The Magic System


ADVERTISING: THE MAGIC SYSTEM¹ – Raymond Williams

In the last hundred years […] advertising has developed from the simple announcements of shopkeepers and the persuasive arts of a few marginal dealers into a major part of capitalist business organization. This is important enough, but the place of advertising in society goes far beyond this commercial context. It is increasingly the source of finance for a whole range of general communication, to the extent that in 1960 our majority television service and almost all our newspapers and periodicals could not exist without it. Further, in the last forty years and now at an increasing rate, it has passed the frontier of the selling of goods and services and has become involved with the teaching of social and personal values; it is also rapidly entering the world of politics. Advertising is also, in a sense, the official art of modern capitalist society: it is what ‘we’ put up in ‘our’ streets and use to fill up to half of ‘our’ newspapers and magazines: and it commands the services of perhaps the largest organized body of writers and artists, with their attendant managers and advisers, in the whole society. Since this is the actual social status of advertising, we shall only understand it with any adequacy if we can develop a kind of total analysis in which the economic, social and cultural facts are visibly related. We may then also find, taking advertising as a major form of modern social communication, that we can understand our society itself in new ways.

It is often said that our society is too materialist, and that advertising reflects this. We are in the phase of a relatively rapid distribution of what are called ‘consumer goods’, and advertising, with its emphasis on ‘bringing the good things of life’, is taken as central for this reason. But it seems to me that in this respect our society is quite evidently not materialist enough, and that this, paradoxically, is the result of a failure in social meanings, values and ideals.

It is impossible to look at modern advertising without realising that the material object being sold is never enough: this indeed is the crucial cultural quality of its modern forms. If we were sensibly materialist, in that part of our living in which we use things, we should find most advertising to be of an insane irrelevance. Beer would be enough for us, without the additional promise that in drinking it we show ourselves to be manly, young in heart, or neighbourly. A washing-machine would be a useful machine to wash clothes, rather than an indication that we are forward-looking or an object of envy to our neighbours. But if these associations sell beer and washing-machines, as some of the  evidence suggests, it is clear that we have a cultural pattern in which the objects are not enough but must be validated, if only in fantasy, by association with social and personal meanings which in a different cultural pattern might be more directly available. The short description of the pattern we have is magic: a highly organized and professional system of magical inducements and satisfactions, functionally very similar to magical systems in simpler societies, but rather strangely coexistent with a highly developed scientific technology.

This contradiction is of the greatest importance in any analysis of modern capitalist society. The coming of large-scale industrial production necessarily raised critical problems of social organization, which in many fields we are still only struggling to solve. In the production of goods for personal use, the critical problem posed by the factory of advanced machines was that of the organization of the market. The modern factory requires not only smooth and steady distributive channels (without which it would suffocate under its own product) but also definite indications of demand without which the expensive processes of capitalization and equipment would be too great a risk. The historical choice posed by the development of industrial production is between different forms of organization and planning in the society to which it is central. In our own century, the choice has been and remains between some form of socialism and a new form of capitalism. In Britain, since the 1890s and with rapidly continuing emphasis, we have had the new capitalism, based on a series of devices for organizing and ensuring the market. Modern advertising, taking on its distinctive features in just this economic phase, is one of the most important of these devices, and it is perfectly true to say that modern capitalism could not function without it.

Yet the essence of capitalism is that the basic means of production are not socially but privately owned, and that decisions about production are therefore in the hands of a group occupying a minority position in the society and in no direct way responsible to it. Obviously, since the capitalist wishes to be successful, he is influenced in his decisions about production by what other members of the society need. But he is influenced also by considerations of industrial convenience and likely profit, and his decisions tend to be a balance of these varying factors. The challenge of socialism, still very powerful elsewhere but in Britain deeply confused by political immaturities and errors, is essentially that decisions about production should be in the hands of the society as a whole, in the sense that control of the means of production is made part of the general system of decision which the society as a whole creates. The conflict between capitalism and socialism is now commonly seen in terms of a competition in productive efficiency, and we need not doubt that much of our future history, on a world scale, will be determined by the results of our competition. Yet the conflict is really much deeper than this, and is also a conflict between different approaches to and forms of socialism. The fundamental choice that emerges, in the problems set to us by modern industrial production, is between man as consumer and man as user. The system of organized magic which is modern advertising is primarily important as a functional obscuring of this choice.

