Journal articles on the topic 'Transcendental marketing'

<p>When marketing researchers select their methodology, two main choices are open to them: qualitative and quantitative. Quantitative has long been associated with scientific, empirical research based on statistics and numerical comparisons, considered by some marketing analysts to be objective and empirical. Qualitative methods are favored for “soft” social science and humanities research as a means to explore human opinions and perceptions through first-hand experience. Thus there has been a longstanding problem of pursuing qualitative research that is considered as free from bias and accurate as its quantitative counterpart. One philosopher who set out to imbue qualitative methodology with the same credibility given quantitative was Edmund Husserl, an early 1900s German philosopher. He developed transcendental phenomenology as a methodology that could explore experiences with the same objectivity as quantitative styles via surpassing the preconceptions of the researcher through use of a primordial fugue state called epoché. Although researcher would use qualitative tools such as interviews and questionnaires, inquiries would be formulated and analyzed free from preconceptions and bias, processed via bracketing of the most common responses. Husserl’s writings were hard to decipher and not as readily adapted to research as other qualitative methods, including hermeneutic phenomenology, which includes researcher input. Nevertheless, if used properly, even for such unlikely-seeming research projects as those dealing with marketing, transcendental phenomenology can produce valid and reliable results yielding valuable information for philosophical purists capable of rigor and discipline.</p>

Abstract: A "whole" marketing process must take into account the transcendental element. Because, even though the marketer has been able to make customer smiles but with his actions to anger God the customer (Allah SWT). To speed up the economy in a country even to do international cooperation. MEA is a form of ASEAN economic integration in the sense that there is a free system among ASEAN countries. Indonesia and nine other ASEAN member countries agreed on the ASEAN Economic Community (MEA) Agreement. All ASEAN member countries will soon face a single, open market based on production. The establishment of the MEA aims to improve the welfare of all ASEAN members to face bank interest. It requires inter-sectoral policy coordination to seek solutions to prepare competit- able national industries. ASEAN needs to develop and have a competitive strategy. ASEAN needs to develop and have a great strategy and welcome MEA. Keywords: Marketing Islamic, Asean Economic Community

This study concerns the theory and practice of international marketing in higher education with the purpose of exploring a conceptual model for understanding international students’ needs in the context of a four-year college in the United States. A transcendental phenomenological design was employed to investigate the essence of international students’ needs within their study experiences and explore a conceptual model that can explain these needs. Qualitative data were collected from 12 undergraduate and graduate international students through semi-structured interviews. Using thematic analysis, findings expand typical marketing mix frameworks and advance an eight-dimensional international student needs model: Program, Place, Price, Promotion, Process, People, Physical Facility, and Peace.

In this paper, we examine the notion of material consumption culture in Islamic societies. We differentiate between institutionalized religion and religion as culture. We contest the orientalist portrayal of Islam as a fanatic ideology opposed to western modernity’s features of secularism, individualism and pluralism. With reference to the Qur’anic text, we discuss that such qualities are embedded with Islam. We do not interpret the Qur’an from a theological perspective; rather, we seek to demonstrate the possibilities of its multiple interpretations. We argue that, in their everyday life consumption practices, Muslims (re)interpret religious guidelines in different ways, and refer to Islam as a transcendental set of guidelines to make better sense of their cultural practices in different ways. We summarize our discussion by highlighting the importance of analysing the culture of consumption from the lens of insiders and offer directions for future research.

Folk epistemology is a study of the commonsense knowledge and internalized beliefs of ordinary people. This paper discusses consumer knowledge in the context of consumption rituals in Japan. Studying the development of local knowledge is imperative in consumer research, despite accelerating globalization, because knowledge and reasoning cannot be separated from the history in which they are embedded. Prior research tended to treat knowledge projects and consumption rituals as sequential conceptions. The purpose of this study is to propose a model of transcendental consumption rituals, underpinned by cultural pragmatics and ontological liquidity. The proposed model entails a holistic approach to consumer rituals, synthesizing both synchronic and diachronic aspects of the rituals. Metaphors in language and tacit knowledge influence folk epistemology of consumption rituals. Ontological viscosity and the spiritual center of gravity are proposed to better explain the dynamism of consumer rituals in a relatively monolithic culture.

<p>The purpose of this study is to examine the impact of marketing options on college selection, and of CRM tools on marketing efficiency. Five theories of marketing options and efficiency, including Customer Relationship Management, will undergird this study. The problem herein is that small colleges in particular must determine ways to market themselves, optimize use of technology, and increase enrollment in order to compete with other post-high school options. The purpose of this study is to examine the impact of marketing options on college selection, and CRM tools on marketing efficiency, using selected theories of marketing options and efficiency as theoretical framework. This study will be conducted utilizing qualitative methodology; information-gathering tools used will be interviews and questionnaires. Data interpretation will be through thematic analysis influenced by elements of transcendental phenomenology. The participants will be approximately 20 currents and former administrators/faculty from small colleges (fewer than 1000 students) from schools in the Mid-Atlantic region, and approximately 400 students enrolled in those schools. The administrators will be interviewed; the students will answer questionnaires. All inquiries are drawn from research questions that reflect the problem, purpose and theoretical framework of this study.</p>

The study intends to determine how informally social pioneering initiative in terms of value cocreation gets transformed into vibrant social brands having credibility and sustainable dimensions. This phenomenon is critical to study in order to advance the body of knowledge of social marketing, particularly in context to branding social causes. The rationale for continuing with conventional approaches reinforces model ways of thinking in social marketing. This is one of the reasons that several efforts were made to promote development programs like Millennium Development Goals, Non-smoking, and environmental conservation have barely come to fruition. Lack of success or failure could only be attributed due to lack of conceptual advancement and developing innovative techniques to transform the creative ideas of social marketing into practices. This research transcends the traditional approaches taking group rather than individual as a unit of analysis. An exploratory study has been conducted to find out what are the major determinants, ideas and thoughts that transform social pioneering initiatives in to a credible brand. The study confirms that value co-creation is a function of transcendental values that people experience while interacting and consuming social marketing services.

