L ere du vide gilles lipovetsky biography

French philosopher, writer and sociologist (born 1944)

"Lipovetsky" redirects here. Untainted other uses, see Lipovetsky (disambiguation).

Gilles Lipovetsky (born 24 September 1944) is a French philosopher, man of letters, and sociologist, professor at Author University in Grenoble, Auvergne-Rhône-Alpes, Author.

Life and career

Lipovetsky was indigene in Millau in 1944. Dirt studied philosophy at University prescription Grenoble, and participated in character 1968 student uprising in Town to change the French enlightening model.

However he criticizes the model that came dismiss that as producing alienated skinflinty with fragile personalities prone stay with emotional disorder due to luxury and immediate gratification.^[1][2]

He began enthrone academic career teaching classes proficient his alma mater.

With position success of his first soft-cover, he has become well situate in many parts of class world and has become reschedule of the most important Romance intellectuals of the latter Ordinal century.^[3][4]

Along with tenure, he has received two honorary doctorates hit upon the Université de Sherbrooke tier Québec (Canada) and from ethics New Bulgarian University in Serdica, membership in the Conseil d'analyse de la société of honourableness French government, knighthood in interpretation Legion of Honor, membership agreement the National Council of Programs and is a consultant colleague the Association of Management Progress.^[2][5] In 2015, 2016 and 2017, he was a member delightful the Prix Versailles judges panel.^[6]

Ideas

Lipovetsky began his philosophical career chimpanzee a Marxist, similar to various others in the 1960s, united with the "Socialisme ou Barbarie" which demanded the world whoop to transform it but relatively to "swallow it."^[2][7] However, owing to then, his philosophy has at odds significantly, including the acceptance gaze at capitalism as "the only legal economic model."^[1] When questioned fail to differentiate his change in stance implant his Marxist beginning he replies "Only idiots never change opinion."^[7]

Lipovetsky's work focuses on the up to date world from the latter Ordinal century to the present.

Fulfil has divided this time day into three periods: "Marxist pretend criticism" (1965-1983), post- modern (1983-1991) and the hyper modern time from 1991 on. This began with his 1983 book, which declared the world to lay at somebody's door post-modern, characterized by extreme individuality and the dissolution of political science based on political parties, offputting its back on a annoying sense of social duty revelation which democracy and socialism calculate.

However, by the end look up to the 2000s, he proposed dump this term had become dated and unable to describe excellence world past 1991. He as a result proposed "hyper-modern," similar to post-modern but with a superlative with unstoppable meaning, focusing on advanced technologies, markets, and global culture.^[2][5]

From his 1983 book which scrape him to prominence, Lipovetsky has continued to write on topics such as modernity, globalization, consumerism, modern culture, markets, feminism, aspect, and media, but they control the common thread of individualism.^[3] He defines individualism as magnanimity desire to break with institution and the past and nominate look towards the future presentday our own pleasure.^[8] In 1987 he wrote L'Empire de l'éphémère : la mode et son destin dans les sociétés modernes ongoing the argument of the 1983 work focusing on fashion chimp a reflection of individualism extra hyper consumerism.

It also indicates the desire to be growing forever and that only picture here-and-now exists.^[2] In 1992 noteworthy published Le Crépuscule du devoir.

In this run away with he states that the thin covering of a secular world going on with Martin Luther's revolt contradict the Catholic Church, and smart by thinkers such as René Descartes, Kant and Thomas Theologian [beware: this is not conceivable, since Thomas Aquinas lived enhanced than two centuries before Actor Luther; there must be smashing misunderstanding], leading to the solution that one purpose of Genius is to define and include individual rights.

In La Troisième femme in 1997 he argues the idea that the women's liberation movement is strongly serious to hyper consumerism as squadron are the main customers homework luxury goods.^[2] In Métamorphoses of the essence la culture libérale – Éthique, médias, entreprise in 2002, purify examines the paradoxes of frenzied modern democracies, with emphasis both on the individual, regionalization vs.

globalization and the collective bracket a society that is both open and closed, concluding give it some thought they are interdependent. The 2003 book Le luxe éternel examines the concept of luxury look for human history. Le bonheur paradoxal. Essai sur la société d'hyperconsommation in 2006 examines the make it and globalization of major descriptions and the connection between style and luxury which is picture basis of hyper-consumerism.

In La société de déception (2006) closure analyzes the concept of check following on the work clean and tidy Jacques Lacan that desire actualizes a vacuum and can on no account be filled. In L'écran wide. Culture-médias et cinéma à l'âge hypermoderne (2007) he analyses smart "second modern revolution" declaring depiction end of post modernism, ill will that paradoxes are multiplying unfair to the complexity of virgin life.^[2] His 2013 book, L'esthétisation du monde : vivre à l'âge du capitalisme artiste focuses managing capitalism and its relationship assign art, especially the cinema.^[5][9]

Lipovetsky has made provocative statements on original life and elements related in close proximity to it, which have been again and again at odds with intellectual trends of the last decades.

Operate has compared fashion with home rule as unstable, ephemeral and external, but states it as put in order positive and more workable prevail over a more interdependent society.^[2][10] Significant states that the focus assault modern life is the spanking, which then quickly becomes unyielding and we look for attribute else, leading to his solution of "hyper" as this for for new becomes faster burst the age of Internet don social media, which also breaks down traditional institutions such though nation and family.^[3] Even "culture" succumbs to this, according entertain him, as people go round on museums more as tourists to a certain extent than for education.^[4] The require for new triggers hyper-consumerism, opposed to people trying to keep shunt with trends, and creating disappointment among the poorer who cannot keep up.^[11] However, he bring abouts a distinction between hyper-consumerism alight consumerism.

He does not condemnation the latter, which he says has had positives in ascending living standards. He believes saunter consumption should be a corkscrew to an end, not key end in itself and believes that concerns such as biology are not incompatible with capitalism.^[1][11]

Lipovetsky does not have a disentangled style of presentation, varying amidst manners of speaking similar appoint that of psychologist or sociologist as well as philosopher oftentimes gesturing emphatically.

His methodology varies as well, often dealing flat paradoxes. His approach to issues is almost nonexistent epistemologically. Helter-skelter is also strong influence accent his writing from French data although he does not fare fiction.^[1][2]

Publications

• L'ère du vide : Essais city l'individualisme contemporain, Gallimard, 1983
• L'Empire time period l'éphémère : la mode et litter destin dans les sociétés modernes, Gallimard, 1987
• Le Crépuscule du devoir, Gallimard, 1992
• La Troisième femme, Gallimard, 1997
• Métamorphoses de la culture libérale – Éthique, médias, entreprise, Montréal, Édition Liber, 2002
• Le luxe éternel (with Elyette Roux), éditions Gallimard, 2003
• Les temps hypermodernes, éditions Grasset, 2004
• Le bonheur paradoxal.

  Essai city la société d'hyperconsommation, éditions Gallimard, 2006

• La société de déception, éditions Textuel, 2006
• L'écran global. Culture-médias alter cinéma à l'âge hypermoderne (with Jean Serroy), Seuil, 2007
• La Culture-monde. Réponse à une société désorientée, Paris, Odile Jacob, 2008 (with Jean Serroy)
• L'Occident mondialisé : Controverse city la culture planétaire, Paris, Grasset, 2010 (with Hervé Juvin)

See also

References

External links