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Miletos, a small town on the Greek island group of the century to the SM-6 is the place bermulanya story about the conquest of nature by man. In the city that fall Sebermula arkhaik myths about nature in the form of myth, fable or belief. Since that time people immediately rise from kungkungan culture mitologis understand and try to use to describe the world. Natural history of subjugation under the gaze and resourceful mind scrolling. Sokrates, great Greek philosopher, this business with the state motto which is very popular, Know thyself. One of the students Sokrates, Plato, while reflect the thinking of teachers, draw a line more sharply on the concept of man. According to Plato, human beings consist of 3 levels of function that is, the body (epithymia), will (thymos) and the ratio (logos). Ratio is the highest level, as well as manage and covers the functions of others. Plato views about this man took him to the conception of the ideal level with the analog function in humans. First, the leaders (with the ratio of analog). Second, the soldiers (analog with the will). Third, farmers and carpenters (with analog body) (Aaron Hadiwijono, 1994: 43-44). With this conception, such as Plato reinforce confidence subjektivitas human culture with the construction (the state) on the ratio of the footing. History of philosophy until the next revolving at one point that has important meaning for the birth of the era of modernity. Triggered by movement of the century Italian humanism to M-14, Renaissance was born in response to the kejumudan and rigidity of thought mid-century. Renaissance means re-birth, bringing the spirit of the exemption of religious dogma is frozen during the mid-century; the courage to accept and face the real world; confidence with the ability to find their own truth; rise again learn classical literature and culture; and wishes the dignity and the dignity of man (Aaron Hadiwijono , 1994: 11-12). Important meaning in the history of Renaissance philosophy is a Western role as the seedbed seed century enlightenment to the M-18 which is the modern embryo culture. A philosopher of great influence on the set this time is René Descartes, Mr. rationalism, as well as a major architect of modern philosophy. By adopting and mensintesakan thinking philosopher-philosopher earlier, Descartes berambisi build knowledge of the method is applied to any form of knowledge. According to him, the certainty of truth can be obtained through a methodical strategy skepticism. With the halt of all things, Descartes wanted to find the things that still can not doubt. That is the certainty that we are in doubt about everything. Famous formulation of this idea is diktum Descartes, Cogito ergo sum, I think I have it. Diktum With this, the ratio is believed capable of once again the strength metafisis and transendental. Ability ratio which is the key to this is the truth of knowledge and modern culture. History of modern culture maturity shown by the next thought two German philosopher, Immanuel Kant and Frederich Hegel. Through this second trust values modernism ditancapkan flow in the history of the world. Kant with the idea that you have absolute terberi (category). Hegel's philosophy of identity (absolute idealism) (Ahmad Sahal, 1994: 13). Construction of modern culture and stand upright with the principles of the ratio, the subject, identity, ego, totality, absolute ideas, linear progress, objectivity, autonomy, emancipation and the binary opposition. History of thought and culture that is built on the principles of modernity to further penetrate various areas of life. Modern art as the present strength emansipatoris take the new reality in the human. (Awuy, 1995: 41). Meanwhile in the world of science and culture, modernity marked by the development of technology which is very rapid, the invention of theories of contemporary physics, about the triumph of capitalism, consumerism, merebaknya mass culture, popular culture, industry information maraknya television, newspapers, advertisements, movies, internet development concept nation-state (state-nation), democratization and pluralism. But in the current appearance, and teak modernism began to reveal the truth itself: full of contradictions, ideological, and thus bear a variety of pathological modernism. This is the modernism that has reached the status hegemonis victory since the United States and its allies in World War II (Ariel Heryanto, 1994: 80), ie, that modernism is not as rich in character at the beginning of birth, but figured that modernism monoton, positivistik, teknosentris and rasionalistik; modernism sure that the fanatics on the history of linear progress, absolute truth of scientific, engineering sophistication that diidealkan community, and strict standardization of knowledge and production systems. Main elements of modernism: the ratio, and science antropomorphisme, and thus cause a reduction totalisasi human marrow. It is true, on the one hand modernism has given contributions to building human culture familiar with the subject of autonomy, technological progress, industrialization, information dissemination, enforcement of human rights and democratization. But on the other hand, modernism has also caused the birth of various pathology: dehumanisasi, alienasi, discrimination, racism, unemployment, the difference canyon rich and poor, materialism, consumerism, two-time World War, the threat of nuclear and economic and cultural hegemony. Variety of pathology which is the reason for this is the important thought postmodernisme claim against modernism. Impressions-impressions in the minds of shelter