PurposeThe purpose of this paper is to determine the most influential countries and universities that have contributed to science in the field of industrial marketing research during the period from 1990 to 2015.Design/methodology/approachBibliometric methodology is adopted, focusing on the most productive and influential countries and universities within this discipline, for the scientific community analyzing journals listed in the Web of Science (WoS) database from 1990 to 2015 and is supplemented by using VOS viewer to graph the existing bibliometric networks for each and every variable.FindingsEvidence that the USA and UK remain leaders in the investigation of industrial marketing research. Finland stands at the third place, leaving Australia and Germany behind. In reference to the universities, Michigan State University ranks as the leader.Research limitations/implicationsThe process of data classification originates from WoS. Moreover, to provide a comprehensive analytical scenario, other factors could have potentially been considered such as the editor’s commitment to leading journals, to partnerships and conferences, as well as other databases.Originality/valueThis paper takes into account alternative variables that have not been previously considered in previous studies, such as universities and countries in which the transcendental contributions to this field have taken place, providing a closer look, which gives rise to further discussions and studies with more detail to the history of this science in the future.

Purpose Social outreach campaigns such as mainstream commercial marketing campaigns are drawn to digital communication practices for increased visibility, speed and recall. This paper aims to highlight the usefulness and application of augmented reality (AR) technologies and proposes a change-driven usage of the AR environments for social marketing. Design/methodology/approach Paradigmatic structural analysis is used to extract the underlying schematic forms. A multimodal analytic approach is used to propose the conceptual framework. Findings AR is defined vis-à-vis conceptualizations of reality and hyper-reality from the Vedantic philosophical texts and treatises. The study examines and demonstrates an earlier version of AR expression in ancient times in the use of spatio-temporal constructs and their degrees of modality. It derives a conceptual schema based on AR resonant applications in narratives from the Vedantic literature. Based on these, the study highlights the persuasive appeal and co-creative potential of these illustrative examples to recommend marketing communication strategies for social outreach campaigns. Research limitations/implications The analysis recognizes a conceptual bridge between human extra-sensory/transcendental ability and contemporary technology. This study identifies five propositional structures (PS). It opens up the field of social marketing research to alternative methodologies such as multimodal analysis. Practical implications While most of contemporary AR usage is in commercial marketing, this study has derived specific guiding principles/propositional structures. These can be applied to create specific virtual environments that can simulate and demonstrate desirable societal outcomes and behaviours. As newer technologies permit further and more futuristic design interventions, developers could experiment with transitional states to impact behaviours, with implications for experimental layering of information. Originality/value This study responds to a call for innovative design interventions in the field of social marketing. Its originality lies in its use of the Vedantic framework which has not been explored in this direction elsewhere.

The practice of making oaths comes from ancient times, a tradition common to virtually all peoples and cultures. Recent calls for ethics reform have included questions about how or whether these declarations are honored. In the fraught politics of today’s secularized, pluralistic society, skepticism about oaths may be tempting, but it is insufficient as the topic deserves critical reflection. This study assesses the efficacy of oaths of office by examining them using intellectual, aesthetic, moral, and spiritual transcendental values that define excellence. The analysis offers recommendations to reinforce the significance of this once-venerable bond between the populace and public servants.

PurposeThis services marketing research provides a theoretical framework for experiential and relationship marketing and extends the theory of transcendent customer experience (TCE). Specifically, this paper aims to identify how the drivers (emotional intelligence [EI]), outcomes (customer loyalty, willingness to pay and word of mouth [WOM] intentions) and influences (openness to experience) of TCE are integrated. The research contributes to the theoretical debate regarding ability-based and self-reported EI measures by examining their influence on TCE.Design/methodology/approachStudents and general consumers provided data through structured online surveys in three survey-based experiments. Linear and multiple regressions, mediation analyses and simple effects tests were used for data analysis.FindingsFindings suggest that self-reported and ability-based measures of EI influence TCE differently. Participants who had high self-reported EI evaluated positive service encounters as more transcendent than they evaluated negative service encounters. Participants who had high ability-based EI evaluated positive service encounters as less transcendent than they evaluated negative service encounters. TCE experiences evoked higher loyalty, willingness to pay (WTP) and WOM recommendations. Furthermore, dispositional factors were significant in forming TCE: participants who were highly open to experience and had high ability-based EI interpreted their service encounter as less transcendent than did participants who were more closed to experience and had low ability-based EI.Research limitations/implicationsTCE, a relatively new concept, offers theoretical advancement in context and constructs. The student-provided data gave high internal validity; the general consumer-provided data gave external validity. Ideally, a future field study in an actual consumption setting should replicate the findings. A self-reported questionnaire used to measure constructs may have introduced common method variance that biased the results.Practical implicationsBy understanding that EI affects perceptions of transcendence in positive/negative service encounters, marketers can better implement consumer-oriented marketing strategies that will enhance TCE, customer loyalty, WTP and WOM.Originality/valueDespite considerable research in experiential and relationship marketing, room remains for theoretical and practical enhancement in the under-researched concept of TCE. This research is the first attempt to extend TCE theory to marketing by identifying the drivers, outcomes and moderators of TCE in service encounters. The research also provides theoretical advancement in EI research. The results contradict previous research claiming that ability-based and self-reported measures are equally valid. Instead, using the two EI scales interchangeably leads to potentially different outcomes.

