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8/14/2019 Jean Baudrillard - Radical Thought
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it is, but that does not make it more real in any respect. "The
most powerful instinct of man is to be in conflict with truth, and
with the real."
The belief in truth is part of the elementary forms ofreligious life. It is a weakness of understanding, of common-
sense. At the same time, it is the last stronghold for the
supporters of morality, for the apostles of the legality of the
real and the rational, according to whom the reality principle
cannot be questioned. Fortunately, nobody, not even those
who teach it, lives according to this principle, and for a good
reason: nobody really believes in the real. Nor do they believe
in the evidence of real life. This would be too sad.
But the good apostles come back and ask: how can youtake away the real from those who already find it hard to live
and who, just like you and me, have a right to claim the real
and the rational? The same insidious objection is proclaimed
in the name of the Third World: How can you take away
abundance when some people are starving to death? Orperhaps: How can you take away the class struggle from all
the peoples that never got to enjoy their Bourgeois revolution?
Or again: How can you take away the feminist and egalitarian
aspirations from all the women that have never heard of
women's rights? If you don't like reality, please do not make
everybody else disgusted with it! This is a question of
democratic morality: Do not let Billancourt despair!HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note1#note1" 1. You can never let peopledespair.
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is no doubt a comforting perspective, one which is based on
meaning and deciphering. This is also a polarity, similar to that
used by ready-made dialectical and philosophical solutions.
The other thought, on the contrary, is ex-centric from the real.
It is an "ex-centering" HYPERLINK"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note2#note2" 2. of the real world and,consequently, it is alien to a dialectic which always plays on
adversarial poles. It is even alien to critical thought which
always refers to an ideal of the real. To some extent, this
thought is not even a denial of the concept of reality. It is an
illusion, that is to say a "game" HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note3#note3" 3. played with desire (which thisthought puts "into play"), just like metaphor is a "game" played
with truth. This radical thought comes neither from a
philosophical doubt nor from a utopian transference
HYPERLINK"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note4#note4" 4. (which always supposes anideal transformation of the real). Nor does it stem from an
ideal transcendence. It is the "putting into play" HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note5#note5" 5. of this world, the material andimmanent illusion of this so-called "real" world - it is a non-critical, non-dialectical thought. So, this thought appears to be
coming from somewhere else. In any case, there is an
incompatibility between thought and the real. Between thought
and the real, there is no necessary or natural transition. Not an
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"alternation," HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note6#note6" 6. not an alternative either: onlyan "alterity" HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note7#note7" 7. keeps them under pressureHYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note8#note8" 8.. Only fracture, distance andalienation safeguard the singularity of this thought, the
singularity of being a singular event, similar in a sense to thesingularity of the world through which it is made into an event.
Things probably did not always happen this way. Onemay dream of a happy conjunction of idea and reality, in the
shadow of the Enlightenment and of modernity, in the heroic
ages of critical thought. But that thought, which operated
against a form of illusion - superstitious, religious, or
ideological - is substantially over. And even if that thought hadsurvived its catastrophic secularization in all the political
systems of the 20th century, the ideal and almost necessary
relationship between concept and reality would in any case
have been destroyed today. That thought disappeared under
the pressure of a gigantic simulation, a technical and mental
one, under the pressure of a precession of models to the
benefit of an autonomy of the virtual, from now on liberated
from the real, and of a simultaneous autonomy of the real that
today functions for and by itself - motu propio- in a deliriousperspective, infinitely self-referential. Expelled, so to speak,
from its own frame, from its own principle, pushed toward its
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extraneity, the real has become an extreme phenomenon. So,
we no longer can think of it as real. But we can think of it as
"ex-orbitated," as if it was seen from another world - as an
illusion then.
Let's ponder over what could be a stupefying experience:the discovery of another real world, different from ours. Ours,
one day, was discovered. The objectivity of this world was
discovered, just like America was discovered, more or less at
the same period. But what was discovered can never be
created again. That's how reality was discovered, and is still
created (or the alternate version: this is how reality was
created, which is still being discovered). Why wouldn't there
be as many real worlds as there are imaginary ones? Why
would there be only one real world? Why such a mode of
exception? In reality, the notion of a real world existing among
all other possible worlds is unimaginable. It is unthinkable,
except perhaps as a dangerous superstition. We must stay
away from that, just as critical thought once stayed away (inthe name of the real!) from religious superstition. Thinkers,
give it another try!
In any case, the two orders of thought are irreconcilable.They each follow their own path without blending into one
another. At best, they slide on one another, like tectonic
plates, and from time to time their collision or their subduction
creates fault lines inside which reality is engulfed. Fatality isalways at the crossing point of these two lines. Similarly,
radical thought is at the violent crossing point of sense and
non-sense, of truth and non-truth, of the continuation of the
world and the continuation of nothingness.
