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1.Other books on Baudrillardinclude Frankovits 1984; Gane 1991, 1992, and 1993; Stearns andChaloupka 1992; Rojek and Turner 1993; Genosko 1994; and Butler 1999;Gane 2000; Grace 2000; Clarke, Doel, Merrin, and Smith (eds) 2009;Woodward 2009; Bishop (ed.) 2009.

2.The year in parentheseshere refers to the English translation of his work. By now, most ofBaudrillard has been translated into English; see the bibliographies inKellner 1989a and Butler 1999 for more detailed listing of his worksthan the bibliography above that cites his major works. A detailedonline bibliography can be found in the Jean Baudrillard Bibliographyin the Other Internet Resources section.

3.Semiology refers to studiesof language and culture as a system of signs inaugurated by Swisslinguist Ferdinand de Saussure; on Baudrillard and semiology, see GaryGenosko,Baudrillard and Signs. Signification Ablaze. London:Routledge, 1994.

4.Guy Debord and a group ofassociates who formed a “Situationist International” calledfor the construction of situations, through which they meantalternative and oppositional modes of culture, behavior, and politics.They were extremely influential in the 1960s, influencing the May 1968rebellions in France and diverse forms of cultural revolutionthroughout the world. They are experiencing an aftermath in manyInternet sites devoted to their work and various cultural projects thatreplicate it; see, for example, the link to Situationist Internationalin the Other Internet Resources section. For more on Debord and theSituationist International, see Best and Kellner 1997.

5.See Arthur Kroker,“The Spirit of Jean Baudrillard: In Memoriam: 1929–2007”.in the Other Internet Resources.

6.InSimulacra andSimulation, Baudrillard writes: “To dissimulate is to feignnot to have what one has. To simulate is to feign to have what onehasn’t. One implies a presence, the other an absence. But thematter is more complicated, since to simulate is not simply to feign:”Someone who feigns an illness can simply go to bed and pretendhe is ill. Someone who simulates an illness produces in himself some ofthe symptoms“ (Littre). Thus, feigning or dissimulating leavesthe reality principle intact: the difference is always clear, it isonly masked; whereas simulation threatens the difference between”true“ and ”false“, between ”real“and ”imaginary“. Since the simulator produces”true“ symptoms, is he or she ill or not? The simulatorcannot be treated objectively either as ill, or as not ill.”(1994a, 3).

7.On Baudrillard andfeminism, see Keith Goshorn, “Valorizing ‘theFeminine’ while Rejecting feminism? – Baudrillard’sFeminist Provocations” in Kellner 1994: 257–291 and VictoriaGrace,Baudrillard’s Challenge: A Feminist Reading.London: Routledge, 2000).

8.On this work, see Kellner (2005): “Baudrillard, Globalization and Terrorism: SomeComments on Recent Adventures of the Image and Spectacle on theOccasion of Baudrillard’s 75th Birthday,” in the Other Internet Resources.

9.To those who would denythat Baudrillard is a postmodern theorist and has nothing to do withthe discourse of the postmodern (e.g. Gane 1991 and 1993), one mightnote that Baudrillard uses the concept of the postmodern in his booksof the 1990s (Baudrillard 1994b: 23, 27, 31, 34, 36, 107, passim; andBaudrillard 1996a: 36, 70 passim).The Perfect Crime(Baudrillard 1996b) does not use the discourse of the postmodern perse, but makes ample use of his classic categories of simulation,hyperreality, and implosion to elucidate a new virtual order opposed tothe previous order of reality, the murder of which is “theperfect crime” (see 16, 83, 125, 128, passim). And in theconference “Jean Baudrillard und die Kunste: Eine Hommage zuseinem 75. Geburtstag,” Baudrillard mentioned several times thatradical transformations in art and culture were linked to fundamental“anthropological changes in the human being,” ruptures thatwhich the term “postmodern” has been generally used tosignify.

10.Many commentators haveremarked on Baudrillard’s curious mixture of Manicheanism andGnosticism that identifies with the principle of evil mixed with anironic skepticism. The result of this mixture is a unique form ofcynicism and nihilism which plays with philosophical and othercategories, debunks standard philosophical theorizing and offersprovocative alternatives. For different takes on this, see Smith 2004and Woodley 2009.

11.See Jacques Derrida,On Grammatology (Baltimore and London: John Hopkins UniversityPress, 1976) and T.W. Adorno,Negative Dialectics (London,Routledge, 1973).

12.On the collapse ofCommunism, see also D. Kellner, “The End of OrthodoxMarxism,” inMarxism in the Postmodern Age, edited byJack Amarglio, et al. New York, Guilford Press: 1995: 33–41 and“The Obsolescence of Marxism?,” inWhitherMarxism?, edited by Bernd Magnus and Stephen Cullenberg. Londonand New York: Routledge, 1995: 3–30.

13.For systematic studiesof these media spectacles, see Kellner 2003a and on the September 11terror spectacle, see Kellner 2003b.

14.Baudrillard begrudginglyacknowledges in a later writing that the fall of the Berlin wall“signified something closer to an enormous repentance on the partof history” (Baudrillard 2000: 39). Political writings of theperiod are collected inScreened Out (Baudrillard 2002).

15.Jean Baudrillard, citedin Goldblatt 2001 (Other Internet Resources). Goldblatt reproduces theanti-French discourse of the right that was prevalent at the time.

16.Baudrillard, ‘Thisis the Fourth World War’,Der Spiegel, Number 3, 2002;see Baudrillard 2004 (Other Internet Resources) for a translation intoEnglish.

17.Jean Baudrillard, “La violence du Mondial,” inPowerInferno (Paris: Galilee, 2002), pp. 63–83; see Baudrillard2002 (Other Internet Resources) for a translation into English.

18.Baudrillard,TheSpirit of Terrorism, p. 32.

19.In other words,democratization, rights, and justice may be part of a highlycontradictory and contested globalization. See D. Kellner,“Theorizing Globalization,”Sociological Theory,Vol. 20, Nr. 3 (November 2002): 285–305.

20.The inauguration in 2003of aInternational Journal of Baudrillard Studies, however,indicates that there is a global coterie of Baudrillard scholarsproducing continued publications and reflections on his work; see thelink to this journal in the Other Internet Resources.

21.Baudrillard distanced himself from the film and its vision of virtualreality in an interview by Aude Lancelin inLe NouvelObservateur, June 2003; for a translation into English, seeBaudrillard 2003 in the Other Internet Resources.