Purpose The purpose of this paper is to draw Islamic marketing researchers’ attention to the potentials that historical nostalgia has for Islamic marketing research. Design/methodology/approach The paper is conceptual in its approach, drawing on extensive literature review on the origins of nostalgia in general and historical nostalgia in specific. The paper also draws on the Holy Qur’an and Islamic marketing research. Findings The paper shows that the Islamic philosophy for life and death establishes continuity between the history of the believers in the mundane life and their accountability and, hence, prosperity in the transcendent afterlife (the hereafter). This has connotations for Islamic marketing research. Future research directions are, therefore, stipulated. Research limitations/implications The research has implications for Islamic marketing research that draws on Islamic history and civilization. Practical implications The research has practical implications toward Islamic marketing researchers who draw on Islamic history, culture and civilization in designing marketing appeals. Originality/value The paper is the first to draw attention to the potential overlap between historical nostalgia, and therefore nostalgia proneness and Islamic marketing research domains.

Las comercializadoras de vestidos tienen una competencia cada vez más agresiva debido a las modas que se dan en las diferentes temporadas del año, lo cual hace trascendente que para obtener una ventaja competitiva en la gestión de ventas se fortalezcan, dado el conocimiento del saber lo que desea el consumidor y/o el potencial cliente para su satisfacción, así como también deben estar enfocadas en estrategias y técnicas de marketing, apoyadas a través de campañas publicitarias, promociones que se ofertan. Las nuevas tendencias en el marketing moderno, dan lugar a una acertada mezcla de la psicología y la mercadotecnia, con la finalidad de conocer oportunamente lo que piensan los consumidores y/o clientes. Dentro de este contexto se combinan las neurociencias y el marketing, dejando como resultado el uso del neuromarketing que es una técnica muy prometedora para el incremento de ventas y la rentabilidad. El presente artículo pretende dar a conocer los beneficios que ofrece el neuromarketing, y como se los puede aplicar con facilidad. Esta investigación se realizó en locales y establecimientos comerciales dedicados a la venta de prendas de vestir dentro de los centros comerciales o sectores comerciales de mayor afluencia en las ciudades de Guayaquil, La Libertad y Milagro, Ecuador. AbstractThe trading of dresses has an increasingly aggressive competition due to trends that occur in the different seasons of the year. Which makes transcendent that to gain a competitive advantage in sales management will be strengthened, given the knowledge of knowing what the consumer wants and / or a potential customer for your satisfaction and should also be focused on marketing strategies and techniques, supported by advertising, promotions that are offered. New trends in modern marketing, leading to a successful blend of psychology and marketing, to make known what the consumers. Neuroscience and commercialization are combined. As a result, the use of neuromarketing is a very promising technique for increasing sales and profitability. This article seeks to highlight the benefits of neuromarketing, and how they can be applied quickly. This research conducted at local and commercial establishments dedicated to the sale of clothing in malls or industrial sectors busiest in the cities of Guayaquil, La Libertad and Milagro, Ecuador.

Purpose The purpose of this paper is to present a new conceptualization of sustainability. The authors adopt a macromarketing perspective based on Islamic traditions while delving into divine attributes (Asmaa’ Allah-ul-Husna) as an extension to the foundational principle of God-consciousness that lies at the heart of Islamic theology and jurisprudence. Design/methodology/approach This approach relies on identifying and extending the conceptual overlaps between the literature domains of sustainability, Islamic macromarketing and Islamic theology. Findings Through adopting an Islamic lens, the authors identify that relating to divinity empowers the Muslim faithful to mediate between the transient and transcendent, and to make judgments according to the attributes of their creator Allah (the Abrahamic monotheistic God). Research limitations/implications The paper adopts a conceptual approach that expands the concept of sustainability from an Islamic perspective to take on a holistic systems approach. Practical implications By making these links, the implications are fivefold: the imperative to strive for sustainable activities has greater resonance; the remit of sustainability is wider; the time horizon for accountability is extended; greater risk-tasking is encouraged; and, finally, sustainability is embedded and diffused throughout business activities – as opposed to being an upstream strategic objective. Social implications The merge in conceptualization between sustainability and Islamic macromarketing can prove relevant to scholars delving into the new realm of Islamic macromarketing, as well as to both Muslim and non-Muslim communities in their quest for sustainable development. Originality/value The paper is original in identifying an unprecedented perspective on sustainability, namely, “Islamic-macromarketing sustainability”, which warrants further future research related to the different stakeholders involved in the Islamic macromarketing system.

