Although consumption has been as old as production historically, its examination as a social issue only emerged towards the end of the 19th century and more prominently in the early 20th century. This delay can be attributed to the fact that consumption was traditionally seen as a passive activity since it was the final stage of precedents like production. Thus, social analyses throughout history have focused more on production processes. However, with the industrial revolution and the significant changes in production processes, consumption also gained importance because there was now surplus production, and how this surplus was to be consumed became a matter of concern. Thus, consumption started to attract more attention from theorists as a social issue.
Lacan and the Desire for Consumption
The role of desire in human psychology and social relations has been deeply explored by the French psychoanalyst Jacques Lacan. Although Lacan’s theory of desire points to a psychoanalytic theory, it also sheds light on the social realm. Manipulation of desires results in the creation of consumption demands, which in turn facilitates the reconfiguration of social relationships.
Today, consumption has become a defining activity for societies and individuals. What one consumes builds their identity. Sometimes, there is an effort to reflect a persona through consumption. In other words, instead of fulfilling physiological needs, there is an attempt to build an ego (self) through consumption.
Lacan’s work is instructive for understanding the interaction between identity formation and consumption. According to Lacan, desire is what remains after needs are met. In this context, Lacan presents the “Mirror Stage” theory to explain the formation of consumer identities. Lacan refers to the symbolic order into which the subject, or individual, is born as “the Other.” This symbolic order is expressed through language. The subject defines themselves through their relationship with this symbolic order. Thus, elements imposed from outside, like cultural and social norms, are internalized by the subject. Lacan refers to this internalization process as “the split of the subject.” As a result, the subject loses their sense of self. The subject sees their desires in the mirror created by the symbolic order. The subject constructs their identity and desires through the reflections of others and perceives not what they have but what they lack in the mirror. The subject defines their desires through this sense of lack and is always in search of fulfilling this lack.
Capitalism constructs the desire for consumption around this element of “lack.” There are continuously needed consumer goods, and when these are acquired, it is falsely suggested that the individual will find happiness. When the necessity of consumption is questioned, efforts to convince individuals that it is a need begin. Consider advertisements, for example, where a constant emphasis on lack is made, followed by the recommendation of a “wonderful” product that will address this lack. But does this consumption bring happiness? No, it is merely a marketing utopia. This utopia can only be accessed through a ticket of consumption. However, the state of deprivation is not resolved after consumption.
The stages can be identified as follows: first, a lack is constructed by communication tools under the control of capital owners. Then, the communication tools ensure that the subject internalizes this lack. The subject who internalizes this lack desires to consume the product offered and engages in consumption. Thus, the subject enters the cycle of consumption. The sense of deprivation felt by the subject does not disappear after consumption. But this is never a problem. Capitalism offers a new product and a new utopia to be achieved through consumption. The subject, running after the utopia of a complete life, writhes in a vicious cycle of dissatisfaction. Eventually, the subject becomes a state of unrest, unsure of what to do with the feeling of dissatisfaction.
Moreover, the system assigns the mission of resolving the subject’s lacks. The subject shapes their life plans and expectations according to these artificial lacks. For instance, consider the dreams of people around us or our own: they likely involve luxury cars, vacation homes, or expensive watches. It is believed that achieving these lacks will fulfill the happiness utopia. While the psychological comfort provided by this illusion is appreciable, the dissatisfaction felt upon reaching it will be devastating. Equating happiness with material acquisition is undoubtedly a fallacy. When considered, it becomes evident that many of the most beautiful things in life are free and found in nature. Watching a sunrise or sunset, walking in a forest, loving animals, or falling in love, for example. However, for a subject caught in the consumption bandwagon, these realities lose their meaning. Deprivation becomes an embarrassing state for the subject. Consequently, they feel guilty but do not think of fighting the social injustice causing this. Regardless of the means, the idea of becoming wealthy and resolving deprivation is dominant. The subject feels compelled to consume, believing that through consumption they will achieve freedom. The bad news is that freedom cannot be bought from a shopping mall.
Sources
Çelik, Deniz (2021), “Kapitalist Söylemde Zevk ve Lacanyen Etik”, bitig Edebiyat Fakültesi Dergisi, C. 1, S. 1, s. 173-181. Şüküroğlu, V. K. (2018). Tüketim Toplumu: Tüketici Kimliği ve Sembolik Tüketim Açısından Bir Değerlendirme. Kastamonu İletişim Araştırmaları Dergisi(1), 1-23. Terry Eagleton, Marx Neden Haklıydı, Yordam Kitap, 2023 Özmen, Erdoğan, Lacan, Ayna Evresi ve Marx, Birikim Yayınları, 2022