La consommation, nouvelle religion du XXIe siècle ?

Notre société aujourd’hui a plongé l’être humain dans un consumérisme absolu, dans lequel il perd ses valeurs et la notion de ce qui est bon ou non, de ce dont il a besoin. Face à ce consumérisme grandissant, il convient de se poser plusieurs questions afin de pouvoir en comprendre les origines et ses limites, pourquoi l’homme consomme-t-il ? Ici ce sera sous l’angle de la consommation en tant que religion que sera étudié ce vaste sujet. Découlent de cette analyse des interrogations concernant le rôle et la place de la religion au cœur de cette société de consommation, le lien qu’il est possible de faire entre religion et consommation, mais également de comprendre la place de cette consommation effrénée…

Notre société aujourd’hui a plongé l’être humain dans un consumérisme absolu, dans lequel il perd ses valeurs et la notion de ce qui est bon ou non, de ce dont il a besoin. Face à ce consumérisme grandissant, il convient de se poser plusieurs questions afin de pouvoir en comprendre les origines et ses limites, pourquoi l’homme consomme-t-il ? Ici ce sera sous l’angle de la consommation en tant que religion que sera étudié ce vaste sujet. Découlent de cette analyse des interrogations concernant le rôle et la place de la religion au cœur de cette société de consommation, le lien qu’il est possible de faire entre religion et consommation, mais également de comprendre la place de cette consommation effrénée…

Consommer pour appartenir à un groupe social, voire se différencier ?

La consommation est devenue un moyen de différenciation, les objets conférant un certain statut à l’être humain. L’homme a un besoin d’appartenance qui lui est inhérent, et que la consommation viendra satisfaire. Baudrillard avance que c’est l’objet qui fait exister le sujet, la consommation étant un élément structurant des relations sociales. Les objets confèrent un statut à l’être humain, la hiérarchie se manifestant par des signes extérieurs, symbolisant le pouvoir exercé, donnant à la un statut d’acte social. Consommer n’est pas seulement un moyen de répondre à des besoins mais aussi de de se différencier en tant qu’individu. L’être humain va donc se structurer en tant que citoyen au travers de ses actes consommatoires.

La consommation semble également être venue remplir un vide, un manque dans une société où le christianisme est en baisse, due à une transformation profonde de la société et de sa manière de consommer, et donc de vivre la religion. Le questionnement métaphysique (Dieu, l’âme, la vie éternelle) n’est plus d’actualité dans notre société technologique, et le besoin social de l’être humain, autrefois comblé par un regroupement autour du sacré et de la religion, se fait aujourd’hui autour de l’objet. Ce dernier incarne le sacré, puisqu’il a remplacé la religion qui était responsable de l’équilibre de l’homme, en lui apportant une forme de sérénité. Désormais, le bonheur et l’épanouissement de l’être humain sont à vendre.

L’église en tant qu’entreprise

La religion est une entreprise où le packaging devient le mode de consommation incontournable. La religion catholique aujourd’hui affaiblie, multiplie, pour garder son leader ship, les modes de consommation en proposant des produits d’appels attractifs et populistes dans le but de valoriser l’institution au détriment de la consommation du produit central : la foi. Selon Jaffrain, un des exemples illustrant cette tendance de commercialisation de la foi est la fête de Noël, aujourd’hui célébrée par tous, y compris les non-croyants. La folie acheteuse est particulièrement exacerbée à la période de Noël, où le croyant, surexposé à tous ces messages publicitaires promotionnels, est poussé à acheter, dans un but lointain des valeurs de cet évènement religieux. Cette fête religieuse est devenue un pur produit commercial, célébrant la consommation et l’achat de cadeaux, période où les étals débordent de produits prêts à être emballés et offerts pour le simple plaisir de consommer. Autrement dit, on cherche dieu, mais pas à l’église.