Purpose The purpose of this study is to capture the strength of consumer’s perceived brand sacredness. The authors developed and validated a measurement scale composed of three related dimensions: supremacy, mesmerization and communitas. Design/methodology/approach Six empirical studies were conducted to identify the brand sacredness construct domains, develop and validate the measurement and test the nomological network between brand sacredness and it antecedent and outcome variables. Findings Results from a series of studies provided robust supports for the scale structure and demarcated the construct domains from other consumer–brand relationship measures. Testing of nomological validity of the scale further showed that brand sacredness is influenced by brand love, emotional brand attachment and brand loyalty and, meanwhile, provides explanatory power to predict theoretically related outcome variables, including transcendent consumer experience, defense of brand, incorporation brand in extended-self, brand ritualism and brand evangelism. Research limitations/implications This study is based on cross-sectional survey data obtained from respondents belonging to well-established brand communities. A longitudinal study involving recent and emerging brand communities could provide an enhanced understanding of the evolution of brand sacredness with time, including brand sacralizaton process as well as possible de-sacralization process. Practical implications The study provides significant insights for brand managers to create an enduring brand and ascertain that consumers find their affiliations with the brand and make it the sacred core of their lives by fandom management through brand evangelism. Originality/value This study adds to the theory on consumer–brand relationship realm by delineating the domains of brand sacredness with its defining feature of extraordinary experience transcending an ordinary brand. It contributes to the existing body of branding and customer-based brand equity literature by incorporating the spiritual aspects of faith, passion and devotion into measuring the value of a brand.

Purpose – taking into account, that consumption of spirituality and more precisely brand religion in development of the market has been well acknowledged as well as it has been largely abandoned in secular consumer society. The aim of this paper is to explore the theoretical concept of this phenomenon and search for the answers in regards the symbolic brands and fiddled in religious rhetoric to build a narrative tradition for example the symbolic brand, and establish a community of loyal followers, which sticks strong. How do people adjust their religious and spiritual beliefs and practices in such a society? What are the limits to marketing and branding religious and spiritual goods and practices? Design/methodology/approach– the research implements a qualitative exploratory approach using cases of symbolic brands. It explores the causes of religious consumer society and the most common personal adjustments (quality expectations, syncretism, religious shopping) and organizational answers (marketing and branding strategies the theoretical concept of consumer ambiguity and its influence on affect. Our goal is not to test any theory, nor to apply the scheme to any particular phenomenon. Rather, we show that very different ideas and examples about, as branding of religion, quasi-religions, religious-secular competition could be combined into one conceptual scheme. Finding – the research demonstrates the limitations and difficulties for religious marketing and branding. In fact, religious marketing and branding may not be accepted by the organizations’ members and/or by the public in general. Finally, marketing and branding may stumble upon the difficulty that transcendent claims are increasingly difficult to sustain in modern societies. Research limitations/implications – it is acknowledged that the current research is limited by its exploratory nature, however, it highlights that consumer’s search of religion in brands should not always be viewed as negative and provides important insights into the consumption of spirituality and the pursue of the meaning in the life. Practical implications – First, consumption of spirituality in marketing has been poorly researched in recent times. The current research found that individuals did embrace the market in this area and enjoyed the symbolic meaning in branding inherent in many of the products/services on offer. Second, has been niggardly studied in societies in which brand community flourishes. The current research has contributed to this literature through findings, which reveal that we see that modernization creates rules according to which individuals have the right to choose, gives them the resources be able to make choices, and provides representations and values that legitimate religious consumer behavior or new open space for new believing systems. Originality/Value – the theme and the research are not very popular among marketing and sociology researchers and the dangerous of these specific belonging and loyalty to certain brand as religion- still not discovered what an output it will provide to society. Keywords: branding, religion, society, symbols, believes. JEL classification: Z12 - Religion D12 - Consumer Economics: Empirical Analysis

PurposeThis paper aims to develop and test a conceptual model of supplier selection decisions in the public sector. The study seeks to determine the relative importance of a broad range of non-economic variables in explaining supplier selection decisions during strategic organizational purchases.Design/methodology/approachData were collected from a national sample of 341 senior staff and top management team (TMT) members in 40 public sector organizations in Nigeria by using structured questionnaires.FindingsResults of structural equation modeling (SEM) analysis shows that government policy requirements, social ties of organizational actors, party politics, decision-makers’ experience and the perception of instrumental ethical work climates are the most important determinants of strategic supplier selection decisions, followed in a descending order of importance by the perception of rules ethical work climates, self-enhancement personal values, CEOs’ structural position, self-transcendent personal values and the perception of time pressure. Findings also indicate that the choice of a supplier per se is not an important determinant of organizational performance.Originality/valueNo prior study has brought together, in a single model, the broad range of variables employed in this study with a view to exploring their relative importance in explaining public sector supplier selection decisions in a non-western country context. The findings of this study have implications for Marketing Managers looking to do business with public sector firms in emerging markets.

In her essay in the most recent Re: Sources column, Sharon Marcus argues for the importance of theatrical scrapbooks as historical resources and notes that, to date, they have been largely neglected. I offer the current essay as a companion piece to Marcus's in that I would like to argue for the importance of another largely neglected resource for theatre researchers: trade catalogs. Specifically, I will focus on the mail-order trade catalogs of magic supply houses that were prevalent throughout the twentieth century until Web sites took over as the primary marketing tools for these establishments. I also draw upon Christopher B. Balme's idea that historiographic rewards can be earned by paying close attention to the information contained in theatrical playbills. Balme posits that one reason playbills have been neglected is because they are considered to be further removed from a theatrical performance than visual evidence such as photographs, designs, or videos:In comparison to theatre iconography—which in superficial readings would seem to offer the promise of access to the theatrical event, a performance on the stage (which of course it seldom does)—the playbill is foreplay but not the act itself. Like most foreplay, the playbill is clearly designed to excite, to stimulate; but for the scholar in search of the real thing, the transcendent experience and enchantment that is the “performance,” playbills represent a kind of archival ludus interruptus.