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In contrast to the discourse of reality and rationality, whichbets on the fact that there is something (some meaning) rather
than nothing, and which, in the last analysis, wants to be built
on the preservative notion of an objective and decipherable
world, radical thought bets on the illusion of the world. This
thought wants to be illusion, restituting non-veracity to the
facts, non- signification to the world, and formulating the
reverse hypothesis that there may be nothing rather than
something, tracking down this nothingness which runs under
the apparent continuation of meaning.
The radical prediction is always that of a non-reality ofthe facts, of an illusion of the factual. It merely starts with theforeboding of this illusion, but never fuses with the objective
state of things. Any fusion of this type would be similar to
mistaking a messenger for his message, which still today
consists in killing the messenger who always brings the bad
news (for example, the news that all our values are null, that
the real is uncertain, that certain events do not "take place"HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note9#note9" 9.). Any fusion of the thought (ofwriting, of language) with the real - a so-called "faithfulness of
the real" with a thought that has made the real emerge in all of
its configurations - is hallucinatory. It is moreover the result of
a total misinterpretation of language, of the fact that languageis an illusion in its very movement, that it carries this
continuation of emptiness or nothingness at the very core of
what it says, and that it is in all its materiality a deconstruction
of what it signifies. Just as the photograph (the image)
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connotes an erasure, the death of what it represents, that
which gives the photograph its intensity, what gives intensity
to writing, be it the writing of a fiction or the writing of a
theoretical fiction, is emptiness, an underlying nothingness, an
illusion of meaning, an ironic dimension of language, which iscorollary to an ironic dimension of the facts themselves, which
are never what they are - in all meanings: they are never more
than what they are, and they are always only what they are - a
perfect . The irony of the facts, in their miserable reality, is
precisely that they are only what they are. At least, that is what
they are supposed to mean: "the real is the real." But, by this
very fact (so to speak), they are necessarily beyond [truth]
because factual existence is impossible: nothing is totally
evidentiary without becoming an enigma. Reality, in general, is
too evident to be true.
It is this ironic transfiguration through language whichconstitutes the event of language. And it is on a restitution of
this fundamental illusion of the world and language thatthought must work, without however taking language in its
literality, where the messenger is mistaken for the message,
and thus already sacrificed.
The two modes of thought present radically opposedprojects: one hopes to reveal the objective reality of this world
but wants to be a distinct thought; the other seeks to restore
an illusion, of which it is an integral part. One seeks a totalgravitation, a concentric effect of meaning. The other seeks to
be anti-gravitational and to reach an "ex-centering" of reality, a
global attraction of the void toward the periphery (Jarry).
The requirement of this thought is double and
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contradictory. It does not consist in analyzing the world to
extract from it an improbable truth. It does not adapt itself
dialectically to the facts and abstract from them some logical
construction. It is much more subtle than that, and more
perverse as well. This thought consists in putting into place aform, a matrix of illusion and disillusion, a strange attracting
force, so that a seduced reality will be able to spontaneously
feed on it. This thought will also be implacably self-fulfilling
(you just have, from time to time, to displace the "object"
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note10#note10" 10. a bit). Indeed, reality onlyasks to be submitted to hypotheses, so that it can fulfill
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note11#note11" 11. all of them: this is reality'sown trick and vengeance. A theoretical ideal would be to put
into place some theses so that they could be denied by realityand so that reality would have no choice but to oppose them
violently and thus unmask them. For reality is an illusion, and
any thought must first try to unmask it. For this purpose, reality
itself must remain masked and must shape itself as a decoy,
without even thinking or caring about its own truth. Reality
must place its pride in never being an instrument of analysis,
or a critical instrument, because it is the world that mustproceed to its own analysis. It is the world, not reality, that
must be revealed not as a truth, but as an illusion.
We must trap reality, we must go faster than reality. Theidea too must go faster than its own shadow. But if the idea
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goes too fast, even its shadow faints: no longer having the
faintest idea... HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note12#note12" 12. Words go faster thansignification. But if they go too fast, everything turns into sheer
madness: an ellipse of meaning may even cause one to lose
one's taste for the sign. What can we exchange this work, this
shadow, this intellectual economy and patience for? What can
we sell it to the devil for? It is hard to tell. In fact, we are the
orphans of a reality that came too late and which is only, like
truth, an "official report" in "delayed time."
The ultimate prize HYPERLINK"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note13#note13" 13. is when an ideadisappears as an idea to become a thing among other things.