‘CONSUMERS’

The popularity of ‘consumer’, as a way of describing the ordinary member of modern capitalist society in a main part of his economic capacity, is very significant. The description is spreading very rapidly, and is now habitually used by people to whom it ought, logically, to be repugnant. It is not only that, at a simple level, ‘consumption’ is a very strange description of our ordinary use of goods and services. This metaphor drawn from the stomach or the furnace is only partially relevant even to our use of things. Yet we say ‘consumer’, rather than ‘user’, because in the form of society we now have, and in the forms of thinking which it almost imperceptibly fosters, it is as consumers that the majority of people are seen. We are the market, which the system of industrial production has organized. We are the channels along which the product flows and disappears. In every aspect of social communication, and in every version of what we are as a community, the pressure of a system of industrial production is towards these impersonal forms.

Yet it is by no means necessary that these versions should prevail, just because we use advanced productive techniques. It is simply that once these have entered a society, new questions of structure and purpose in social organization are inevitably posed. One set of answers is the development of genuine democracy, in which the human needs of all the people in the society are taken as the central purpose of all social activity, so that politics is not a system of government but of self-government, and the systems of production and communication are rooted in the satisfaction of human needs and the development of human capacities. Another set of answers, of which we have had more experience, retains, often in very subtle forms, a more limited social purpose. In the first phase, loyal subjects, as they were previously seen, became the labour market of industrial ‘hands’. Later, as the ‘hands’ reject this version of themselves, and claim a higher human status, the emphasis is changed. Any real concession of higher status would mean the end of class-society and the coming of socialist democracy. But intermediate concessions are possible, including material concessions. The ‘subjects’ become the ‘electorate’, and ‘the mob’ becomes ‘public opinion’.

Decision is still a function of the minority, but a new system of decision, in which the majority can be organized to this end, has to be devised. The majority are seen as ‘the masses’, whose opinion, as masses but not as real individuals or groups, is a factor in the business of governing. In practical terms, this version can succeed for a long time, but it then becomes increasingly difficult to state the nature of the society, since there is a real gap between profession and fact. Moreover, as the governing minority changes in character, and increasingly rests for real power on a modern economic system, older social purposes become vestigial, and whether expressed or implied, the maintenance of the economic system becomes the main factual purpose of all social activity. Politics and culture become deeply affected by this dominant pattern, and ways of thinking derived from the economic market — political parties considering how to sell themselves to the electorate, to create a favourable brand image; education being primarily organized in terms of a graded supply of labour; culture being organized and even evaluated in terms of commercial profit — become increasingly evident.

Still, however, the purposes of the society have to be declared in terms that will command the effort of a majority of its people. It is here that the idea of the ‘consumer’ has proved so useful. Since consumption is within its limits a satisfactory activity, it can be plausibly offered as a commanding social purpose. At the same time, its ambiguity is such that it ratifies the subjection of society to the operations of the existing economic system. An irresponsible economic system can supply the ‘consumption’ market, whereas it could only meet the criterion of human use by becoming genuinely responsible: that is to say, shaped in its use of human labour and resources by general social decisions. The consumer asks for an adequate supply of personal ‘consumer goods’ at a tolerable price: over the last ten years, this has been the primary aim of British government. But users ask for more than this, necessarily. They ask for the satisfaction of human needs which consumption, as such can never really supply. Since many of these needs are social — roads, hospitals, schools, quiet — they are not only not covered by the consumer ideal: they are even denied by it, because consumption tends always to materialize as an individual activity. And to satisfy this range of needs would involve questioning the autonomy of the economic system, in its actual setting of priorities. This is where the consumption ideal is not only misleading, as a form of defence of the system, but ultimately destructive to the broad general purposes of the society.