AbstractBetween 1908 and 1911, New York Symphony Orchestra conductor Walter Damrosch engaged the modern dancer Isadora Duncan to perform with his orchestra in New York and on three tours of the Midwest. Posing considerable risk to his reputation as an elite conductor, this unusual alliance grew in part from his concert manager's wish to compete with the Salomé dance craze raging in vaudeville halls across the country. Damrosch's “pioneering spirit” allowed him a genuine appreciation of Duncan's expressive, transcendent dancing. Yet for his critics, the shockingly under-dressed dancer, just back from her conquest of Europe, represented yet another sensational Salomé eager to capitalize on the popular profanities of market-driven entertainment. Music critics and Protestant clergymen from St. Louis to Boston berated Damrosch for what they saw as an immoral capitulation to mass consumerism and a desecrating abuse of the sacred repertoire he guarded—a repertoire defined in part by its distance from dancing. This article draws on critiques in the daily press, Damrosch's personal papers, and scholarship in dance and religious studies to situate Damrosch's marketing experiment with Duncan in the wider context of Progressive-era devotional life, where similar concessions to mass entertainment arose in the urban revival movement of the Third Great Awakening. Damrosch's recourse to Duncan's “barefoot dancing”—oddly akin to the tactics of big tent revivalists espousing Muscular Christianity and epitomized by Billy Sunday's pulpit pantomimes—illuminates the collision of spiritual and economic concerns that shaped both musical and ecclesiastical arenas of the American “sacred.”

Garvin’s seminal work “What Does ‘Product Quality’ Really Mean?” defines product quality based on five approaches: transcendent, product-based, user-based, manufacturing-based, and value-based. In addition to presenting five definitions of product quality, Garvin presents eight dimensions of product quality: performance, features, reliability, conformance, durability, serviceability, aesthetics, and perceived quality. The purpose of this research is to present a taxonomy for establishing product quality metrics for basketball shoes based on Garvin’s eight dimensions and the user-based definition of product quality. There is no clear explanation for what constitutes a properly fitted and usable basketball shoe. Constructing a multi-dimensional basketball shoe quality taxonomy, as presented in this paper, captures relationships between features and user needs to improve the fitness for use in basketball shoes beyond commonly-used marketing jargon. Several contextual relationships of basketball are identified and associated with the requirements of basketball players, thereby resulting in a basketball shoe quality taxonomy that defines the relationships of shoe features to user preference. This taxonomy can be used to derive what product quality means to the basketball athlete and thus improve the decision-making process for the basketball shoe wearer and coaching staff.

ABSTRACT Contemporary yogis, evangelical Christians, and witches have incorporated essential oils and their aromas into practices as diverse as yoga, meditation, prayer, Bible reading, anointing, and spellcasting in the United States over the past forty years. These groups often view each other with alarm, yet they tread common ground in utilizing essential oils to intensify varied spiritual practices. This article answers two related questions. How do spiritually diverse practitioners justify using the same consumer products to amplify their practices, and why are essential oils considered sacred by these same consumers? Drawing from a diverse archive of essential oil use guides, marketing materials, and social media posts, I argue that spiritual “oilers” are (1) perennialists who mythologize ancient uses of scent to authenticate their postmodern embodied practices, and (2) essentialists who believe that essential oils contain universal, transcendent properties. Consequently, oilers’ beliefs and practices blur classifications between traditions and sharpen our attention to the importance of the sense of smell in contemporary spirituality. This project contributes to studies of spirituality and consumerism by offering a comparative analysis of how three groups use smell, via essential oils, to intensify their individual spiritual practices as well as their collective identities as oilers.

