According to Wiley, hyperreality refers to the paradoxical concept of a reality that is experienced as excessively real – it describes phenomena that are deemed to be more real than the real itself.
As Wikipedia explains, hyperreality is used in semiotics and postmodern philosophy to describe a hypothetical inability of consciousness to distinguish reality from a simulation of reality, especially in technologically advanced post-modern societies. Hyperreality is a way of characterizing what our consciousness defines as “real” in a world where a multitude of media can radically shape and filter an original event or experience.
Reality is not always probable, or likely – Jorge Luis Borges
Jean Baudrillard was a French philosopher and sociologist, a cultural critic and theorist of postmodernity, who, unfortunetly, died in 2007. He left a huge work composed by many books, articles and essays, and he is common known, among other things, for analyzing critically Marx‘s ideas.
Marx believed that in economics and its dialectical procedure he found fundamental agency, all he found was what haunts it – Baudrillard, 1976
Because of the interest in this philosopher who had wrote about marxism during the Cold War period and the desire to improve Wikipedia in Basque, I have retrieved some sources for the article. The source I will be commenting is an article of the professor of sociology Gerry Coutler based on Baudrillard’s work and his analysis of Marxim. Read more…
The Coca-Cola Company is a worldwide beverage business using different social networks and web communication tools to spread as a company and to keep in touch with its consumers.
According to John Costello,
[…] this is the age of the internet. Millions of people use the internet every day.
I learned to make my mind large, as the universe is large, so that there is room for paradoxes – The Woman Warrior
Maxine Hong Kingston is a Chinese-American writer, best known for being the author of The Woman Warrior: Memoirs of a Girlhood Among Ghosts, a memoir discussing concepts of gender, ethnicity and identity. Using a revolutionary dream-like writing style she has written several novels and essays, combining autobiography and Chinese folktales, as Kristopher Fortin explains.
As The New York Times said in 1976 about The Woman Warrior, her work is
[…] an investigation of soul . . . Its sources are dream and memory, myth and desire. Its crises are crises of the heart in exile from roots that bind and terrorize it.