Due to the explosion of the new media, the ads are not anymore only in the street they are everywhere: TV, internet, street, underground (even papers is now transform by screen)… if you do a journey, you actually not going to notice them anymore. Or you can ignore them but they are still a part of the landscape. They would not specially catch your attention. All theses images for us could be part of inspiration, or could grow up our mind but there are only here to make us buy, to make us think you need something you don’t need. Moreover in our developed country.
Arnaud Petre is a neuromarketing researcher at UCL, he studies the brain Impact in the daily life and has done a research on our brain impact on advertising. He find out that nowadays, we see, hear, or read on average 350 advertising by day but internet is considerably increasing the numberer of ads we can see in a day.
Again Baudrillard goes further : “The futility of everything that comes to us from the media is the inescapable consequence of the absolute inability of that particular stage to remain silent. Music, commercial breaks, news flashes, adverts, news broadcasts, movies, presenters—there is no alternative but to fill the screen; otherwise there would be an irremediable void.... That’s why the slightest technical hitch, the slightest slip on the part of the presenter becomes so exciting, for it reveals the depth of the emptiness squinting out at us through this little window.”
Mark Poster, inspired by Gilles Deleuze's thought, explains that our lives is increasingly mediated by technologies.
As Baudrillard position Mark Poster argues that the effect of electronic mediation exerts on the way we perceive ourselves a reality.
IN one hand Emmanuel Levinas from his book "totality and infinity"
We shall try to show that the relation between the same and the other—upon which we seem to impose such extraordinary conditions—is language (TI 39).
In an other hand Heidegger turned to the exegesis of historical texts, especially of the Presocratics, but also of Kant, Hegel, Nietzsche and Hölderlin, and to poetry, architecture, technology, and other subjects. Instead of looking for a full clarification of the meaning of being, he tried to pursue a kind of thinking which was no longer “metaphysical.” He criticized the tradition of Western philosophy, which he regarded as nihilistic, for, as he claimed, the question of being as such was obliterated in it. He also stressed the nihilism of modern technological culture. By going to the Presocratic beginning of Western thought, he wanted to repeat the early Greek experience of being, so that the West could turn away from the dead end of nihilism and begin anew. His writings are notoriously difficult. Being and Time remains his most influential work.