[...]m ='lgc'>='lgc'>--> Meillassoux's spectral dilemma='lgc'>: ='lgc'>[theist='lgc'>] resurrection of the dead (to provide justice for unjust deaths) ='lgc'>+ ='lgc'>[atheist='lgc'>] inexistence of God (to absolve God of ="trms">past injustices ='lgc'>~ meaningless deaths) ='lgc'>='lgc'>==> it is possible that God might emerge in the future ='lgc'>='lgc'>--> complete justice has an ="trms">ontological ='and'>& real basis ='lgc'>}='lgc'>='lgc'>-->
="lsts lst1">•the possibility of living ="trms">according to ='strcls'>*absolutizating thoughts='strcls'>* (one of Meillassoux's main tactics is to raise the stakes extremely high to show that ='strcls'>*ethical commitments are either absolute or not='strcls'>* ='lgc'>[='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> to speak in absolutizating ways about climate change='lgc'>]) (='lgc'>=/= focus on rthical dilemmas as ="trms">epistemological conundrums and escalation of ethics to the status of a universal absence of justice ='lgc'>='lgc'>==> despondency ='lgc'>+ cynicism)

(the problem of) critical philosophy wants to avoid dogmatism, but it also incubates dogmatism because in abandoning any ratinoal access to the absolute (they want to be devoid of the slightest pretension to rationality) it renders this space accessible only by dogmatic faith and irrationality
='lgc'>='lgc'>--> (an unintentional and undesirable by-product of healthy ="trms">scientific scepticism='lgc'>:) the mild sensible scepticism we hold towards “reality” cab be exlpoited to undermine any and all belief in it ='lgc'>: climate change ='lgc'>='lgc'>==> logic schism ='lgc'>=/= object of/for knowl="trms"nttrm="knowledge,Knowledge">edge (both sceptics and believers use knowl="trms"nttrm="knowledge,Knowledge">edge to deepen their differing ="trms">positions ='lgc'>=/= to elucidate the ="trms">situation) ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Tsing's coalescence='lgc'>]


cor="trms">relationism ='lgc'>==activate='lgc'>='lgc'>==> a deeply seeted belief that ='strcls'>*we are a necessary part of reality='strcls'>* (a permanent fixture), even when we know rationally that we have not always been
='lgc'>=/= (more ="trms">ontologically authentic) non-cor="trms">relationist perspective ='lgc'>='lgc'>--> we are a moment in time
='lgc'>='lgc'>--> speculative realism='lgc'>: تدارکی preparatory device, an attitude engine, a strategic lens (to see ‘climate change='lgc'> = ="trms">world’)='lgc'>:
="lstsrd">1. climate change has al="trms"nttrm="already,spread">ready happened
="lstsrd">2. climate change marks the end of human civilization
='lgc'>}='lgc'>='lgc'>--> how do we adjust='qstn'>?

="large lg2" stl="font-size:111%"> The greatest challenge we face is a philosophical one='lgc'>: ='strcls'>*understanding that this civilization is al="trms"nttrm="already,spread">ready dead='strcls'>*. The sooner we confront our ="trms">situation and realize that there is nothing we can do to ='strcls'>*save='strcls'>* ourselves, the sooner we can get down to the difficult task of ='strcls'>*adapting='strcls'>*, with mortal humility, to our new reality. ='lgc'>[='lgc'>=/= declare urgency='lgc'>]
="prgrph">-Scranton

hope ='lgc'>=/= optimism
  |(='qstn'>?)       |(='qstn'>?)
saving ='lgc'>=/= adopting
(the ="trms">world) (to the ="trms">world)


!!!☠️
='lgc'>[bleak mood='lgc'>]
(climate change ='lgc'>='lgc'>-->) multi-leveled death='lgc'>:
="lsts lst1">•loss of a civilization
="lsts lst1">•irreversible death of ="trms">difference (biodiversity)
="lsts lst1">•ultimate limit of the human project
="lsts lst1">•
='lgc'>=/= (="trms">modernity ='lgc'>='lgc'>-->) secret belief that this civilization will last forever

(what could be opportunities for) ='strcls'>**creative foreclosure='strcls'>** of the old ="trms">world ='lgc'>='lgc'>--> space for optimism ='heart'>♥
='lgc'>='lgc'>--> ='strcls'>****preparing for an end without apocalypse='strcls'>**** ='lgc'>[= foreclosure, ='at'>@="frds scrmbld"nttrm="Godard">Goda and ="frds">Sina ="trms">dictionaryofapocalypse.com='lgc'>] (='lgc'>[curatorial='qstn'>?='lgc'>] organizing for the end of the ="trms">world that is an escalated absolutizing commitment to divest justly) ='lgc'>='lgc'>--> ='strcls'>****organizing without hope='strcls'>*** ='lgc'>[='lgc'>=/=='qstn'>? death drive='lgc'>]