under the umbrella postmodernisme in many areas of life: art, literature, politics, economics, architecture, sociology, anthropology and philosophy in fact can be tracked far to the flow history of modernism itself. Birth of a variety of new forms of reality: earth art, avant garde art, video art, marginal literature, literature that is silent, dekonstruksi architecture, anthropology awareness, Thomas Kuhn and the paradigm of rebellion since the modern philosophy of Nietzsche, Husserl, Heidegger, to Mahzab Frankfrut is seed - postmodernisme birth of the seed of thought. Especially in the world of philosophy, postmodernisme get pendasaran ontologis and epistemologis, by Jean Francois Lyotard thought a French philosopher. Through the book which is a research report on the conditions computerization Quebec, Canada, The Postmodern Condition: A Report on Knowledge (1984), Lyotard reject the radical idea of the basic modern philosophy since the Renaissance era to the current principles of unity dilegitimasikan by ontologis (Awuy, 1995: 158). According to Lyotard, in a world that is influenced by advances in technology, principles of unity ontologis is not relevant anymore. Power-has been divided and spread the blessings for the democratization of technology. Therefore the principle of unity must ontologis in delegitimasi with the principles paralogi. Paralogi means that the principle of reality receive diversity, the elements, the game logikanya with each each other without having to repress or control (Awuy, 1995: 161). Exactly chess, where every pawn has rules and steps apart, without having to disrupt the other pawn. Conditions, such as Susan Sontag said an art critic is an indication of the birth of a new sensibilitas: namely an awareness of the complexity, play and enjoy the reality together, to persevere without a win or menaklukan other realities (Lash, 1990: 234). More Lyotard states the principles that uphold modernism: the ratio, ego, absolute idea, totality, teleology, binary opposition, the subject, the linear progress of history disebutnya Grand narrative has lost legitimacy (Awuy, 1995: 158-161). The stories of modernism is not only a surefire vizor stark, mistifikasi, that is ideological, exploitative, and dominatif cast. From different directions with a focus on philosophy language Jacques Derrida, a French philosopher of others, agreed with Lyotard. Derrida propose a strategy review assumptions of modernism seems to have terberi with dekonstruksi. Dekonstruksi strategy is to check the structures that form in the paradigm of modernism always dimapankan boundaries and does ditunggalkan (Ahmad Sahal, 1994: 21). With dekonstruksi, the stories of modernity is, dirongrong and disingkap nature paradoksnya. More dekonstruksi would bring the dimensions in the bottom of the totality modernism. Logical implications of this strategy is melumernya limits which have maintained the concept-metaphors, truth, fiction, philosophy, poetry, and the game-seriousness. Discourse-a discourse which had previously suppressed: ethnic groups, the feminist, third world, black race, gay groups, hippies, punk, or care about the environment movement is now starting to be. With dekonstruksi, the history of modernism would appear without a mask, as is. Strategies that full emancipation is also encouraging that a historian French philosopher Michel Foucault mistifikasi to disclose the relationship of knowledge and power that disodorkan modernism. Unlike the view of modernism that the distingsi between pure knowledge and ideological knowledge, Foucault states of knowledge and power are two sides the same currency. There is no knowledge without power vice versa. Then according to Foucault power is understood not as the Weberian or Marxian. The Weberian understanding of power as the ability to influence the subjective lain.Sementara the Marxian understanding of power as material artefacts that can be mastered and used to oppress other classes. The intelligent Foucault states that in the era of the dihidupi by the development of science and technology, such as at this time, power is not an institution, or the power structure of the squash. Power does not belong, do not have, but it is a complex relationship that spread and present everywhere (Ahmad Sahal, 1994: 17). View of power / knowledge is not, does not dominate and spread is then brought Foucault to reject the assumption that the ratio of critical-Kantian universal style. For the ratio is not universal, as be expressed as Charles Baudelaire, French poet there is a response to the modernism that is another: ironi.Karenanya Foucault not at berambisi build theories of universal. He chose to read on the size of the micro realities. Themes such as prison, not plural, madman, hospitals, barracks, army barracks, factories, sex, and patient selection is a criminal disadarinya. And with this choice, Foucault once again confirm the spirit of emancipation of the oppressed has been preceded by Lyotard and Derrida. Finally, a voice that tries to read and reveal changes in contour modernism is Jean Baudrillard. French philosopher to take this slightly different way with the preceding. With the take over of thought Marcel Mauss, Georges Bataille, Karl Marx, Roland Barthes and Baudrillard Marshal McLuhann analyze focus ranah culture of modernism. Have a period of decline that it shows the diskontinuitas cultural reality in society today. Through his book Simulations (1983), Baudrillard introduce the characters typical Western society today as the simulation community. These are the people who live with the chaos cross-code, sign, and the model is set as production and reproduction in a simulacra (Lechte, 1994: 235). Simulacra is a space where the mechanism simulation in progress. Baudrillard refers, there are three levels of simulacra (Baudrillard, 1983:54-56). First, the simulacra of progress since the Renaissance era to the beginning of Industrial Revolution. Simulacra at this level is a representation of the various elements of natural relations of life. Second, a simulacra progress along with the development of this era industrialisasi.Pada levels, has been a shift in mechanism due to the impact of negative representations industrialization. Third, the simulacra of birth as a consequence of the science and information technology. Simulacra at this level is a cross-existent chaos marks, images and cultural codes that no longer refers to the representation. Furthermore, in the simulation mechanism, the human in space dijebak reality that deems significant, and indeed all engineering and full. This is a pseudo-reality space antitesis kind of representation in discourse representation dekonstruksi Derrida. With a simple example Baudrillard describes the simulation with the analogy of the world map. According to him, when in real space, a map is a representation of a region, in a simulation mechanism that is otherwise occur. Map precede region. Realities of social, cultural, even political, built based on models that have been made before. In the simulation, not a reality that mirror reality, but models (Baudrillard, 1987: 17). Barbie dolls, figures Rambo, telenovela, television ads, Doraemon or Mickey Mouse is a model reference value and meaning of social culture today. Discourse in the simulation, the reality people inhabit space, where the difference between real and fantasy, the original false and very thin. The world made such a world-Disneyland, Universal Studios, China Town, Las Vegas or Beverlly Hills, which is the model of quasi-reality-American representation is most appropriate to describe this situation. Through television, film and advertising, the world simulations appear perfect. This is the space that is no longer concerned with real categories, cast, correct, incorrect, reference, representation, facts, images, production or reproduction of all dissolved into chaos in the cross-signs (Baudrillard, 1987: 33). The development of science and technology adults with micro processor, memory banks, remote control, telecard, laser disc, according to Baudrillard and the Internet can not only extend the body or the human nerve system, but even more fantastic again, able to reproduce reality, past and Nostalgia; create a new reality with made in the image-image; conjure fantasy, illusion halusinasi even become a reality, and reality to replicate in a diskette or memory bank. Furthermore, the reality that the new technology has overcome the reality that indeed, and become the new reference model for the community. The image more convincing rather than facts. More reliable and a dream rather than day-to-day reality. This is the world hiperrealitas: the reality that excess, explode, pseud. With television and mass media, for example, artificial reality (image-image) seems more real than the reality of the original. Rambo figures, Barbie dolls, Jurrasic Park, Star Trek Voyager or the image-the image is made visible and closer to real than the existence of our own neighbors. In conditions like this, reality, truth, facts and objectivity lost existence. Hiperrealitas is reality itself (Baudrillard, 1983: 183). That is, the era of dituntun by reality models without origin and reference (Baudrillard, 1983:2). Where, the real can not simply reproduced, but always and always reproduced (Baudrillard, 1983: 146). Meanwhile, in his book Symbolic Exchange and Death (1993) Baudrillard states that in line with changes in community structure of the simulation, has been a shift in the value of signs in contemporary society today that is of the value-to-value and exchange value to a sign-and-value symbol. Departure from the analysis of the production community with Marx concepts: the value-for (use-value), value-exchange (exchange-value) of the Commodity fetishism, social class, the theory of gift (gift) and Marcell Mauss theory expenditure (purchase) Georges Bataille, Baudrillard thought menyempal finally thought of the preceding and take the road itself. He stated that in this community konsumeristik adults, and value-for-value exchange, as Marx suggested, is no longer can be believed. Meanwhile, from Mauss and Bataille, Baudrillard agreed that the consumption of human activity is actually based on the principle of non-utilitarian (Lechte, 1994: 233). Now, according to Baudrillard, is the era of the triumph of the value of signs and symbols of value-ditopang by meledaknya image and meaning by the mass media and technology development. No longer considered something based on the benefits or costs, but based on the prestige and significance simbolisnya (Lechte, 1994: 234). Refer to Marx, there are two value-marks in the history of human culture that is, value-for (use-value) and value-exchange (exchange-value). Value is a value-for asali natural that there are in each object. Based on the benefits, each object has to be regarded for the sake of men. These values underlie the culture of the early community. Then with the development of capitalism, the birth of a new exchange-value. Exchange-value in capitalist society has a key position because there was born the concept of the commodity. With the concept of commodities, all things considered based on the value-tukarnya. Meanwhile, according to Baudrillard, there have been changes in the structure of Western society today. Western society today is a consumer