Certeau和Rendall(1984)显然在当代文化中提出了生产和消费的要素，在当代文化中，消费者解释产品并消费它，使生产得以生存。这些因素似乎是相辅相成的，而不影响彼此存在的理由。作者强调消费者在消费产品或服务时“使用”它。这就是让人类困惑的地方，他们应该如何处理这些可用的生产单位。消费是一种现象，它已经将文化纳入其中，生产也因此繁荣起来。消费者是沉默的观察者和体验者，当产品被使用时，对他们来说什么都不重要。在日常的生活实践中，隐藏着一系列通过人类自身而起作用的相互关联的活动，而沉默的社会经济秩序支配着社会的日常实践和信仰(Ottwell and Stealey, 2010)。这个社会似乎被这种强加于人的一系列行为所欺骗，这些行为可以使它成为自己的使用和处置手段。要摆脱这种文化因素的干扰实在是太难了，因为它与整个社会的生计息息相关。只有当缺乏正常运转的生活和文化所造成的日益恶化的影响内在化和为人所知时，才能避免这种文化态度。
The network and its character traits
Disruption is a new buzzword in contemporary culture and is being associated with entrepreneurial and business start-ups. It is primarily meant to disrupt a smooth functioning cultural phenomenon and break it to attract attention of consumers toward a new product. Is this progress or simply a tactic of attention seeking? Lepore (2011) talked about the perils of disruption and how it is founded on the combined elements of shaky evidence, anxiety, and panic. The networked culture in which humankind has been absorbed since its advent is not seeing a retrospective action and its validity and necessity is never been questioned. It is blindly being accepted as a new norm of culture and a means of growing and prospering with time. The innovator is blindly inclined toward disrupting what is already functioning smooth, resulting into a panic mode where the old and new character traits of culture becomes obsolete and nothing is perceptible. In fact, humankind keeps adjusting with the new modes of living and never settle to a single mode of living. This disruptive attitude or aspect of culture is a dangerous character trait that enter our lives without notice and grips the very culture we boast about and practice every day.
Certeau and Rendall (1984) apparently brought forward the elements of production and consumption in contemporary culture in which the consumer interprets the product and consumes it allowing production to survive its life. These elements seem to complement each other without interfering into each other’s reason of existence. The author presses on the subject that the consumer while consuming a product or service ‘makes’ use of it. This is what confuses mankind into what they are supposed to do with these available units of production. Consumption is a phenomenon that has gripped culture into its fold and production thrives on it. The consumer is the silent observer and experiencer to whom nothing matters when the product is used. There is a hidden series of linked activities in the daily practice of life that act itself through humans and the mute socioeconomic order dominates the society’s everyday practice and belief (Ottwell and Stealey, 2010). The society seems to be sold to such imposed series of actions that can bring it to its own means of use and disposal. Escaping this cultural element of disruption is way too difficult, as it is linked with the livelihood of the society as a whole. Escaping this cultural attitude is possible only when the deteriorating impacts of the absence of a smooth functioning life and culture are internalised and known.
McLuhan (2014) discussed the impact of media on man and demanded introspective questions about media being an extension of man. He is of the thinking that living in activity and living for experiencing each moment are lost in the new age culture of living for documenting life online. This dastard impact of technology and social media is dangerous for society and its survival on an inclusive basis, because narcissism when crosses its own limits leaves nothing for its own rescue. Morality and ethics will remain as monumental names and entities in memories when narcissism grips the reasoning of man, not even leaving the very inherent soul of man to think about the consequences of all its acts. When man watches media, the question arises whether the media becomes an extension of man, which apparently raises multiple other questions about the authenticity of the media and its impact on man. This may be associated with how the man perceives external information and forms it into strong beliefs that becomes a part of himself, and thus, man becomes a prey to media and its magnanimous impacts on his reasoning (Elwell, 2010). Man’s identity is what he shows to everyone and society, but is this identity his own or influenced by strong impositions of the media? This may bring one to think about the reasoning abilities of man, about what is he seeking, pleasure or pain, and about his incessant closeness to narcissist thinking. In addition, forgetting about everyone else and living for himself alone, thus destroying the mental notion of society and its existence and relevance. Media is ingrained in man’s life from the day when he starts understanding and it stays with him till the end. This surprisingly raises a question whether man is eligible to his own singular existence or is just an extension of what media wants him to think. Media wins in such cases to impose a thought and man accommodates media as a part of contemporary culture, awakening the destruction of man’s individuality and identity that is primeval to his existence. Escaping the snare of media is possible deliberately when the impact is limited to its own standing and does not mix with the internal belief system of man.