Mass Moralizing: Marketing and Moral Storytelling by Phil Hopkins

By Phil Hopkins

Mass Moralizing: advertising and ethical Storytelling examines the narratives of today’s model advertising, which principally specializes in developing an emotional attachment to a model instead of at once selling a product’s traits or good points.

Phil Hopkins explores those narratives’ impact on how we predict approximately ourselves and our ethical percentages, our cultural principles approximately morality, and our relationships to one another. He heavily experiences the connection among 3 interrelated dynamics: the ability of narrative within the development of identification and international, the truth-telling pretenses of mass advertising and marketing, and the expansion of moralizing because the basic ethical discourse perform in modern shopper tradition. Mass Moralizing scrutinizes the best way advertising and marketing speaks to us in explicitly moralistic phrases, considerably influencing how we expect approximately ourselves and our ethical percentages.

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Sample text

These stories explain who we are and what the world is like, and configure our possibilities and promise. ” In this view, it may appear, we seem to abandon an idea of a core self, and are indeed reduced to our “ideas” about ourselves. This may lead to some cognitive discomfort, but that discomfort would, I believe, be misplaced. Popular thought, at least, does cling to that particular ontological formulation. We desire, it seems, selves that are what Nietzsche called “soul atoms,” core and essential selves that underlie and source all our various ideas about ourselves and the world, and from which we act.

In this view, narrative is not merely an aid to understanding, and it is not even a separate and distinct activity, a fictive augmentation to our usual and more real life activity. As Booth has noted, referencing Ricoeur and speaking of metaphor but informing his larger sense of story, our essentially narrative language “is not an isolable literary device . . ” 11 In the view I am proposing, we do not live our lives and occasionally tell stories in order to frame or clarify the meaning or significance of our “un-storied” activity.

We live our lives forwards with an always partial and revisable sense of what they mean to us, a sense that we try to build as we live . . this means that we live our lives as narratives. 33 This is an ontological claim, which goes significantly beyond the epistemological claim that the self is understood narratively. Such claims as these may strike the reader as hyperbolic. We might adopt a less radical view and consider the self as narrative in a limited sense by accepting the alternative Rudd rejects and understanding the individual to draw from experience in order to “compose” narratives about himself in the world.

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