Creators and Creation Creation is a troubling word today, because it suggests an impossible act, indeed a miracle: the formation of something out of nothing. Today we no longer believe in miracles, yet we see all around us myriad acts which we routinely define as creative. Here, I am not referring to the artistic performances and works of gifted individuals, which have their own genealogy of creativity in the lineages of Western art. Rather, I am referring to the small, personal events that we see within the mediated spaces of the everyday (on the television screen, in magazines and newspapers) where lives are suddenly changed for the better through the consumption of products designed to fulfil our personal desires. In this paper, I want to explore the implications of thinking about everyday creativity as a modern cultural form. I want to suggest that not only is such an impossible possibility possible, but that its meaning has been at the centre of the desire to name, to gain status from, and to market the products of modern industrialisation. Furthermore I want to suggest that beyond any question of marketing rhetoric, we need to attend to this desire as the ghost of a certain kind of immanence which has haunted modernity and its projects from the very beginning, linking the great thoughts of modern philosophy with the lowliest products of modern life. Immanence, Purity and the Cogito In Descartes' famous Discourse on Method, the author-narrator (let's call him Descartes) recounts how he came about the idea of the thinking self or cogito, as the foundation of worldly knowledge: And so because sometimes our senses deceive us, I made up my mind to suppose that they always did. . . . I resolved to pretend that everything that had ever entered my mind was as false as the figments of my dreams. But then as I strove to think of everything false, I realized that, in the very act of thinking everything false, I was aware of myself as something real. (60-61) These well known lines are, of course, the beginnings of a remarkable philosophical enterprise, reaching forward to Husserl and beyond, in which the external world is bracketed, all the better to know it in the name of reason. Through an act of pretence ("I resolved to pretend"), Descartes disavows the external world as the source of certain knowledge, and, turning to the only thing left: the thought of himself—"I was aware of myself as something real"—makes his famous declaration, "I think therefore I am". But what precisely characterises this thinking being, destined to become the cogito of all modernity? Is it purely this act of self-reflection?: Then, from reflecting on the fact that I had doubts, and that consequently my existence was not wholly perfect, it occurred to me to enquire how I learned to think of something more perfect than myself, and it became evident to me that it must be through some nature which was in fact more perfect. (62) Descartes has another thought that "occurred to me" almost at the same moment that he becomes aware of his own thinking self. This second thought makes him aware that the cogito is not complete, requiring yet a further thought, that of a perfection drawn from something "more perfect than myself". The creation of the cogito does not occur, as we might have first surmised, within its own space of self-reflection, but becomes lodged within what might be called, following Deleuze and Guattari, a "plane of immanence" coming from the outside: "The plane of immanence is . . . an outside more distant than any external world because it is an inside deeper than any internal world: it is immanence" (59). Here we are left with a puzzling question: what of this immanence that made him aware of his own imperfection at the very moment of the cogito's inception? Can this immanence be explained away by Descartes' appeal to God as a state of perfection? Or is it the very material upon which the cogito is brought into existence, shaping it towards perfection? We are forced to admit that, irrespective of the source of this perfection, the cogito requires something from the outside which, paradoxically, is already on the inside, in order to create itself as a pure form. Following the contours of Descartes' own writing, we cannot account for modernity purely in terms of self-reflection, if, in the very act of its self-creation, the modern subject is shot through with immanence that comes from the outside. Rather what we must do is describe the various forms this immanence takes. Although there is no necessary link between immanence and perfection (that is, one does not logically depend on the other as its necessary cause) their articulation nevertheless produces something (the cogito for instance). Furthermore, this something is always characterised as a creation. In its modern form, creation is a form of immanence within materiality—a virtualisation of material actuality, that produces idealised states, such as God, freedom, reason, uniqueness, originality, love and perfection. As Bruno Latour has argued, the "modern critical stance" creates unique, pure objects, by purging the material "networks" from which they are formed, of their impurities (11-12). Immanence is characterised by a process of sifting and purification which brings modern objects into existence: "the plane of immanence . . . acts like a sieve" (Deleuze and Guattari 42). The nation, the state, the family, the autonomous subject, and the work of art—all of these are modern when their 'material' is purged of impurities by an immanence that 'comes from the outside' yet is somehow intrinsic to the material itself. As Zygmunt Bauman points out, the modern nation exists by virtue of a capacity to convert strangers into citizens; by purging itself of impurities inhabiting it from within but coming from the outside (63). The modern work of art is created by purging itself of the vulgarities and impurities of everyday life (Berman 30); by reducing its contingent and coincidental elements to a geometrical, punctual or serialised form. The modern nuclear family is created by converting the community-based connections between relatives and friends into a single, internally consistent self-reproducing organism. All of these examples require us to think of creativity as an act which brings something new into existence from within a material base that must be purged and disavowed, but which, simultaneously, must also be retained as its point of departure that it never really leaves. Immanence should not be equated with essence, if by essence we mean a substratum of materiality inherent in things; a quality or quiddity to which all things can be reduced. Rather, immanence is the process whereby things appear as they are to others, thereby forming themselves into 'objects' with certain identifiable characteristics. Immanence draws the 'I' and the 'we' into relations of subjectivity to the objects thus produced. Immanence is not in things; it is the thing's condition of objectivity in a material, spatial and temporal sense; its 'becoming object' before it can be 'perceived' by a subject. As Merleau-Ponty has beautifully argued, seeing as a bodily effect necessarily comes before perception as an inner ownership (Merleau-Ponty 3-14). Since immanence always comes from elsewhere, no intensive scrutiny of the object in itself will bring it to light. But since immanence is already inside the object from the moment of its inception, no amount of examination of its contextual conditions—the social, cultural, economic, institutional and authorial conditions