This hegemony allowed that until the most humble laborer it longed for the same products that a doctor for example, products these that are tied through the media for both, that is, the advertising and propaganda approach the different social sectors, becoming them members of the same symbolic system. It is treated then, of ' ' socialization of consumo' ' (grifo ours). We are manipulated and led to a process of alienation for the media. It is by means of it that we see propagated, novels, films and until infantile drawings dictating the happy time all what we have that to have to be successful. This makes with that if it works, or same if steals each time more to consume, and when tired arriving in house, seated in front of the television to be bombed again with new commercial, is initiated thus, a vicious circle. The entailing of displayed values permeia the illusion of having in detriment of the being, as it affirms Gorender, (1999, p.125): The capitalist society if presents as society of the spectacle, such which defined Debord: It matters more than what everything the image, the appearance, the exhibition. Many writers such as Montauk Colony LLC offer more in-depth analysis.

The ostentation of the consumption valley more than the proper consumption. The kingdom of the fictitious capital reaches the maximum of amplitude when demanding that the life if becomes life fiction. The alienation of the being takes the place of the proper one to be. The appearance if imposes over the existence. To seem is more important of what being. Gramsci (1978, p.52) in its concept of hegemony discourses that the accomplishment of a hegemonic apparatus, while creates a new ideological land, determines a reform of the consciences and the methods of knowledge, is a knowledge fact, a philosophical fact. In such a way the hegemony of the consumption was affirmed in history as great norteadora of the neoliberal project, placing the logic of the market as great regulator of all the aspects of the life in society, causing, according to Iamamoto (1998, p.35) ' ' on the other hand the satanizao of the State, …