Personalised versus commodified experience

A fourth dilemma is that between personalised versus commodified experience. Modernity opens up the project of the self, but under conditions strongly influenced by standardising effects of commodity capitalism. In this book I have not sought to trace out in a detailed fashion the impact of capitalistic production on

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modern social life. Suffice to affirm that capitalism is one of the main institutional dimensions of modernity, and that the capitalist accumulation process represents one of the prime driving forces behind modern institutions as a whole. Capitalism commodities in various senses. The creation of the abstract commodity, as Marx pointed out, is perhaps the most basic element in the expansion of capitalism as an overall production system. Exchange-value is only created when use-values become irrelevant to the mechanisms whereby the production, sale and distribution of goods and services are carried on. Exchange-value thus allows for the disembedding of economic relations across indeterminate spans of time-space.

Commodification further, crucially, affects labour power: in fact labour power as such only comes into existence when separated as a commodity from `labour' as a whole. Finally, commodification directly affects consumption processes, particularly with the maturation of the capitalistic order. The establishing of standardised consumption patterns, promoted through advertising and other methods, becomes central to economic growth. In all of these senses, commodification influences the project of the self and the establishing of lifestyles.

We can detail the impact of commodification in the following ways. The capitalistic market, with its `imperatives' of continuous expansion, attacks tradition. The spread of capitalism places large sectors (although by no means all) of social reproduction in the hands of markets for products and labour. Markets operate without regard to pre-established forms of behaviour, which for the most part represent obstacles to the creation of unfettered exchange. In the period of high modernity, capitalistic enterprise increasingly seeks to shape consumption as well as monopolise the conditions of production. From the beginning, markets promote individualism in the sense that they stress individual rights and responsibilities, but at first this phenomenon mainly concerns the freedom of contract and mobility intrinsic to capitalistic employment. Later, however, individualism becomes extended to the sphere of consumption, the designation of individual wants becoming basic to the continuity of the system. Market-governed freedom of individual choice becomes an enveloping framework of individual self-expression.

The very corruption of the notion of `lifestyle', reflexively

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drawn into the sphere of advertising, epitomises these processes. Advertisers orient themselves to sociological classifications of consumer categories and at the same time foster specific consumption `packages'. To a greater or lesser degree, the project of the self becomes translated into one of the possession of desired goods and the pursuit of artificially framed styles of life. The consequences of this situation have often been noted. The consumption of ever-novel goods becomes in some part a substitute for the genuine development of self; appearance replaces essence as the visible signs of successful consumption come actually to outweigh the use-values of the goods and services in question themselves. Bauman expresses this well:

Individual needs of personal autonomy, self-definition, authentic life or personal perfection are all translated into the need to possess, and consume, market-offered goods. This translation, however, pertains to the appearance of use value of such goods, rather than to the use value itself; as such, it is intrinsically inadequate and ultimately self-defeating, leading to momentary assuagement of desires and lasting frustration of needs.... The gap between human needs and individual desires is produced by market domination; this gap is, at the same time, a condition of its reproduction. The market feeds on the unhappiness it generates: the fears, anxieties and the sufferings of personal inadequacy it induces release the consumer behaviour indispensable to its continuation. ⁷

Commodification is in some ways even more insidious than this characterisation suggests. For the project of the self as such may become heavily commodified. Not just lifestyles, but self-actualisation is packaged and distributed according to market criteria. Self-help books, like Self Therapy, stand in a precarious position with regard to the commodified production of self-actualisation. In some ways such works break away from standardised, packaged consumption. Yet in so far as they become marketed as prepackaged theorems about how to `get on' in life, they become caught up in the very processes they nominally oppose.

The commodifying of consumption, it should be made clear, like other phenomena discussed earlier, is not just a matter of the

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reordering of existing behaviour patterns or spheres of life. Rather, consumption under the domination of mass markets is essentially a novel phenomenon, which participates directly in processes of the continuous reshaping of the conditions of day-to-day life. Mediated experience is centrally involved here. The mass media routinely present modes of life to which, it is implied, everyone should aspire; the lifestyles of the affluent are, in one form or another, made open to view and portrayed as worthy of emulation. More important, however, and more subtle, is the impact of the narratives the media convey. Here there is not necessarily the suggestion of a lifestyle to be aspired to; instead, stories are developed in such a way as to create narrative coherence with which the reader or viewer can identify.

No doubt soap operas, and other forms of media entertainment too, are escapes -- substitutes for real satisfactions unobtainable in normal social conditions. Yet perhaps more important is the very narrative form they offer, suggesting models for the construction of narratives of the self. Soap operas mix predictability and contingency by means of formulae which, because they are well known to the audience, are slightly disturbing but at the same time reassuring. They offer mixtures of contingency, reflexivity and fate. The form is what matters rather than the content; in these stories one gains a sense of reflexive control over life circumstances, a feeling of a coherent narrative which is a reassuring balance to difficulties in sustaining the narrative of the self in actual social situations.

Yet commodification does not carry the day unopposed on either an individual or collective level. Even the most oppressed of individuals -- perhaps in some ways particularly the most oppressed -- react creatively and interpretatively to processes of commodification which impinge on their lives. This is true both within the realm of mediated experience and of direct consumption. Response to mediated experience cannot be assessed purely in terms of the content of what is disseminated: individuals actively discriminate among types of available information as well as interpreting it in their own terms. Even young children evaluate television programmes in terms of their degree of realism, recognising that some are wholly fictional, and treat programmes as objects of scepticism, derision or humour. ⁸ The fact that commodification is not all-triumphant at a collective level is also

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important for realms of individual experience. Space, for example, becomes commodified as a fundamental part of disembedding processes. However, space does not thereby become fully commercialised or subject to the standardising impact of commodity production. Many aspects of the built environment, and other spatial forms too, reassert themselves (through the active engagements of agents) in decommodified modes. Commodification is a driving force towards the emergence of internally referential systems; but, as will be discussed in the following section, external anchorings in aesthetic and moral experience refuse to disappear completely.

It is against this complicated backdrop that we should understand processes of individuation. The reflexive project of the self is in some part necessarily a struggle against commodified influences, although not all aspects of commodification are inimical to it. A market system, almost by definition, generates a variety of available choices in the consumption of goods and services. Plurality of choice is in some substantial part the very outcome of commodified processes. Nor is commodification merely the same as standardisation. Where mass markets are at issue, it is clearly in the interests of producers to ensure the largescale consumption of relatively standardised products. Yet standardisation can often be turned into a mode of creating individual qualities -- as in the previously quoted example of clothing. Mass produced clothing still allows individuals to decide selectively on styles of dress, however much the standardising influence of fashion and other forces affect those individual decisions.

A prime type of behaviour pathology associated with commodifying influences is narcissism -- in this respect Lasch's thesis is valid, if over-generalised. Of course, narcissism springs from other sources too, especially as a deepseated phenomenon of personality development. But in so far as commodification, in the context of consumerism, promotes appearance as the prime arbiter of value, and sees self-development above all in terms of display, narcissistic traits are likely to become prominent. Individuation, however, also has its pathological aspects. All self-development depends on the mastering of appropriate responses to others; an individual who has to be `different' from all others has no chance of reflexively developing a coherent self-identity. Excessive individuation has connections to conceptions of grandiosity.

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The individual is unable to discover a self-identity `sober' enough to conform to the expectations of others in his social milieux.

Date: 2016-04-22; view: 1165