(we need دورویی) two-faced ='lgc'>{='lgc'><='lgc'>-- I think artists from ="nms">Iran and former Soviet Union countries with ='strcls'>*double consciousness='strcls'>* تجربه چندگانگی تجربه دوگانگی are good at ='strcls'>*hopeless optimism='strcls'>* خوش بین ناامید='lgc'>}
="lstsrd">1. acknowl="trms"nttrm="knowledge,Knowledge">edge the unbounded unthinkabile incalculable ="trms">nature of this new reality
="lstsrd">2. a chance to experiment with organizational forms of justice, ethics, politics, reason (that are without precedent)


='lgc'>{(examining growing boundaries of) climate change ='lgc'>='lgc'>==> increasing ="trms">category expansion ='lgc'>='lgc'>==> ="trms">epistemologies cannot encompass climage change reality='lgc'>}='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> (we are) afforded a chance to ="trms">ontologize it

speculative realism='lgc'>: a mode of commitment to a non-correlated reality ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> an organizational strategy ='lgc'>='lgc'>==> a mood ='lgc'>='lgc'>--> bleak optimism


unthinkability='lgc'>: refusal to let framing occur

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="large lg10" stl="font-size:135%"> how mythology is being used in ="trms">consumer research
='lgc'>[...='lgc'>]
='lgc'>[Tillotson and ="ppl">Martin offering various myth typologies to support theorists in evaluation of myth theories and appropriate ="trms">integration of theoretical advancements in the field of ="trms">consumer culture theory:='lgc'>] ='lgc'>='lgc'>--> how ="trms">consumer rese="trms"nttrm="search">archers have sailed though every discipline='lgc'>--from psychology, ="trms">sociology, ="trms">anthropology and cultural studies, to ="trms">literary criticism, ="trms">history and political economy...
myth has been understood in ="trms">consumer research from five perspective='lgc'>:
="lsts lst1">•="trms">symbolic
="lsts lst1">•functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="lsts lst1">•="trms">semiotic
="lsts lst1">•structura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="lsts lst1">•critical theory
="lsts lst1">•monomythic


="large lg6" stl="font-size:124%"> Weber='lgc'>{ ="trms">modern bureaucratization and intellectualization ='lgc'>='lgc'>==> disenchantment of the ="trms">world ='lgc'>}='lgc'>='lgc'>--> ="trms">modern experience='lgc'> = rationalization and mythological mysticism ='lgc'>='lgc'>==> ="trms">marketplace, ='strcls'>*no institution has been more willing and able to ="trms">respond to this (Weberian) desire for enchantment than the ="trms">modern ="trms">marketplace='strcls'>* ='lgc'>='lgc'>='lgc'>~=> ='strcls'>***normative preference for enchantment='lgc'> = ="trms">consumption='strcls'>***
='lgc'>--problem='lgc'>='lgc'>--> ='strcls'>*the ="trms">market remains firmly in charge of myth of ="trms">consumption, its rewards and its consequences='strcls'>* ='lgc'>: ="trms">marketplace mythology has increasingly become an all-encompassing construct of as="trms">sorted descriptions and theoretical advancements in="trms"nttrm="cluster,club">cluding the sacred, extraordinary, ="trms">symbolic and transcendental

myth='lgc'>: a way of organizing perceptions of realities


="large lg6" stl="font-size:128%"> ="trms">consumer culture theory

='lgc'>{='lgc'>[Mead ='and'>& Blumer's='lgc'>] ="trms">symbolic perspective of myth='lgc'>: how ="trms">symbols are adorned with meaning and that ="trms">affect ="trms">social ="trms">interaction ='lgc'>='lgc'>--> ="trms">symbolic myth research='lgc'>: ="trms">verbal/non="trms">verbal forms of ="trms">communication, with an emphasis on how people behave in day-to-day circumstances in the context of ="trms">socio-="trms">historical structure and ideological of their environment ='lgc'>='lgc'>==> “mythology='lgc'> = ="trms">narrative” ='lgc'>}='lgc'>=/= Joseph ="ppl">Campbell='lgc'>: “="trms">interaction with the ="trms">symbolic ='lgc'>='lgc'>==> mythology”