That's where it finds its completion. Having become con-
substantial with the surrounding world, the idea no longer has
to appear as an idea and no longer has to be supported assuch. A vanishing of the idea through a silent dissemination,
and of course an antinomy of any intellectual celebration. An
idea is never destined to burst open but on the contrary to
fade away in the world, in the trans-appearance the idea gives
to the world, and in the trans-appearance of the world as it
was expressed by the idea. A book is finished only when its
object has vanished. Its substance must not leave any marks.It is as if it were a perfect crime. Whatever its object, writing
must allow illusion to radiate and turn it into an elusive
enigma: unable to be received by the specialists and the
Realpolitikers of the concept. The objective of writing is to alter
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its object, to seduce it, to make it disappear from its own
vision. Writing aims at a total resolution, a poetic resolution as
Saussure would have it, a resolution marked by a rigorous
dispersion in the name of God.
If the thought enunciates an object as a truth, it is only as achallenge to this object's own self-fulfillment. The trouble
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note14#note14" 14. with reality (reality's ennui)is that it goes head-on toward the hypotheses that negate it.
And then reality surrenders to the first warnings, and bends toconceptual violence. Its distinguishing sign is that of voluntary
serfdom. Reality's a bitch! HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note15#note15" 15. Contrary to what is said(the real is what resists, that on which all hypotheses come to
crash), reality is not very strong, or at least less and less so.
Rather, reality appears to be ready to operate a disorderlywithdrawal. Full walls of reality crumble - just like the collapse
of Buzatti's "Baliverna," where the smallest crack triggers a
total chain reaction. We can find the decomposed ruins
everywhere - just as in Borges' "Map and Territory." Not only
does reality resist those who still criticize it, but it also
abandons those who defend it. Maybe it is a way for reality to
get its revenge from those who claim to believe in it for thesole purpose of eventually transforming it: sending back its
supporters to their own desires. Finally, reality is perhaps
more like a "femme fatale" than a "bitch." HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
8/14/2019 Jean Baudrillard - Radical Thought
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thought.html" \l "note16#note16" 16.
More subtly, reality also gets its revenge from those whochallenge it by, paradoxically, proving that they are right.
Whenever any risky idea, any cynical or critical hypothesisproves to be right, it in fact turns out to be a dirty trick. You are
fooled and disarmed. Your arguments are lamentably
confirmed by a reality without scruples.
So, you may posit the idea of a simulacrum, and yet,secretly, not believe in it, hoping that the real will avenge itself.
The theory is then not necessarily convinced of its own
validity. Unfortunately, only those who are reality fanatics reactnegatively. Reality does not seem to be willing to deny itself,
far from it: all simulacra wander freely. Reality today is nothing
more than the apocalypse of simulation. Consequently, the
reality supporters (who defend reality as if it was a moral value
or a virtue) play, so to speak, the part of those who once were
called the fanatics of the Apocalypse.
The idea of simulacrum was a conceptual weapon againstreality, but it has been stolen. Not that it has been pillaged,
vulgarized, or has become common-place HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note17#note17" 17. (which is true but has noconsequence), but because simulacra have been absorbed by
reality which has swallowed them and which, from now on, isclad with all the rhetoric of simulation. And to cap it all,
simulacra have become reality! Today, simulacra guarantee
the continuation of the real. The simulacrum now hides, not
the truth, but the fact that there is none, that is to say, the
continuation of Nothingness.
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anamorphosis of speed. What happens to the heterogeneity of
thought in a world that has been converted to the craziest
hypotheses and to an artificial delirium? In their accelerated
occurrence, the events have in a sense swallowed their own
interpretation. Things have been cleansed of their ownmeaning. And consequently, they are like black holes and can
no longer reflect. They are what they are, never too late for
their occurrence, but always beyond their meaning. What is
late rather is the interpretation of things. Interpretation is then
merely a retro figure for an unpredictable event.
What to do then? What is there to do when suddenlyeverything fits the ironic, critical, alternative, and catastrophic
model that you suggested (everything fits the model you gave
beyond any hopes you had because, in a sense, you never
believed it could go that far, otherwise you would never have
been able to create it)? Well!... It's heaven! We are beyond
doomsday, in the realm of immortality. All there is to do is
survive. For, then, at this point, the irony, the challenge, theanticipation, and the evil are terminated, just as hope
inexorably dies in front of the gates of hell. In fact, hell starts
here. Hell as an inferno characterized by the unconditional
realization of all ideas: an inferno of reality. We then
understand (see Adorno) that concepts prefer to commit
suicide rather than come to that point.