Advertising, in its modern forms, then operates to preserve the consumption ideal from the criticism inexorably made of it by experience. If the consumption of individual goods leaves that whole area of human need unsatisfied, the attempt is made, by magic, to associate this consumption with human desires to which it has no real reference. You do not only buy an object: you buy social respect, discrimination, health, beauty, success, power to control your environment. The magic obscures the real sources of general satisfaction because their discovery would involve radical change in the whole common way of life.

Of course, when a magical pattern has become established in a society, it is capable of some real if limited success. Many people will indeed look twice at you, upgrade you, upmarket you, respond to your displayed signals, if you have made the right purchases within a system of meanings to which you are all trained. Thus the fantasy seems to be validated, at a personal level, but only at the cost of preserving the general unreality which it obscures: the real failures of the society which however are not easily traced to this pattern.

It must not be assumed that magicians — in this case, advertising agents — disbelieve their own magic. They may have a limited professional cynicism about it, from knowing how some of the tricks are done. But fundamentally they are involved, with the rest of the society, in the confusion to which the magical gestures are a response. Magic is always an unsuccessful attempt to provide meanings and values, but it is often very difficult to distinguish magic from genuine knowledge and from art. The belief that high consumption is a high standard of living is a general belief of the society. The conversion of numerous objects into sources of sexual or pre-sexual satisfaction is evidently not only a process in the minds of advertisers, but also a deep and general confusion in which much energy is locked.

At one level, the advertisers are people using certain skills and knowledge, created by real art and science, against the public for commercial advantage. This hostile stance is rarely confessed in general propaganda for advertising, where the normal emphasis is the blind consumption ethic (‘Advertising brings you the good things of life’), but it is common in advertisers’ propaganda to their clients. ‘Hunt with the mind of the hunter’, one recent announcement begins, and another, under the heading ‘Getting any honey from the hive industry?’, is rich in the language of attack:

One of the most important weapons used in successful marketing is advertising. Commando Sales Limited, steeped to the nerve ends in the skills of unarmed combat, are ready to move into battle on any sales front at the crack of an accepted estimate. These are the front line troops to call in when your own sales force is hopelessly outnumbered by the forces of sales resistance. This is the structure of feeling in which ‘impact’ has become the normal description of the effect of successful communication, and ‘impact’ like ‘consumer’ is now habitually used by people to whom it ought to be repugnant. What sort of person really wants to ‘make an impact’ or create a ‘smash hit’, and what state is a society in when this can be its normal cultural language?

It is indeed monstrous that human advances in psychology, sociology and communication should be used or thought of as powerful techniques against people, just as it is rotten to try to reduce the faculty of human choice to ‘sales resistance’. In these respects, the claim of advertising to be a service is not particularly plausible. But equally, much of this talk of weapons and impact is the jejune bravado of deeply confused men. It is in the end the language of frustration rather than of power. Most advertising is not the cool creation of skilled professionals, but the confused creation of bad thinkers and artists. If we look at the petrol with the huge clenched fist, the cigarette against loneliness in the deserted street, the puppet facing death with a life-insurance policy (the modern protection, unlike the magical symbols painstakingly listed from earlier societies), or the man in the cradle which is an aeroplane, we are looking at attempts to express and resolve real human tensions which may be crude but which also involve deep feelings of a personal and social kind.

The structural similarity between much advertising and much modern art is not simply copying by the advertisers. It is the result of comparable responses to the contemporary human condition, and the only distinction that matters is between the clarification achieved by some art and the displacement normal in bad art and most advertising. The skilled magicians, the masters of the masses, must be seen as ultimately involved in the general weakness which they not only exploit but are exploited by. If the meanings and values generally operative in the society give no answers to, no means of negotiating, problems of death, loneliness, frustration, the need for identity and respect, then the magical system must come, mixing its charms and expedients with reality in easily available forms, and binding the weakness to the condition which has created it. Advertising is then no longer merely a way of selling goods, it is a true part of the culture of a confused society.

¹From R. Williams, Problems in Materialism and Culture (London: Verso, 1980) pp. 184—91.

 

 

 

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