aelf
Ashen One
Here's an article I wrote for my blog. It's divided into two parts that were written months apart, so I hope it flows okay. It's pretty long and probably boring or incomprehensible, so you have been warned. Quite a number of people who are studying some subject or other that is related to this have gone to read the first part, though. I guess there are not many articles on this topic on the internet.
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The Commodification of Leisure, Part I: Art and the Culture Industry
Here I present a reading of Theodor Adorno and Max Horkheimer's The Culture Industry: Enlightenment as Mass Deception, with reference to Frederic Jameson's essays on Adorno in Late Marxism and Amresh Sinha's Adorno on Mimesis in Aesthetic Theory.
So where should we begin? The first thing to note is the fact that there is more to Adorno and Horkheimer's theory than the suggestion of mass culture as fundamentally characterised by passive consumption. That is really only a symptom (though a very important one for Adorno and Horkheimer) of the general 'malaise' of mass culture, and one that has received far too much emphasis in media studies to the detriment of the discussion of its other aspects. In light of this, I will endeavour to present a more contextual reading of this essay.
I am looking at Adorno and Horkheimer's critique of mass culture from the perspective of their critique of pleasure as it is associated with mass entertainment under late capitalism. It should be noted that Adorno and Horkheimer's analysis of pleasure "takes place within a framework of the theory of the alienated labor process" (Jameson, 1990: 145). This entails the analysis of mass culture as the colonisation and the commodification of leisure timeamusement is the prolongation of the working day insofar as it merely functions as a period of relaxation that demands no effort (hence the passivity of the consumer), which is sold to the individual worker so that he/she can continue working contentedly the next day. Pleasure is therefore seen not only as a flight from reality but also as the flight from "any last thought of resistance" (Adorno and Horkheimer, 1998).
The full implications of commodification will be brought out later. Presently, we will attend more closely to the notion of the colonisation of leisure, which involves the mechanisation of culture that reflects the mechanisation of modern economic production: The enjoyment of culture is schematised for a passive audience so that, as mentioned above, no effort is required on the part of the latter. This entails the presentation of "repetition and the familiar" (Jameson, 1990: 148) in order not to tax the audience's minds. Thus, the familiar character of the labour process is ironically reproduced in entertainment, which indicates that the monotony of "standardised operations" that characterises the working day "can be evaded only by approximation to it in one's leisure time" (Adorno and Horkheimer, 1998).
This is where media scholars' criticisms of Adorno and Horkheimer are typically focused, with their rather belaboured emphasis on the examination of the link between media consumption and power (sometimes in an effort to deny that the media wield power over the audience). As stated in the beginning, such a perspective is sorely inadequate, and this will become evident as we examine the other aspects of Adorno and Horkheimer's theory on mass culture, beginning with its aesthetic critique of pleasure.
Adorno and Horkheimer hold that pleasure/happiness is found in what is yet to be, and their charge is that the Culture Industry offers 'inauthentic' pleasure that is purported to already exist and is ready for consumption. Furthermore, Adorno postulates a conception of the artistic mimesis as pure expression, which is antithetical to the notion of 'expressing something' (Sinha, 2000). Artistic expression is hence self-identical (Sinha, 2000) and thereby incompatible with the notion of equivalence, which is so important to the process of commodity exchange. Like the mystical in Wittgenstein's philosophy, in other words, it cannot be substituted by something else. Therefore, unlike the products of the Culture Industry, it cannot be subsumed under the mechanism of substituting means for ends (Sinha, 2000), being thus quite apart from the market for identity and leisure that under late capitalism are treated as just more commodities to be exchanged.
One important insight that we can derive from Adorno's conception of art is that, for Adorno and Horkheimer, reception is identified with the capitalist mode of production, particularly in the context of commodification. This means the reception of the products of the Culture Industry has to be understood in relation to their production. The most common criticisms of Adorno and Horkheimer are heavily invested in the critique of their claims regarding reception, emboldened by evidence indicating that audiences are not passive. Thus, a good way to uphold the Frankfurt School critique, without explicitly invoking theories of power, is to bring production back into the discourse.
Equivalence is, as stated earlier, crucial for commodity exchange, and it is created through abstractionthe Marxist account of commodity exchange involves the abstraction of the use values of goods into exchange/monetary value, "allowing comparable and measurable quantities to be manipulated" (Jameson, 1990: 149). This forms a vital part of the commodification of leisure as it is the need to conform to the principle of equivalence and create monetary value that drives the production of cultural products in a manner that is similar to the production of consumer goods, leading to the creation of what Walter Benjamin calls the mechanically reproducible work of art.
But what implications does the nature of production in the Culture Industry have on consumption? Questions of quality come first to mind, but this is, understandably, shaky ground on which to stake a critique of mass culture. We need look above and beyond, at the implications of the relations of production on the consumption of mass culture as a whole and not as discrete cultural products.
Roland Barthes asserted, mirroring Adorno's critique of pleasure, that mass-produced culture under late capitalism serves to conceal or obscure the capitalist mode of production, thereby eliminating resistance. However, this line of argument is once again susceptible to the criticism, born of audience studies, that audiences are not simply passive recipients. Indeed, I think the exact opposite is the case: Far from hiding it, the Culture Industry revels in the capitalist mode of production, showing us the promises that await us should we acquiesce to the system, namely all manner of consumer goods and the status and identities that come with themrewards that are, however, readily available. It tempts the audience with these prizes, rather than compelling or co-opting them directly. But, crucially, it also promises the more elusive, yet-to-be prospect of success itself, embodied most vividly and blatantly by the stars it churns out as the human end-products of its capitalist mode of production. It is therefore unsurprising, though ironic in light of Adorno's linking of pleasure to readily achievable ends, that audiences are so preoccupied with stars.
