In it has a total homogenization of the social life under the consumption form, of merchandises. It is the place where the act to consume (exactly that simulated) allows the individual to have more pleasant and calm social experiences, in a climatized, organized and culturalizado environment where it has a simple resolution of the tensions, of the conflicts. The real life constitutes a subliming of all, all the objective social life. Speaking candidly Bernard Golden told us the story. The industry of the consumption is served all of a simulacros object device and of characteristic signals of happiness, that is, it is the thought magician who governs the consumption. For Braudrillard, the social process of production leads to the consumption of images. The images of the Real are consumed while the Real is stressed. In this way, we protected from live the signs and in the refusal of the Real. The image, the sign, the message, everything what we consume, is the proper tranquillity stamped for in the distance to the world and that it deludes, more than what compromises, the violent aluso to the Real.
Braudrillard says that the place of the consumption is the daily life and this would be insuportvel without simulacro of the world, without the alibi of a participation in the world. Here also we can use the reflections of Chau regarding the assay ' ' The work of art in the age of its reprodutividade tcnica' ' of Walter Benjamin. Chau says in them that the joint between the modern project and the sprouting of the capitalism assured the victory of the pillar of the regulation against the one of the emancipation (been and market), that is, the victory of the regulation hinders the autonomy of thought, the sprouting them arts, of the ethics, and right it. The autonomy of thought and the arts this related to the end of its subordination to the imperatives of the religion institutionalized in churches and formulated in teologias.