De nombreuses institutions du type des sectes prônant des valeurs telles que l’amour, le pardon la félicité et la communauté, voient le jour. Elles répondent à des besoins de l’être humain qui peut facilement perdre la raison face à ses impulsions et son besoin d’être aimé, de sentir l’amour et l’approbation des autres. Ainsi « se multiplient les librairies spécialisées et les salons d’exposition, toute une offre commerciale faite d’ateliers avec gourou, de centres de développement personnel et spirituel, stage de zen de yoga, ateliers sur les « chakras » (Lipovetsky), consultations en « médecine spirituelle », cours d’astrologie, de numérologie etc. Les ouvrages de religion et les romans spirituels connaissent de grands succès de librairie, dans la société d’hyperconsommation, même la spiritualité s’achète et se vend », et d’ajouter : « la spiritualité fonctionne en libre-service (…) nous assistons à l’extension de la formule du supermarché jusque dans les territoires du sens, à la pénétration des principes de l’hyperconsommation, à l’intérieur même de l’âme religieuse ». La religion est ainsi consommée de manière banale, et inversement, l’objet est adoré et vénéré par le consommateur déraisonnable.

L’homme cherche aussi une réponse à ses interrogations et son désir d’identité à travers la consommation dans le spirituel. Cela va l’aider à travailler à sa réconciliation avec lui-même et avec l’autre dans le divin, au travers de leurs valeurs prodiguées. Ainsi que le dit Durkheim : « Le sentiment religieux n’est rien d’autre que la transfiguration du sentiment d’appartenance à une société, que les rites associés viennent simultanément exprimer. » En effet, appartenir à telle ou telle religion donne une identité en tant qu’individu membre de la même communauté, et ce en dehors d’être réellement pratiquant.

Le centre commercial ou le culte de l’objet

Cette consommation démesurée résulte d’une publicité omniprésente et excessive dans laquelle les marques promettent le bonheur absolu, l’extase, «atteindre le Nirvana en quelques secondes » (Nissan, cité par Lipovestky) grâce au produit promu. Le produit se substitue ainsi au sacré et devient l’objet central. L’univers déraisonnable de la consommation aura contribué à son adaptation à la civilisation moderne et au bonheur terrestre.

Le bonheur trouvé jadis dans la foi est aujourd’hui vécu par l’achat d’un objet. La société de consommation a pour principe de créer un besoin chez l’homme, de proférer un caractère indispensable à un objet afin que l’homme cherche à se l’approprier. Elle joue sur les besoins fondamentaux : l’appartenance, l’estime et la réalisation de soi. L’objet devient ainsi une passion, un culte pathologique.

Le lieu suprême du culte de l’objet est le centre commercial. Comme un temple, ce dernier offre un environnent contrôlé (lumière, musique, température), presque toujours ouvert, certains même le dimanche, et tend à devenir une sorte de lieu de pèlerinage. Le lien social qui passait autrefois par la religion se vit maintenant au centre commercial. Le théologien Louis Cornellier le dit « c’est maintenant le centre commercial qui joue le rôle d’être le creuset de notre appartenance sociale. ». Le centre commercial est devenu une institution : « l’institution sacrée à travers laquelle nous appartenons désormais à la société » (André Beauchamp). L’envie de dépenser est aujourd’hui déculpabilisée, la morale de l’épargne dévalorisée. Le shopping est devenu une nouvelle occupation distractive. Le consommateur va passer son dimanche à flâner entre les nombreux magasins du centre commercial tandis qu’autrefois c’était à la messe qu’il se rendait. Les hommes se rassemblaient dans la religion autour d’une même croyance, scandée par les mêmes rituels. A présent, les églises sont moins fréquentées, et c’est au le supermarché et le centre commercial que les hommes se rassemblent. Le lien social se créant autour de la quête de l’objet à consommer.

Religion à la pomme (pour les… ?)