under which the object was created—will bring us any closer to it. Rather, immanence can only be 'seen' (if this is the right word) in terms of the objects it creates. We should stop seeking immanence as a characteristic of objects considered in themselves, and rather see it in terms of a virtual field or plane, in which objects appear, positioned in a transversally related way. This field does not exist transcendentally to the objects, like some overarching principle of order, but as a radically exteriorised stratum of 'immaterial materiality' with a specific image-content, capable of linking objects together as a series of creations, all with the stamp of their own originality, individuality and uniqueness, yet all bound together by a common set of image relations (Deleuze 34-35). If, as Foucault argues, modern objects emerge in a "field of exteriority"—a complex web of discursive interrelations, with contingent rather than necessary connections to one another (Foucault 45)—then it should be possible to map the connections between these objects in terms of the "schema of correspondence" (74) detected in the multiplicities thrown up by the regularities of modern production and consumption. Commodities and Created Objects We can extend the idea of creation to include not only aesthetic acts and their objects, but also the commodity-products of modern industrialisation. Let's begin by plunging straight into the archive, where we might find traces of these small modern miracles. An illustrated advertisement for 'Hudson's Extract of Soap' appeared in the Illustrated Sydney News, on Saturday February 22nd, 1888. The illustration shows a young woman with a washing basket under her arm, standing beside a sign posted to a wall, which reads 'Remarkable Disappearance of all Dirt from Everything by using Hudson's Extract of Soap' (see Figure 1). The woman has her head turned towards the poster, as if reading it. Beneath these words, is another set of words offering a reward: 'Reward !!! Purity, Health, Perfection, Satisfaction. By its regular daily use'. Here we are confronted with a remarkable proposition: soap does not make things clean, rather it makes dirt disappear. Soap purifies things by making their impurities disappear. The claim made applies to 'everything', drawing attention to a desire for a certain state of perfection, exemplified by the pure body, cleansed of dirt and filth. The pure exists in potentia as a perfect state of being, realised by the purgation of impurities. Fig 1: Hudson's Soap. Illustrated Sydney News, on Saturday February 22nd, 1888 Here we might be tempted to trace the motivation of this advertisement to a concern in the nineteenth century for a morally purged, purified body, regulated according to bourgeois values of health, respectability and decorum. As Catherine Gallagher has pointed out, the body in the nineteenth century was at the centre of a sick society requiring "constant flushing, draining, and excising of various deleterious elements" (Gallagher 90). But this is only half the story. The advertisement offers a certain image of purity; an image which exceeds the immediate rhetorical force associated with selling a product, one which cannot be simply reduced to its contexts of use. The image of perfection in the Hudson's soap advertisement belongs to a network of images spread across a far-flung field; a network in which we can 'see' perfection as a material immanence embodied in things. In modernity, commodities are created objects par excellence, which, in their very ordinariness, bear with them an immanence, binding consumers together into consumer formations. Each act of consumption is not simply driven by necessity and need, but by a desire for self-transformation, embodied in the commodity itself. Indeed, self-transformation becomes one of the main creative processes in what Marshal Berman has identified as the "third" phase of modernity, where, paraphrasing Nietzsche, "modern mankind found itself in the midst of a great absence and emptiness of values and yet, at the same time, a remarkable abundance of possibilities" (Berman 21). Commodification shifts human desire away from the thought of the other as a transcendental reality remote from the senses, and onto a future oriented material plane, in which the self is capable of becoming an other in a tangible, specific way (Massumi 35 ff.). By the end of the nineteenth century, commodities had become associated with scenarios of self-transformation embedded in human desire, which then began to shape the needs of society itself. Consumer formations are not autonomous realms; they are transversally located within and across social strata. This is because commodities bear with them an immanence which always exceeds their context of production and consumption, spreading across vast cultural terrains. An individual consumer is thus subject to two forces: the force of production that positions her within the social strata as a member of a class or social grouping, and the force of consumption that draws her away from, or indeed, further into a social positioning. While the consumption of commodities remained bound to ideologies relating to the formation of class in terms of a bourgeois moral order, as it was in Britain, America and Europe throughout the nineteenth century, then the discontinuity between social strata and cultural formation was felt in terms of the possibility of self-transformation by moving up a class. In the nineteenth century, working class families flocked to the new photographic studios to have their portraits taken, emulating the frozen moral rectitude of the ideal bourgeois type, or scrimped and saved to purchase parlour pianos and other such cultural paraphernalia, thereby signalling a certain kind of leisured freedom from the grind of work (Sekula 8). But when the desire for self-transformation starts to outstrip the ideological closure of class; that is, when the 'reality' of commodities starts to overwhelm the social reality of those who make them, then desire itself takes on an autonomy, which can then be attached to multiple images of the other, expressed in imaginary scenarios of escape, freedom, success and hyper-experience. This kind of free-floating desire has now become a major trigger for transformations in consumer formations, linked to visual technologies where images behave like quasi-autonomous beings. The emergence of these images can be traced back at least to the mid-nineteenth century where products of industrialisation were transformed into commodities freely available as spectacles within the public spaces of exhibitions and in mass advertising in the press, for instance in the Great Exhibition of 1851 held at London's Crystal Palace (Richards 28 ff.) Here we see the beginnings of a new kind of object-image dislocated from the utility of the product, with its own exchange value and logic of dispersal. Bataille's notion of symbolic exchange can help explain the logic of dispersal inherent in commodities. For Bataille, capitalism involves both production utility and sumptuary expenditure, where the latter is not simply a calculated version of the former (Bataille 120 ff.) Sumptuary expenditure is a discharge of an excess, and not a drawing in of demand to match the needs of supply. Consumption thus has a certain 'uncontrolled' element embedded in it, which always moves beyond the machinations of market logic. Under these conditions, the commodity image always exceeds production and use, taking on a life of its own, charged with desire. In the