---
The Commodification of Leisure, Part I: Art and the Culture Industry
Here I present a reading of Theodor Adorno and Max Horkheimer's The Culture Industry: Enlightenment as Mass Deception, with reference to Frederic Jameson's essays on Adorno in Late Marxism and Amresh Sinha's Adorno on Mimesis in Aesthetic Theory.
So where should we begin? The first thing to note is the fact that there is more to Adorno and Horkheimer's theory than the suggestion of mass culture as fundamentally characterised by passive consumption. That is really only a symptom (though a very important one for Adorno and Horkheimer) of the general 'malaise' of mass culture, and one that has received far too much emphasis in media studies to the detriment of the discussion of its other aspects. In light of this, I will endeavour to present a more contextual reading of this essay.
I am looking at Adorno and Horkheimer's critique of mass culture from the perspective of their critique of pleasure as it is associated with mass entertainment under late capitalism. It should be noted that Adorno and Horkheimer's analysis of pleasure "takes place within a framework of the theory of the alienated labor process" (Jameson, 1990: 145). This entails the analysis of mass culture as the colonisation and the commodification of leisure timeamusement is the prolongation of the working day insofar as it merely functions as a period of relaxation that demands no effort (hence the passivity of the consumer), which is sold to the individual worker so that he/she can continue working contentedly the next day. Pleasure is therefore seen not only as a flight from reality but also as the flight from "any last thought of resistance" (Adorno and Horkheimer, 1998).
The full implications of commodification will be brought out later. Presently, we will attend more closely to the notion of the colonisation of leisure, which involves the mechanisation of culture that reflects the mechanisation of modern economic production: The enjoyment of culture is schematised for a passive audience so that, as mentioned above, no effort is required on the part of the latter. This entails the presentation of "repetition and the familiar" (Jameson, 1990: 148) in order not to tax the audience's minds. Thus, the familiar character of the labour process is ironically reproduced in entertainment, which indicates that the monotony of "standardised operations" that characterises the working day "can be evaded only by approximation to it in one's leisure time" (Adorno and Horkheimer, 1998).
This is where media scholars' criticisms of Adorno and Horkheimer are typically focused, with their rather belaboured emphasis on the examination of the link between media consumption and power (sometimes in an effort to deny that the media wield power over the audience). As stated in the beginning, such a perspective is sorely inadequate, and this will become evident as we examine the other aspects of Adorno and Horkheimer's theory on mass culture, beginning with its aesthetic critique of pleasure.
Adorno and Horkheimer hold that pleasure/happiness is found in what is yet to be, and their charge is that the Culture Industry offers 'inauthentic' pleasure that is purported to already exist and is ready for consumption. Furthermore, Adorno postulates a conception of the artistic mimesis as pure expression, which is antithetical to the notion of 'expressing something' (Sinha, 2000). Artistic expression is hence self-identical (Sinha, 2000) and thereby incompatible with the notion of equivalence, which is so important to the process of commodity exchange. Like the mystical in Wittgenstein's philosophy, in other words, it cannot be substituted by something else. Therefore, unlike the products of the Culture Industry, it cannot be subsumed under the mechanism of substituting means for ends (Sinha, 2000), being thus quite apart from the market for identity and leisure that under late capitalism are treated as just more commodities to be exchanged.
One important insight that we can derive from Adorno's conception of art is that, for Adorno and Horkheimer, reception is identified with the capitalist mode of production, particularly in the context of commodification. This means the reception of the products of the Culture Industry has to be understood in relation to their production. The most common criticisms of Adorno and Horkheimer are heavily invested in the critique of their claims regarding reception, emboldened by evidence indicating that audiences are not passive. Thus, a good way to uphold the Frankfurt School critique, without explicitly invoking theories of power, is to bring production back into the discourse.
Equivalence is, as stated earlier, crucial for commodity exchange, and it is created through abstractionthe Marxist account of commodity exchange involves the abstraction of the use values of goods into exchange/monetary value, "allowing comparable and measurable quantities to be manipulated" (Jameson, 1990: 149). This forms a vital part of the commodification of leisure as it is the need to conform to the principle of equivalence and create monetary value that drives the production of cultural products in a manner that is similar to the production of consumer goods, leading to the creation of what Walter Benjamin calls the mechanically reproducible work of art.
But what implications does the nature of production in the Culture Industry have on consumption? Questions of quality come first to mind, but this is, understandably, shaky ground on which to stake a critique of mass culture. We need look above and beyond, at the implications of the relations of production on the consumption of mass culture as a whole and not as discrete cultural products.
Roland Barthes asserted, mirroring Adorno's critique of pleasure, that mass-produced culture under late capitalism serves to conceal or obscure the capitalist mode of production, thereby eliminating resistance. However, this line of argument is once again susceptible to the criticism, born of audience studies, that audiences are not simply passive recipients. Indeed, I think the exact opposite is the case: Far from hiding it, the Culture Industry revels in the capitalist mode of production, showing us the promises that await us should we acquiesce to the system, namely all manner of consumer goods and the status and identities that come with themrewards that are, however, readily available. It tempts the audience with these prizes, rather than compelling or co-opting them directly. But, crucially, it also promises the more elusive, yet-to-be prospect of success itself, embodied most vividly and blatantly by the stars it churns out as the human end-products of its capitalist mode of production. It is therefore unsurprising, though ironic in light of Adorno's linking of pleasure to readily achievable ends, that audiences are so preoccupied with stars.
(I blame the internets!).