="large lg10" stl="font-size:122%"> ="lsts lst1">•="ppl">Freud's use of mythic ="trms">stories as ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors in psychoanalysis ='lgc'>='lgc'>==> (early) ="trms">symbolic perspective
="lsts lst1">•Jung's ="trms"nttrm="search">archetype='lgc'>: ="trms">embodiment beliefs/images ='lgc'>==collectively='lgc'>='lgc'>==> myth and ="trms">religion ='lgc'>}='lgc'>='lgc'>==> “mythology='lgc'> = extension of the collective unconscious into ="trms">society”
="lsts lst1">•Blumer's ="trms">social life='lgc'>: construction built up by the actor (='lgc'>=/= ="trms">relationship of structures directing human life); ability to act toward oneself, ability to ="trms">internally define themselves as objects ='lgc'>[self with goal='lgc'>] as the ="trms">symbols of their own actions
='lgc'>--McAdams='lgc'>='lgc'>--> personal myth='lgc'>: ="trms">narrative ="trms">storyline as a means to organize meaning in their lives ='lgc'>--in='lgc'>='lgc'>--> context ='lgc'><='lgc'>==forms='lgc'>== ="trms">historical, ="trms">religious and state-influenced belief ="trms">systems, culturally ="trms">specific themes and ideology
='lgc'>}='lgc'>='lgc'>--> identity and ="trms">society ='lgc'>--="trms">responsible-for='lgc'>='lgc'>--> life ="trms">story ='lgc'>--negotiated='lgc'>='lgc'>--> personal myth as ="trms">interpretive strategy
='lgc'>}='lgc'>='lgc'>==> concepts of ‘="trms">consumption’ and ‘identity’ in ="trms">consumer culture theory

identity work ='lgc'>=/= personal myth
='lgc'>[Velliquette ='lgc'>+ Murray ='lgc'>+ Creyer:='lgc'>] ='thdf'>example of tattoo culture='lgc'>: private and public burrs physically with the attachment of personal meaning to physical marking of the skin and ="trms">symbolically through the personal ="trms">stories attached to public brands ='lgc'>='lgc'>--> ='strcls'>*individuals attach meaning to ="trms">consumption='strcls'>* ='lgc'><='lgc'>== negotiating the cultural tensions ='lgc'><='lgc'>==throu='lgc'>== perception of self contrasted with the influence of institutional structures (race, class, gender, age) and ideological pressure ='lgc'>}='lgc'>='lgc'>==> “meaning='lgc'> = dialectic of object and ="trms">consumer”

="lsts lst1">•(Jung's ="trms"nttrm="search">archetype ='lgc'>='lgc'>==>) Joseph ="ppl">Campbell's monomyth='lgc'>: universally applicable ="trms">narrative of mythology (like in Hollywood films about the hero's rites of passage ='lgc'>='lgc'>--> experience of life in ="trms">accordance with the ="trms">phenomena of time)
myths/dreams find expression in ="trms">symbolic form ='lgc'>='lgc'>--> “participating in ritual ='lgc'>== engaging myth”
='lgc'>}='lgc'>='lgc'>--> ='strcls'>**="trms">consumer research as hero's journey='strcls'>** ='lgc'>: ="trms">Consumer Behavior Odyssey's ="trms">travelling across America in a motorhome to learn about self, the ="trms">world, and other people ='lgc'>[='at'>@Jassme and ="frds scrmbld">Mia='lgc'>] ='lgc'>='lgc'>--> transcendental knowl="trms"nttrm="knowledge,Knowledge">edge of the American ="trms">consumer ='lgc'>='lgc'>==> academic ="trms">literature
(="trms">consumer Odyssey found that) ‘the journey’ holds a sacred status that transforms knowl="trms"nttrm="knowledge,Knowledge">edge generation into new mythological ="trms">epistemologies and opens up new doors to understanding (of ="trms">consumption)
&
‘extraordinary experiences as rites of passage’ ='lgc'>[='lgc'>--example='lgc'>: white water river rafting ='lgc'>='lgc'>--> (emergent themes of) personal growth, ="trms">communitas harmony with ="trms">nature ="trms">translated to other ="trms">consumer experiences='lgc'>]

‘rites of passage’ ='lgc'>[='lgc'>='lgc'>~= ‘monomyth'='lgc'>]='lgc'>:
="lsts lst1">•separation ='lgc'>[='lgc'>='lgc'>~= departure='lgc'>]
="lsts lst1">•="trms">transition ='lgc'>[='lgc'>='lgc'>~= initiation='lgc'>]
="lsts lst1">•re="trms">integration ='lgc'>[='lgc'>='lgc'>~= return='lgc'>]

