Consumerism
In contemporary American culture, consuming is as authentic as it gets. Advertisements, getting a bargain, garage sales, and credit cards are firmly entrenched pillars of our way of life. We shop on our lunch hours, patronize outlet malls on vacation, and satisfy our latest desires with a late-night click of the mouse.1
Yet for all its popularity, the shopping mania provokes considerable dis-ease: many Americans worry about our preoccupation with getting and spending. They fear we are losing touch with more worthwhile values and ways of living. But the discomfort rarely goes much further than that; it never coheres into a persuasive, well-articulated critique of consumerism. By contrast, in the 1960s and early '70s, a far-reaching critique of consumer culture was a part of our political discourse. Elements of the New Left, influenced by the Frankfurt School, as well as by John Kenneth Galbraith and others, put forward a scathing indictment. They argued that Americans had been manipulated into participating in a dumbed-down, artificial consumer culture, which yielded few true human satisfactions.
For reasons that are not hard to imagine, this particular approach was short-lived, even among critics of American society and culture. It seemed too patronizing to talk about manipulation or the "true needs" of average Americans. In its stead, critics adopted a more liberal point of view, and deferred to individuals on consumer issues. Social critics again emphasized the distribution of resources, with the more economistic goal of maximizing the incomes of working people. The good life, they suggested, could be achieved by attaining a comfortable, middle-class standard of living. This outlook was particularly prevalent in economics, where even radical economists have long believed that income is the key to well-being. While radical political economy, as it came to be called, retained a powerful critique of alienation in production and the distribution of property,
Yet for all its popularity, the shopping mania provokes considerable dis-ease: many Americans worry about our preoccupation with getting and spending. They fear we are losing touch with more worthwhile values and ways of living. But the discomfort rarely goes much further than that; it never coheres into a persuasive, well-articulated critique of consumerism. By contrast, in the 1960s and early '70s, a far-reaching critique of consumer culture was a part of our political discourse. Elements of the New Left, influenced by the Frankfurt School, as well as by John Kenneth Galbraith and others, put forward a scathing indictment. They argued that Americans had been manipulated into participating in a dumbed-down, artificial consumer culture, which yielded few true human satisfactions.
For reasons that are not hard to imagine, this particular approach was short-lived, even among critics of American society and culture. It seemed too patronizing to talk about manipulation or the "true needs" of average Americans. In its stead, critics adopted a more liberal point of view, and deferred to individuals on consumer issues. Social critics again emphasized the distribution of resources, with the more economistic goal of maximizing the incomes of working people. The good life, they suggested, could be achieved by attaining a comfortable, middle-class standard of living. This outlook was particularly prevalent in economics, where even radical economists have long believed that income is the key to well-being. While radical political economy, as it came to be called, retained a powerful critique of alienation in production and the distribution of property,