society: a society hungry consume all things not only real-object, but also the object-sign. These are the people who live with the convenience and welfare provided by the development of capitalism-up, progress in science and technology, media and advertising explosion. Sign into one of the key elements of the consumer society. In line with that, Baudrillard change periodisasi Marx made about the level of community development: feudal society, capitalist society and communist society, a primitive society, community and society hierarkis mass. According to Baudrillard, in a primitive society, there is no sign of the element. Objects are natural and purely based on usage. Next hierarkis in the community, there is little sign in the circulation element of a cultural symbol of the new growth. When this is the principle value of birth-rates. Finally, in the mass circulation signs dominate all facets of life. In mass society, the media created the explosion of extraordinary significance to the real reality. This is the moment when the object is no longer views the benefits or value-tukarnya, but the meaning and value-simbolnya (Baudrillard, 1993: 68-70). Departure from the above analysis of Marx, and with the condition read this adult Western society, Baudrillard states that in the information society-capitalism (late capitalism) nowadays, and value-for-value exchange has been defeated by a new value, that is, the sign-value and value -symbol. Sign-value and value-symbol, which was born simultaneously with the increasing standards of Western economic community, looked more symbolic meaning rather than an object or a price advantage. The phenomenon marks the birth of value-and value-symbol is to encourage Baudrillard states that the analysis of Marx is not the commodity can be used to make the West today. This is because people in Western capitalism-up, the main attention is directed to a symbol, image, and alert system is not on the benefits and price komoditi.Lebih go Baudrillard states postmodern culture has several prominent characteristics. First, postmodern culture is the culture of money, excremental culture. Money to get a very important role in postmodern society. Unlike with the previous, the function and meaning of money in the postmodern culture is not simply as a tool-exchange, but more than that is a symbol, sign, and the main motive of the culture. Second, postmodern culture is the bookmarks (signifier) rather than sign (signified), media (medium) rather than the message (message), fiction (fiction) rather than a fact (fact), the system alerts (system of signs) rather than the object system (system of objects ), and aesthetics (Aesthetic) rather than ethics (ethic). Third, the postmodern culture is a simulated world, which awakened the world with signs, images and facts through the production and reproduction of overlap and intertwine kelindan. Fourth, as a logical consequence the simulation, postmodern culture marked hiperrealitas with nature, where the image and the fact collide in one room of the same, and more pseudo-reality (image) is indeed the reality (the facts). Fifth, postmodern culture marked with meledaknya mass culture, popular culture and the culture media massa.Kapitalisme go hand coupled with the rapid development of technology, has given an important role to the market and consumers as new institutions of power replaces the role of the state, military and parliament (Harvey, 1989 : 102). In the construction of cultural artefacts such as this is the postmodern cultural artefacts-find himself. No more myths of the artist in the discourse of modern art pretensions liberate the world. No more art, but reproduction of the various elements of the existing art. There is no difference between low art and high art, popular arts (popular art) and fine arts (fine art). Aesthetic postmodern art are marked with the principles of pastiche (borrowing and the use of various sources of past art), parody (distortion of meaning and games), kitsch (reproductive styles, shapes and icons), and the camp (pengelabuhan identity and penopengan (Pilliang, 1998: 109). Postmodern culture Diskursus gain legitimacy socio-cultural-filosofisnya precisely from vertigo in the modern era of enlightenment project. Modernism dihidupi the project by the spirit of enlightenment and the principles of confidence akan linear progress of history, scientific truth is absolute, for a magical engineering community diidealkan, governance and standardization of knowledge production system and the hardware at this time the middle of the test with the spread of various pathological modernity . Postmodernisme try the back position, and limit the implications of assumptions that modernism has now come into a new myth. In the framework that is critical to try to read Jean Baudrillard reality Western culture society today. By adopting and developing mind-thoughts of Karl Marx to-value (use-value) and value-exchange (exchange-value), Roland Barthes semiologi, society of the spectacle Guy Debord, and the concept of global village and the medium is the message Marshal McLuhan, Baudrillard states that the cultural reality of these show the typical character to distinguish them with the cultural reality of modern Western society. This is the postmodern culture that has characteristics hiperrealitas, simulacra and simulation, and is dominated by the value of signs, symbols and values. This is the discourse of culture at this time support and we hidupi, as a keniscayaan that can not be denied. This is the discourse of culture that offers challenge as well as opportunities for us to start considering the other hand, this reality of adult society.