(river rafting ='lgc'>='lgc'>~=) ritual ='lgc'>='lgc'>~= enactment of myth

='lgc'>}='lgc'>--(Arnould ='and'>& Price)='lgc'>='lgc'>--> ="trms">narrative of service ="trms">embodies the initiation of the journey
‘extraordinary experience'='lgc'> = event ='and'>& ='strcls'>*enchanted temporal period='strcls'>*

="large lg1" stl="font-size:123%"> liminality='lgc'>: the threshold of a ritual where ambiguity and disorientation occurs before the ritual has been completed ='lgc'>[Van Gennep, Turner='lgc'>]

='lgc'>[Dobscha and Foxman:='lgc'>] how a joyous activity is actually stressful and invokes ='strcls'>*transcendent experiences of a mythic journey='strcls'>* ='lgc'>='lgc'>--> ‘call to adventure’ in a chaotic retail setting rife with conflict ='lgc'>[='lgc'>='lgc'>~= buying (the quintessential perfect) wedding dress at Filene='lgc'>]

="large lg6" stl="font-size:129%"> ="trms">consumers engage and overcome conflicts (by enacting power, achievement, and mastery ='lgc'>~ mythic ="trms">agency) and cross the mythic threshold ='lgc'>='lgc'>==> transform ="trms">consumption process into extraordinary event


Saussure's “words considered as signifiers to signs where meaning is held” ='and'>& meaning is dependent on ="trms">difference (and not on concepts outside ="trms">language) ='lgc'>--structuralism='lgc'>='lgc'>--> “myth='lgc'> = a form of speech that exists before ideas”
='lgc'>='lgc'>==> ="ppl">Strauss='lgc'>: ='lgc'>[speech and re="trms">membrance ='lgc'>='lgc'>==>='lgc'>] pre-="trms">literary ="trms">societies produce images and ="trms">narratives that resembled ="trms">nature and the meaning of the mind ='lgc'>='lgc'>--> mythic ="trms">narrative='lgc'> = ="trms">embodied resolution of contra="trms">diction ='lgc'>[='lgc'>=/= archives of achievements='lgc'>]
='lgc'>--Doja='lgc'>='lgc'>--> mythic structures='lgc'>: ="trms">generalizable forms (common in all types of ="trms">societies and universal ="trms">categories of the human mind) ='lgc'>~ “collective structures ='lgc'>='lgc'>==> superstructures='lgc'> = myth”
="ppl">Strauss='lgc'>: “myths operate in men's minds without their being aware of the fact”
='lgc'>[='thdf'>for example Mauss's gift='lgc'>: ="trms">obligation of reciprocation='lgc'> = power-="trms">relationship creating a binary of giver and receiver ='lgc'>==reciprocity='lgc'>='lgc'>==> synthesis of the gift='lgc'>]

="large lg6" stl="font-size:121%"> ="lsts lst1">•="ppl">="frds scrmbld">Geertz's ‘="trms">thick description’ (='lgc'>='lgc'>--> an antidote, ="trms">symbolic ="trms">anthropology ='lgc'>=/= ="trms">technocratic, mechanistic means of understanding cultures and settings, exercise of bridging perceived binary op="trms">positions and creating triadic arrays of meaning)
="lsts lst1">•="ppl">Derrida's random movement of signifiers (='lgc'>=/= o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin as a transcendental anchor to build signification, ="ppl">Strauss's concept of the exemplar model)

Saussure ='lgc'>='lgc'>==>
="lsts lst1">•="ppl">Barthes='lgc'>: “myth='lgc'> = manifestation of ideological tendencies of cultures” ='lgc'>='lgc'>--> distorts ="trms">history, depoliticizes speech ='lgc'>='lgc'>==> “="trms">language of the bourgeoisie becomes the myth of universal truths, obscuring the power ="trms">relations and blocking the perspective of power between class, race, gender and other marginalized people” ='lgc'>='lgc'>--> perpetuate existing ="trms">social conditions
='lgc'>=/= ="ppl">Peirce='lgc'>: ="trms">systems of signification create discourses (='lgc'>~ practices create the meaning behind an individual's ="trms">interaction with a sign)
='lgc'>}='lgc'>='lgc'>--> ‘advertisers and ="trms">marketers use signs and ="trms">symbols to create meaning surrounding their brands. ="trms">consumers ="trms">interpret these signs and ="trms">symbols in ="trms">different ways’