Something else has been stolen from us: indifference.The power of indifference, which is the quality of the mind, as
opposed to the play of differences, which is the characteristic
of the world. But indifference has been taken away from us by
a world that has become indifferent. Similarly, the eccentricity
of thinking has been taken away by an eccentric world. When
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things and events refer to one another and to their non-
differentiated concept, the equivalence of the world joins and
erases the indifference of thinking. Boredom emerges. No
more confrontations, no more stakes. Just a parting of dead
waters.
How beautiful indifference was in a world that was notindifferent! In a world that was different, convulsive and
contradictory, with stakes and passions. Back then, the
indifference of the mind could turn into a stake or a passion, in
total opposition to the world. It could anticipate the indifferent
future of the world and turn this indifference into an event.
Today, it is difficult to be more apathetic and more indifferent
than the facts themselves. The world in which we operate
today is apathetic, indifferent to its own life, without passion,
and deadly boring. There is no point in being dispassionate in
a world without passions. Being dis-invested in a world without
investment makes no sense. That's how we have become
orphans.Our point is not to defend radical thought. Any idea thatcan be defended is presumed guilty. Any idea that does not
sustain its own defense deserves to perish. But we have to
fight against charges of unreality, lack of responsibility,
nihilism, and despair. Radical thought is never depressing.
This would be a complete misunderstanding. A moralizing and
ideological critique, obsessed by meaning and content,obsessed by a political finality of discourse, never takes into
account writing, the act of writing, the poetic, ironic, and
allusive form of language, the play with meaning. This critique
does not see that the resolution of meaning is right here, in the
form itself, in the formal materiality of an expression. As for
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meaning, it is always unfortunate. Analysis is by its very
definition unfortunate since it is born out of a critical disillusion.
But language on the contrary is fortunate (happy), even when
it designates a world with no illusion, with no hope. This would
in fact be here the very definition of radical thought: anintelligence without hope, but a fortunate and happy form.
Critics, always being unfortunate (unhappy) in their nature,
choose the realm of ideas as their battle field. They do not see
that if discourse always tends to produce meaning, language
and writing on the contrary are always a matter of illusion.
Language and writing are the living illusion of meaning, the
resolution of the misfortune of meaning operated through the
good fortune of language. This is the only political or
transpolitical act that a writer can accomplish.
Everyone has ideas, even more than they need. What
matters is the poetic singularity of analysis. Only this witz, thisspirituality of language, can justify writing. Not a miserable
critical objectivity of ideas. There will never be a solution to thecontradiction of ideas, except inside language itself, in the
energy and fortune (happiness) of language. So the loneliness
and sadness in Edward Hopper's paintings are transfigured by
the timeless quality of light, a light which comes from some
place else and gives to the whole picture a totally non-
figurative meaning, an intensity which renders loneliness
unreal. Hopper says: "I do not paint sadness or loneliness; Ionly seek to paint light on this wall."
In any case, it is better to have a despairing analysis in ahappy language than an optimistic analysis in despairingly
boring and demoralizingly plain language. Which is too often
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at the same time a supra-conductor of illusion and of the
absence of meaning HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note24#note24" 24.. Language is onlysignification's unintentional accomplice. By its very force, it
calls for the spiritual imagination of sounds and rhythms, for
the dispersion of meaning in the event of language, similar to
the role of the muscles in dance, similar to the role of
reproduction in erotic games.
Such a passion for the artificial, a passion for illusion, is
the same thing as the seductive joy (jouissanceHYPERLINK"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note25#note25" 25.) to undo a too perfect
constellation of meaning. It is also a joy (jouissance) torender transparent the imposture of the world, that is to say
the enigmatic function of the world, and its mystification which
supposedly is its secret. Doing this while perhaps rendering its
imposture transparent: deceiving rather than validating
meaning. HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note26#note26" 26. This passion "wins"HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note27#note27"27
. in the free and spiritualusage of language, in the spiritual game of writing. And it only
disappears when language is used for a limited finality, its
most common usage perhaps, that of communication. No
matter what, if language wants to "speak the language" of
illusion, it must become a seduction. As for "speaking the
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language" of the real, it would not know how to do it (properly
speaking) because language is never real. Whenever it
appears to be able to designate things, it actually does so by
following unreal, elliptic, and ironic paths. Objectivity and truth
are metaphoric in language. Too bad for the apodicticians orthe apodidacticians! This is how language is, even
unconsciously, the carrier of radical thought, because it
always starts from itself, as a trait d'espritvis-a-vis the world,as an ellipse and a source of pleasure. Even the confusion of
languages in the Tower of Babel, a powerful mechanism of
illusion for the human race, a source of non-communication
and an end to the possibility of a universal language, will have
appeared, finally, not as a divine punishment but as a gift from
God.
