Spectacle (Situationism)

The spectacle is a central notion in the Situationist theory, developed by Guy Debord in his 1967 book, The Society of the Spectacle. In its limited sense, spectacle means the mass media, which are "its most glaring superficial manifestation." Debord said that the society of the spectacle came to existence in the late 1920s.

The critique of the spectacle is a development and application of Karl Marx's concept of fetishism of commodities, reification and alienation, and the way it was reprised by György Lukács in 1923. In the society of the spectacle, the commodities rule the workers and the consumers instead of being ruled by them. The consumers are passive subjects that contemplate the reified spectacle.

In its limited sense, spectacle means the mass media, which are "its most glaring superficial manifestation." Debord said that the society of the spectacle came to existence in the late 1920s. This is the period in which modern advertising and public relations were introduced, most significantly with the innovative techniques developed by Edward Bernays in his campaigns for the tobacco industry. In his 1928 book Propaganda, Bernays theorized the "conscious and intelligent manipulation of the organized habits and opinions of the masses." The critique of the society of the spectacle shares many assumptions and arguments with the critique of the culture industry made by Adorno and Horkheimer in 1944.

With The Society of the Spectacle, Debord attempted to provide the Situationist International (SI) with a Marxian critical theory. The concept of "the spectacle" expanded to all society the Marxist concept of reification drawn from the first section of Karl Marx's Capital, entitled The Fetishism of Commodities and the Secret thereof and developed by György Lukács in his work, History and Class Consciousness. This was an analysis of the logic of commodities whereby they achieve an ideological autonomy from the process of their production, so that “social action takes the form of the action of objects, which rule the producers instead of being ruled by them.” Developing this analysis of the logic of the commodity, The Society of the Spectacle generally understood society as divided between the passive subject who consumes the spectacle and the reified spectacle itself.

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