‘perspective theory’
="trms">naturalization of ideological assumptions and how ="trms">consumers problematize those assumptions in creating individual identity (shared identity and ="trms">symbolic significance through ="trms">consumer ="trms">narratives)
='lgc'>[="ppl">Thompson and Haytko='lgc'>]

problematization ='lgc'>--highlight='lgc'>='lgc'>--> ideological subtexts ='lgc'>--="trms">formulate='lgc'>='lgc'>--> binary op="trms">position ='lgc'>--="trms">naturalization='lgc'>='lgc'>--> constructed ="trms">consumption meaning

four major ="trms">imaginaries within stock shows='lgc'>:
="lstsrd">1. ‘="trms">symbolic freedom and independence of rancher life ='lgc'>=/= commercial ranching’ ='lgc'>='lgc'>==> mythically relieve ="trms">anxiety
="lstsrd">2. ‘ove and respect for ="trms">nature ='lgc'>=/= need for food and control over ="trms">nature’
="lstsrd">3. ‘="trms">community ='lgc'>=/= competitive realities of ranching life’
="lstsrd">4. mythologising ‘family unification ='lgc'>=/= male domination and female subordination’

='lgc'>[="trms">symbolic perspective of mythology ='lgc'>='lgc'>==>='lgc'>] “="trms">narrative performance='lgc'> = ideology ='lgc'>='lgc'>--> allowing people to act without logic, facts or values through illusion or myth” ='lgc'>='lgc'>--> mythology='lgc'>: a ="trms">storyline ="trms">crafted by the process of individuals’ incorporation of ="trms">symbolic resources provided through the ="trms">marketplace, which then must be negotiated between the cultural contra="trms">dictions and sphere of the dominant and public viewpoints


functionalism='lgc'>: each part of ="trms">society is dependent on other parts of ="trms">society ='lgc'>='lgc'>==> ="trms">social cohesion
='lgc'>~ “whatever is happening in ="trms">society is what is ="trms">supposed to happen” ='lgc'>='lgc'>--> “myth='lgc'>: a collective re="trms">presentation that empowers and supports ="trms">social solidarity”
="lsts lst1">•Durkheim='lgc'>: “knowl="trms"nttrm="knowledge,Knowledge">edge is ="trms">socially constructed and the ="trms">world exists through collected re="trms">presentations”
“personal desire ='lgc'>=/= ="trms">community ="trms">obligation ='lgc'>='lgc'>==> mythology”

="lsts lst1">•Eliade='lgc'>: “myth='lgc'> = an account of a creation,” of that which ‘really’ happened ='lgc'>='lgc'>--> ="trms">religion

="large lg3" stl="font-size:112%"> ='lgc'>}='lgc'>--(Belk, Wallendorf, Sherry)='lgc'>='lgc'>--> sacred and profane ="trms">consumption
="lsts lst1">•sacred ="trms">consumption inherent in ="trms">material objects that ="trms">embody myth helps to develop ="trms">social cohesion.
sonsumers resist commodification of cultural resources that in Eliade's view are the ="trms">embodiment of myth
='strcls'>*="trms">consumers’ sacred creation='strcls'>*
='lgc'>[example='lgc'>: temporary ="trms">consumption ="trms">community Burning Man='lgc'>: synthesis of ="trms">community and ="trms">markets through the exchange of goods and creative acts of art and performance ='lgc'>='lgc'>--> ="trms">community ="trms">narratives ="trms">embodying mythological creativity as art and performance ‘construct a temporary cohesiveness'='lgc'>]
functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list perspective of ="trms">social cohesion='lgc'>: “="trms">consumption='lgc'> = means of ="trms">consumer conformity to culture” ='lgc'>='lgc'>--> (cohesion perspective='lgc'>:) ='strcls'>***a ="trms">positive feeling through the appropriation of creative ="trms">agency and resistance to challenge the unreflexive ="trms">consumption at the heart of the ="trms">marketplace myth='strcls'>***

