and his attitude toward the future influenced by the prevailing canons of self- concern, has but a limited motivation to form such bonds. There are many who would sacrifice much for their children; fewer would do so for their grandchildren. (Heilbroner 1980 p. 134-5)
Forming such bonds will be made even more difficult within our current context that stresses individual (not social) needs and the immediate situation (not the long-term). The advertising system will form the ground on which we think about the future of the human race, and there is nothing there that should give us any hope for the development of such a perspective. The time-frame of advertising is very short-term. It does not encourage us to think beyond the immediacy of present sensual experience. Indeed it may well be the case that as the advertising environment gets more and more crowded, with more and more of what advertisers label as "noise" threatening to drown out individual messages, the appeal will be made to levels of experience that cut through clutter, appealing immediately and deeply to very emotional states. Striking emotional imagery that grabs the "gut" instantly leaves no room for thinking about anything. Sexual imagery, especially in the age of AIDS where sex is being connected to death, will need to become even more powerful and immediate, to overcome any possible negative associations indeed to remove us from the world of connotation and meaning construed cognitively. The value of a collective social future is one that does not, and will not, find expression within our commercially dominated culture. Indeed the prevailing values provide no incentive to develop bonds with future generations and there is a real sense of nihilism and despair about the future, and a closing of ranks against the outside.
Imagining a Different Future
Over a 100 years ago, Marx observed that there were two directions that capitalism could take: towards a democratic "socialism" or towards a brutal "barbarism". Both long-term and recent evidence would seem to indicate that the latter is where we are headed, unless alternative values quickly come to the fore.
Many people thought that the environmental crisis would be the linchpin for the lessening of international tensions as we recognized our interdependence and our collective security and future. But as the Persian Gulf War made clear, the New World Order will be based upon a struggle for scarce resources. Before the propaganda rationale shifted to the "struggle for freedom and democracy," George Bush reminded the American people that the troops were being dispatched to the Gulf to protect the resources that make possible "our way of life". An automobile culture and commodity-based culture such as ours is reliant upon sources of cheap oil. And if the cost of that is 100,000 dead Iraquis, well so be it. In such a scenario the peoples of the Third World will be seen as enemies who are making unreasonable claims on "our" resources. The future and the Third World can wait. Our commercial dominated cultural discourse reminds us powerfully everyday, we need ours and we need it now. In that sense the Gulf War is a preview of what is to come. As the world runs out of resources, the most powerful military sources will use that might to ensure access.
The destructive aspects of capitalism (its short-term nature, its denial of collective values, its stress on the material life), are starting to be recognized by some people who have made their fortunes through the market. The billionaire turned philanthropist George Soros (1997) talks about what he calls "the capitalist threat" and culturally speaking, advertising is the main voice of that threat. To the extent that it pushes us towards material things for satisfaction and away from the construction of social relationships, it pushes us down the road to increased economic production that is driving the coming environmental catastrophe. To the extent that it talks about our individual and private needs, it pushes discussion about collective issues to the margins. To the extent that it talks about the present only, it makes thinking about the future difficult. To the extent that it does all these things, then advertising becomes one of the major obstacles to our survival as a species.
Getting out of this situation, coming up with new ways to look at the world, will require enormous work, and one response may just be to enjoy the end of the world one last great fling, the party to end all parties. The alternative response, to change the situation, to work for humane, collective long-term values, will require an effort of the most immense kind.
And there is evidence to be hopeful about the results of such an attempt. It is important to stress that creating and maintaining the present structure of the consumer culture takes enormous work and effort. The reason consumer ways of looking at the world predominate is because there are billions of dollars being spent on it every single day. The consumer culture is not simply erected and then forgotten. It has to be held in place by the activities of the ad industry, and increasingly the activities of the public relations industry. Capitalism has to try really hard to convince us about the value of the commercial vision. In some senses consumer capitalism is a house of cards, held together in a fragile way by immense effort, and it could just as soon melt away as hold together. It will depend if there are viable alternatives that will motivate people to believe in a different future, if there are other ideas as pleasurable, as powerful, as fun, as passionate with which people can identify.
I am reminded here of the work of Antonio Gramsci who coined the famous phrase, "pessimism of the intellect, optimism of the will." "Pessimism of the intellect" means recognizing the reality of our present circumstances, analyzing the vast forces arrayed against us, but insisting on the possibilities and the moral desirability of social change that is "the optimism of the will," believing in human values that will be the inspiration for us to struggle for our survival
I do not want to be too Pollyanish about the possibilities of social change. It is not just collective values that need to be struggled for, but collective values that recognize individual rights and individual creativity. There are many repressive collective movements already in existence from our own home-grown Christian fundamentalists to the Islamic zealots of the Taliban in Afghanistan. The task is not easy. It means balancing and integrating different views of the world. As Ehrenreich writes:
Can we envision a society which values not "collectivity" with its dreary implications of conformity but what I can only think to call conviviality, which could, potentially, be built right into the social infrastructure with opportunities, at all levels for rewarding, democratic participation? Can we envision a society that does not dismiss individualism, but truly values individual creative expression including dissidence, debate, nonconformity, artistic experimentation, and in the larger sense, adventure. the project remains what it has always been: to replace the consumer culture with a genuinely human culture. (Ehrenreich 1990 p.47)
The stakes are simply too high for us not to deal with the real and pressing problems that face us a species -- finding a progressive and humane collective solution to the global crisis and ensuring for our children and future generations a world fit for truly human habitation.
Commoner, Barry (1971) The Closing Circle; nature, man and technology Knopf, New York
Ehrenreich, Barbara (1990) "Laden with Lard" ZETA, July/Aug.
Durning, Alan (1991) "Asking How Much is Enough" in Lester Brown et. al. State of the World 1991 Norton, New York.
Heilbroner Robert (1980) An Inquiry into the Human Prospect: Updated and Reconsidered for the 1980s Norton, New York.
Leiss, William (1976) The Limits to Satisfaction Marion Boyars, London.
Leiss, William, Stephen Kline and Sut Jhally (1990) Social Communication in Advertising (second edition) Routledge, New York.
Marx, Karl (1976) Capital (Vol 1), tr. B. Brewster, Penguin, London.
Nelson, Joyce (1983) "As the Brain Tunes Out, the TV Admen Tune In" Globe and Mail
McKibben, Bill (1989) The End of Nature Randon House, New York.
Scitovsky, Tibor (1976) The Joyless Economy Oxford University Press, New York
Soros, George (1997) "The Capitalist Threat" in The Atlantic Monthly February.
Audio and Video
Watch or listen to lectures and interviews with Sut Jhally
Audio Lecture - Spin Room: Public Relations & the Recification of Language
- In this lecture, delivered at Smith College at a conference on "spin", Sut Jhally talks about why and how politcal elites insist on controlling language and the categories of thought.