Like McLuhan, he has succeeded in reframing as literary commentary much that is marginal in social science, so that now its vital significance can be felt more keenly. Baudrillardian perspectives do not lend themselves to faith in organized political movements, to ideas for social programmes, to policies designed to reform human nature, or to plans for making the world a better place. The intellectual according to Levin can become a fundamentalist or a liberal. Equally egregious are Baudrillard's sexism and Levin's paltry defense of anti-feminist attitudes and postures. All temporal dimension is lost.
All experience is lost.
All writing on and through bodies interacting with each other is lost. It is so odd to read the negation of such a fundamental human activity in the prose of a practicising psychoanalyst. But then not all analysts are free of the Father. Nor does he seem capable of thinking that the generation of a cultural being from a model can wilfully induce the work and play of randomness. To be human is to engage in games of chance and such games include the stitching of chains of plausible causation.