="ppl">Barthes ='lgc'>='lgc'>==>
="lsts lst1">•critical theory='lgc'>: “myth='lgc'> = ="trms">naturalising ="trms">socially constructed and ="trms">historical discourse” ='lgc'>~ dominant ="trms">societal actors oppress subordinates by normalising markers of segregation and subordination ='lgc'>='lgc'>--> the concern is to take the side of the oppressed's ="trms">language and ='strcls'>*emancipation='strcls'>*='lgc'>[= demythologising (dominant ideology)='lgc'>] ='lgc'><='lgc'>== ="ppl">Marx's ‘false consciousness’ (='thdf'>for example capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ideology conceals and ="trms">naturalizes managerial power and implicit subordination of workers) ='lgc'>='lgc'>--> either side of a power duality can become valorised
="lsts lst1">•="ppl">Hegel='lgc'>: “mythology='lgc'> = ideology ="trms">aesthetically expressed for easy adoption by ="trms">society” ='lgc'>='lgc'>--> “ideology='lgc'> = an ="trms">imaginary map”; political breakdowns ='lgc'>='lgc'>==> ideologies become apparent (independent of mythology)
="prgrph">-(Murray and Ozanne='lgc'>:) meanings people attribute to ="trms">social structures change more slowly than the structures themselves ='lgc'>='lgc'>--> reality='lgc'>[= the meanings given to ="trms">social structure and the objective structures='lgc'>] is contradictory ='lgc'><='lgc'>== ='strcls'>*inconsistency between subject and object='strcls'>* (='lgc'>~ ="trms">societies both create reality and are shaped by it)
='lgc'>}='lgc'>='lgc'>--> ="trms">consumers as the oppressed class in postindustrial ="trms">society
="ppl">Thompson='lgc'>: ="trms">natural health myth (based on ‘cultural creatives’='lgc'>: dominant ="trms">consumer segment of ="trms">natural medicine)='lgc'>:
="lsts lst1">•='strcls'>*romantic ideology derived from ="trms">technologies’ ill effects on humanity and ="trms">nature ='lgc'>='lgc'>--> ="trms">nature is mythologized as a state of harmony, ="trms">science and ="trms">technology as forbidden knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•='strcls'>*gnostic myth emerged from a desire of ="trms">consumers to bridge ="trms">technology and spirituality ='lgc'>='lgc'>--> “the immune ="trms">system is ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically rendered as a mysterious im="trms">material force, constituted by intricate mind-body connections and ephemeral energistic forces, which can be brought to practical ends through quasi-magical practices of ho="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic healing” ='lgc'>[="ppl">Thompson 2004='lgc'>]
='lgc'>}='lgc'>='lgc'>--> advertisers exploit these tensions as conflicting ideologies converge with reality
brand ='lgc'>='lgc'>==> a point of ="trms">difference ='lgc'>+ op="trms">positional meanings ='lgc'>='lgc'>--> ='lgc'>[for example the attraction of the coffee shops that don't personify the ="ppl">="ppl">Starbucks hegemony ='lgc'>~='lgc'>] anti-hegemonic ="trms">consumers hold strong preferences for decor that ="trms">symbolises the counter-culture

(="ppl">Thompson ='lgc'>+ ="ppl">Barthes ='lgc'>='lgc'>==> Kristensen, Boye, Askegaard='lgc'>:) how ="trms">communities develop conceptualizations of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right and wrong
='strcls'>*moral ="trms">systems are inherently ideological='strcls'>* in order to emancipate ="trms">consumers from these forces critical reflection must occur='strcls'>***
='at'>@constant and ="nms">apass='lgc'>: ='strcls'>***="trms">consumers don't escape the ="trms">market per se but instead reshape collective identity through counter-mythology='strcls'>***
(='thdf'>for example) hipster ="trms">consumer's attempt to demythologize a ="trms">consumption ideology in order to protect themselves from mainstream ="trms">consumers or ‘followers’ (when followers encroach on inside values='lgc'>:) ="trms">consumers demythologize their ="trms">consumption practices ='lgc'>==allowing='lgc'>='lgc'>==> new avenues of ="trms">consumption to occur in an emancipated state

(critical theorists='lgc'>:) ='strcls'>**="trms">market='lgc'> = arena of domination and power struggle='strcls'>**
='lgc'>='lgc'>==> ="trms">consumerism can be enslaving and manipulative mythology ="trms">crafted by the ruling class, can be overcome through resistance and demythologizing ='lgc'>='lgc'>==> ='strcls'>***emancipation='lgc'> = (a form of) new ="trms">consumption arenas (that hold a favourable power dynamic for ="trms">consumers)='strcls'>***

mythology ='lgc'>='lgc'>--> ="trms">consumer resistance, emancipation and identity projects

="large lg4" stl="font-size:112%"> neoliberalism='lgc'>:
="lsts lst1">•="trms">community-based meaning of goods
="lsts lst1">•individuals (able of) attaching meaning t[...]