late nineteenth century, the convergence of photography and cartes-de-visites released a certain scopophilic desire in the form of postcard pornography, which eventually migrated to the modern forms of advertising and public visual imagery that we see today. According to Suren Lalvani, the "onset of scopophilia" in modern society is directly attributable to the convergence of photographic technology and erotic display in the nineteenth century (Lalvani). In modern consumer cultures, desire does not lag behind need, but enters into the cycle of production and consumption from the outside, where it becomes its driving force. In this way, modern consumer cultures transform themselves by ecstasis (literally, by standing outside oneself) when the body becomes virtualised into its other. Here, the desire for self-transformation embodied in the act of consumption intertwines with, and eventually redefines, the social positioning of the subject. Indeed the 'laws' of capital and labour where each person or family group is assigned a place and regime of duties, are constantly undone and redefined by the superfluity of consumption, gradually gathering pace throughout the nineteenth and twentieth centuries. These tremendous changes operating throughout all capitalist consumer cultures for some time, do not occur in a calculated way, as if controlled by the forces of production alone. Rather, they occur through myriad acts of self-transformation, operating transversally, linking consumer to consumer within what I have defined earlier as a field of immanence. Here, the laws of supply and demand are inadequate to predict the logic of this operation; they only describe the effects of consumption after desire has been spent. Or, to put this another way, they misread desire as need, thereby transcribing the primary force of consumption into a secondary component of the production/labour cycle. This error is made by Humphrey McQueen in his recent book The Essence of Capitalism: the origins of our future (2001). In chapter 8, McQueen examines the logic of the consumer market through a critique of the marketeer's own notion of desire, embodied in the "sovereign consumer", making rational choices. Here desire is reduced back to a question of calculated demand, situated within the production/consumption cycle. McQueen leaves himself no room to manoeuvre outside this cycle; there is no way to see beyond the capitalist cycle of supply/demand which accelerates across ever-increasing horizons. To avoid this error, desire needs to be seen as immanent to the production/consumption cycle; as produced by it, yet superfluous to its operations. We need therefore to situate ourselves not on the side of production, but in the superfluity of consumption in order to recognise the transformational triggers that characterise modern consumer cultures, and their effects on the social order. In order to understand the creative impulse in modernity today, we need to come to grips with the mystery of consumption, where the thing consumed operates on the consumer in both a material and an immaterial way. This mystification of the commodity was, of course, well noted by Marx: A commodity is . . . a mysterious thing, simply because in it the social character of men's labour appears to them as an objective character stamped upon the product of that labour; because the relation of the producers to the sum total of their own labour is presented to them as a social relation, existing not between themselves, but between the products of their labour. (Marx 43, my emphasis) When commodities take on such a powerful force that their very presence starts to drive and shape the social relations that have given rise to them; that is, when desire replaces need as the shaping force of societies, then we are obliged to redefine the commodity and its relation to the subject. Under these conditions, the mystery of the commodity is no longer something to be dispelled in order to retrieve the real relation between labour and capital, but becomes the means whereby "men's labour" is actually shaped and formed as a specific mode of production. Eric Alliez and Michel Feher (1987) point out that in capitalism "the subjection framework which defines the wage relation has penetrated society to such an extent that we can now speak not only of the formal subsumption of labor by capital but of the actual or 'real' subsumption by capital of society as a whole" (345). In post-Fordist economic contexts, individuals' relation to capital is no longer based on subjection but incorporation: "space is subsumed under a time entirely permeated by capital. In so doing, they [neo-Fordist strategies] also instigate a regime in which individuals are less subject to than incorporated by capital" (346). In societies dominated by the subjection of workers to capital, the commodity's exchange value is linked strongly to the classed position of the worker, consolidating his interests within the shadow of a bourgeois moral order. But where the worker is incorporated into capital, his 'real' social relations go with him, making it difficult to see how they can be separated from the commodities he produces and which he also consumes at leisure: "If the capitalist relation has colonized all of the geographical and social space, it has no inside into which to integrate things. It has become an unbounded space—in other words, a space coextensive with its own inside and outside. It has become a field of immanence" (Massumi 18). It therefore makes little sense to initiate critiques of the capital relation by overthrowing the means of subjection. Instead, what is required is a way through the 'incorporation' of the individual into the capitalist system, an appropriation of the means of consumption in order to invent new kinds of selfhood. Or at the very least, to expose the process of self-formation to its own means of consumption. What we need to do, then, is to undertake a description of the various ways in which desire is produced within consumer cultures as a form of self-creation. As we have seen, in modernity, self-creation occurs when human materiality is rendered immaterial through a process purification. Borrowing from Deleuze and Guattari, I have characterised this process in terms of immanence: a force coming from the outside, but which is already inside the material itself. In the necessary absence of any prime mover or deity, pure immanence becomes the primary field in which material is rendered into its various and specific modern forms. Immanence is not a transcendental power operating over things, but that which is the very motor of modernity; its specific way of appearing to itself, and of relating to itself in its various guises and manifestations. Through a careful mapping of the network of commodity images spread through far-flung fields, cutting through specific contexts of production and consumption, we can see creation at work in one of its specific modern forms. Immanence, and the power of creation it makes possible, can be found in all modern things, even soap powder! References Alliez, Eric and Michel Feher. "The Luster of Capital." Zone 1(2) 1987: 314-359. Bauman, Zygmunt. Modernity and Ambivalence. Cambridge: Polity, 1991. Berman, Marshall. All That is Solid Melts into Air. New York: Penguin, 1982. Bataille, George. "The Notion of Expenditure." George Bataille, Visions of Excess: Selected Writings, 1927-1939. Trans. Alan Stoekl, Minneapolis: University of Minnesota Press, 1995, pp.116-129. 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