Une des marques représentant au mieux l’engouement de l’être humain autour de l’objet est la marque Apple. Chaque nouvelle sortie d’appareil fait l’objet de mouvements de foules importants. L’être humain se donnera les moyens d’acheter le dernier iPhone, tout en ayant parfaitement conscience de son obsolescence programmée. Nous sommes là, dans le culte de la consommation pour rentrer dans le moule et s’offrir l’objet dernier cri. L’être humain est devenu malléable face à la publicité et aux actions marketing des grandes marques qui régissent le marché aujourd’hui. Il faut consommer le plus vite possible ou bien, à l’inverse, économiser pour s’offrir l’objet du désir. La marque entretien ainsi un culte du mystère, encourageant la création d’émules à chaque sortie de smartphone ou de tablette. Ceux-ci sont rapidement en rupture de stock bien qu’ils présentent les tarifs les plus élevés du marché. Apple prône l’esthétisme et joue sur le principe du monde et de la communauté Apple. Le jour même de la sortie d’un nouveau produit Apple, l’acheteur lors de son passage en caisse, après avoir attendu des heures pour acquérir l’objet sacré qui lui permettra d’atteindre le bonheur suprême, celui de faire partie des élus possédant l’objet dernier cri, peut être similaire à une forme d’extase vécue par le croyant recevant l’hostie.

Bonheur éphémère

Surexposé à une publicité omniprésente, l’homme se trouve matraqué par les slogans publicitaires, « incitations aux jouissances de l’instant », qui le pousseront à consommer. Le bonheur et le plaisir étant les valeurs centrales de notre société, leur recherche s’incarnant dans l’achat et l’accumulation d’objets. On ne produit plus ce que l’homme doit consommer pour satisfaire ses vrais besoin, mais on crée des besoins artificiels afin d’activer la consommation. La consommation représente le plaisir, l’euphorie, c’est l’achat-plaisir. Cependant, la satisfaction procurée par l’acte d’achat est très courte et se limite parfois au moment de l’achat lui-même. L’envie et le désir chez le consommateur ne répondant pas à son besoin, il n’est donc jamais satisfait et va consommer à nouveau, le besoin n’étant jamais comblé. Nous vivons ainsi dans une société frustrée, nos achats ne sont plus là pour répondre à nos besoins, mais des envies, des désirs, symptômes addictifs du consumérisme.

L’exacerbation de ce mode de vie dépensier est davantage symptôme d’un malaise social que d’une société en bonne santé psychique. L’être heureux ne consomme pas, ainsi Le bon consommateur, frustré, est celui qui va chercher à combler un vide et oublier ses tourments par le biais de l’acquisition de nouveaux biens. L’homme va chercher à l’extérieur des moyens pour consolider son univers de sens, que la religion institutionnelle ne parvient plus à construire.

Simultanément, consommer permet ainsi à l’homme de s’élever à un autre niveau, mais fait monter d’autres angoisses et ressentis déplaisants, tel que le démontre Lipovetsky : « La société d’hyperconsommation est marquée autant par la progression des sentiments d’exclusion sociale que par l’accentuation des désirs d’identité, de dignité et de reconnaissance individuelle. » L’homme est sollicité à consommer, cette consommation répond à des désirs tout en créant d’autres parallèlement. Ici, le sentiment d’exclusion lié à une société en crise, accentue simultanément les désirs d’identité qui passent obligatoirement par l’identification à un groupe. Le désir d’identité est au fondement de l’être humain, qui a besoin d’être et de se situer dans un groupe. De fait, étant donné qu’il vit dans cette configuration de crise, les deux évoluent en même temps. Au sein de cette société en crise, les composantes sociales sont : le physiologique, le social, l’émotionnel et le spirituel.

Dans cette nouvelle manière de consommer l’homme tente de trouver bonheur et épanouissement au travers de ses achats. Il semble tenter d’échapper ainsi à une forme de détresse. Mais l’homme ne se coupe-t-il pas de sa quête de sens, propre à sa condition d’être humain ? Consommer n’est-il pas un moyen d’éviter de penser et de s’éloigner d’une réflexion potentiellement angoissante ? La consommation n’est-elle pas un moyen d’atteindre ce que la religion elle-même ne parvient plus à combler ? Si la science et les nouvelles technologies répondent à bon nombre de questions, la place de l’homme sur terre et de sa destinée inéluctable reste sans réponse. La surconsommation éloigne l’homme de cette quête ontologique puisqu’elle prend la place de ces questionnements sans y répondre.

 

Source : Marketing Professionnel

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