Ciphering, not deciphering. Operating illusions. Beingillusion HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "note28#note28" 28. to be event. Turning intoan enigma what is clear. Making unintelligible what is far too
intelligible. Rendering unreadable the event itself. Working all
the events to make them unintelligible. Accentuating the fake
transparency of the world to spread a terroristic confusion, to
spread the germs or viruses of a radical illusion, that is to say
operating a radical disillusion of the real. A viral and
deleterious thought, which corrupts meaning, and is theaccomplice of an erotic perception of reality's trouble.
Erasing in oneself any remaining trace of the intellectualplot. Stealing the "reality file" to erase its conclusions. But, in
fact, it is reality itself which foments its own contradiction, its
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own denial, its own loss through our lack of reality. Hence, the
internal feeling that all this affair - the world, thought, and
language - has emerged from some place else and could
disappear as if by magic. The world does not seek to have
more existence, nor does it seek to persist in its existence. Onthe contrary, it is looking for the most spiritual way to escape
reality. Through thought, the world is looking for what could
lead to its own loss.
The absolute rule, that of symbolic exchange, is to returnwhat you received. Never less, but always more. The absolute
rule of thought is to return the world as we received it:
unintelligible. And if it is possible, to return it a little bit more
unintelligible. A little bit more enigmatic.
Notes
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text1#text1" 1. "Billancourt," a Frenchautomobile production plant renowned for its repeated strikes,is here Baudrillard's metaphor for the "proletariat".
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text2#text2" 2.Excentrationis the termused in French.
HYPERLINK"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text3#text3" 3. The term used in French is
jeu. Jeumeans either game, play or mechanism.
HYPERLINK
8/14/2019 Jean Baudrillard - Radical Thought
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"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text4#text4" 4.Transfert utopiqueis theterm used in French.
HYPERLINK"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text5#text5" 5. The term mise en jeu(putting into play) renders the idea of play/game. But it may
also signify the beginning of a process, game, activity (for
example, the biginning of a soccer game or a card game). It
may also connotethat which is at stake (en jeu).
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text6#text6" 6.Alternancein French.
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text7#text7" 7. "Alterity," of alteritein French,
reiterates the notion of "radical otherness" already expressedby Jean Baudrillard in another work. See Marc Guillaume &
Jean Baudrillard, L'Alterite Radicale (Paris: Gallimard, 1994),
still not published in English.
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text8#text8" 8.Sous Tensionin French.HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text9#text9" 9.Ont lieuin French meanseither "taking place" (in the sense of happening) or "taking its
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thought.html" \l "text14#text14" 14.Ennuimeans trouble butalso conveys the notion of "boredom".
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-thought.html" \l "text15#text15" 15.La realite est une
chiennein French.
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text16#text16" 16. A very shaky translation
of: "la realite est peut-etre plutot une sphinge qu'unechienne.".
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text17#text17" 17. The term used in French,
lieu commun, gives the idea of place (literally, a common
place), but also signifies "banality".HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text18#text18" 18. Baudrillard here plays on
the term senswhich, in French, means "direction" or"meaning" (it can also mean "sense"). The terms "direction"
and "meaning" are interchangable in this sentence and can be
conbined any way the reader prefers.
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text19#text19" 19. Or "fulfills itself.".
HYPERLINK
8/14/2019 Jean Baudrillard - Radical Thought
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"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text20#text20" 20.Voluntaristein French.
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-thought.html" \l "text21#text21" 21.Depassement.
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text22#text22" 22. or the meaning.
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-thought.html" \l "text23#text23" 23.definitif.
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text24#text24" 24.non-sens.
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text25#text25" 25.joie.
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text26#text26" 26.imposteur, et non
composteur de sens..
HYPERLINK"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text27#text27" 27.L'emportein French
means either "winning" or "carrying away with oneself." La
passion l'emportecan thus signify the success of this
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passion over meaning or the fact that this passion has
grabbed meaning and takes it away with itself.
HYPERLINK
"http://www.egs.edu/faculty/baudrillard/baudrillard-radical-
thought.html" \l "text28#text28" 28.Faire illusionis also aFrench expression which means "conveying unfulfilled hopes
or promises,".
Baudrillard, Jean. "La Pensee Radicale." Sens & Tonka, eds.,
Collection Morsure, Paris, 1994. Available: HYPERLINK
"javascript:extUrl('http://www.uta.edu/english/apt/collab/texts/r
adical.html')"http://www.uta.edu/english/apt/collab/texts/radical.ht
m.
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