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賲賳 丿丕禺賱 丕賱爻乇亘: 丌賮丕賯 乇賯賲賷丞
賷賰鬲爻亘 賴匕丕 丕賱賰鬲丕亘 兀賴賲賷鬲賴 賰賵賳賴 賳賵毓賸丕 賲賳 丕賱賳賯丿 賱賱孬賯丕賮丞 丕賱乇賯賲賷丞 丕賱賲毓丕氐乇丞 賮賷 毓賱丕賯鬲賴丕 亘丕賱乇兀爻賲丕賱賷丞 賵丕賱賳賷賵賱賷亘乇丕賱賷丞. 賵賷賲賰賳 丕賱賳馗乇 廿賱賷賴 賮賷 囟賵亍 丕賱鬲乇丕孬 丕賱賳賯丿賷賾 賱賲丿乇爻丞 賮乇丕賳賰賮賵乇鬲貙 丨賷孬 賷購馗賴乇 丕賱賲丐賱賮 鬲兀孬購賾乇賻賴 丕賱賰亘賷乇 亘乇賵賻賾丕丿賽賴丕貨 禺丕氐丞賸 賮丕賱鬲乇 亘賳賷丕賲賷賳. 賷乇賰夭 毓賲賱 賴丕賳 毓賱賶 丕賱乇賯賲賳丞 賰賵囟毓賺 孬賯丕賮賷賺賾 乇丕賴賳賺 賷賻乇鬲亘賽胤購 丕乇鬲亘丕胤賸丕 賵孬賷賯賸丕 亘丕賱賯賷賲 丕賱鬲賷 兀賳卮兀鬲賿賴丕 賯賵賶 丕賱爻賵賯 丕賱賳賷賵賱賷亘乇丕賱賷丞. 賵賵賻賮賿賯賸丕 賱賴丕賳貙 兀賮囟鬲 丕賱乇賯賲賳丞 廿賱賶 丕賱賯囟丕亍 毓賱賶 丕賱賲噩丕賱 丕賱禺丕氐 賵賳夭毓鬲 賯賷賲丞 丕賱丕丨鬲乇丕賲 賲賳 丕賱丨賷丕丞貙 賵毓賲賱鬲 毓賱賶 丕賱鬲丨賵賱 賲賳 丕賱爻賷丕爻丞 丕賱亘賷賵賱賵噩賷丞 廿賱賶 丕賱爻賷丕爻丞 丕賱賳賮爻賷丞貙 賰賲丕 兀賳賴丕 賯囟賻鬲賿 毓賱賶 丕賱賮乇丿賷丞 賵禺賱賯鬲 賲購噩鬲賲毓賸丕 賳賲胤賷賸賾丕 賲購賯賵賿賱賻亘賸丕貙 兀賮乇丕丿賴 賲毓夭賵賱賵賳 亘乇睾賲 鬲賵賴賲賴賲 亘丕賱丨乇賷丞. 賷鬲鬲亘毓 丕賱賰鬲丕亘 丌孬丕乇賻 丕賱乇賯賲賳丞 賮賷 噩賵丕賳亘 丕賱丨賷丕丞 丕賱丕噩鬲賲丕毓賷丞 丕賱賲禺鬲賱賮丞貨 毓賱丕賯鬲賴丕 亘鬲乇爻賷禺 丕賱賯賷賲 丕賱廿賷噩丕亘賷丞 丕賱鬲賷 鬲賮乇囟 爻賷丕爻丞 丕賱賯胤賷毓 兀賵 鬲鬲卮賰賱 賰丕賱兀爻乇丕亘貨 毓賱丕賯鬲賴丕 亘丕賱爻賱胤丞 賵丕賱鬲丨賰賲 賵丕賱賲乇丕賯亘丞 賵丕賱賲毓賱賵賲丕鬲賷丞 賵丕賱丕爻鬲賴賱丕賰. 賰賲丕 賳噩丿 賮賷 賴匕丕 丕賱賰鬲丕亘 鬲賵馗賷賮賸丕 賱毓丿丿賺 賰亘賷乇賺 賲賳 丕賱兀胤乇賵丨丕鬲 丕賱賮賱爻賮賷丞貨 賰兀胤乇賵丨丕鬲 賴賷丿睾乇 賵亘丕乇鬲 賵賮賵爻賱賱乇 賵亘賳賷丕賲賷賳 賵賮賵賰賵.
104 pages, Paperback
First published September 30, 2013
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About the author
Byung-Chul Han
50听books4,163听followersByung-Chul Han, also spelled Py艔ng-ch'艔l Han (born 1959 in Seoul), is a German author, cultural theorist, and Professor at the Universit盲t der K眉nste Berlin (UdK) in Berlin, Germany.
Byung-Chul Han studied metallurgy in Korea before he moved to Germany in the 1980s to study Philosophy, German Literature and Catholic theology in Freiburg im Breisgau and Munich. He received his doctoral degree at Freiburg with a dissertation on Martin Heidegger in 1994.
In 2000, he joined the Department of Philosophy at the University of Basel, where he completed his Habilitation. In 2010 he became a faculty member at the HfG Karlsruhe, where his areas of interest were philosophy of the 18th, 19th and 20th century, ethics, social philosophy, phenomenology, cultural theory, aesthetics, religion, media theory, and intercultural philosophy. Since 2012 he teaches philosophy and cultural studies at the Universit盲t der K眉nste Berlin (UdK), where he directs the newly established Studium Generale general-studies program.
Han is the author of sixteen books, of which the most recent are treatises on what he terms a "society of tiredness" (M眉digkeitsgesellschaft), a "society of transparency" (Transparenzgesellschaft), and on his neologist concept of shanzai, which seeks to identify modes of deconstruction in contemporary practices of Chinese capitalism.
Han's current work focuses on transparency as a cultural norm created by neoliberal market forces, which he understands as the insatiable drive toward voluntary disclosure bordering on the pornographic. According to Han, the dictates of transparency enforce a totalitarian system of openness at the expense of other social values such as shame, secrecy, and trust.
Until recently, he refused to give radio and television interviews and rarely divulges any biographical or personal details, including his date of birth, in public.
Han has written on topics such as attention deficit hyperactivity disorder, borderline, burnout, depression, exhaustion, internet, love, pop culture, power, rationality, religion, social media, subjectivity, tiredness, transparency and violence.
Byung-Chul Han studied metallurgy in Korea before he moved to Germany in the 1980s to study Philosophy, German Literature and Catholic theology in Freiburg im Breisgau and Munich. He received his doctoral degree at Freiburg with a dissertation on Martin Heidegger in 1994.
In 2000, he joined the Department of Philosophy at the University of Basel, where he completed his Habilitation. In 2010 he became a faculty member at the HfG Karlsruhe, where his areas of interest were philosophy of the 18th, 19th and 20th century, ethics, social philosophy, phenomenology, cultural theory, aesthetics, religion, media theory, and intercultural philosophy. Since 2012 he teaches philosophy and cultural studies at the Universit盲t der K眉nste Berlin (UdK), where he directs the newly established Studium Generale general-studies program.
Han is the author of sixteen books, of which the most recent are treatises on what he terms a "society of tiredness" (M眉digkeitsgesellschaft), a "society of transparency" (Transparenzgesellschaft), and on his neologist concept of shanzai, which seeks to identify modes of deconstruction in contemporary practices of Chinese capitalism.
Han's current work focuses on transparency as a cultural norm created by neoliberal market forces, which he understands as the insatiable drive toward voluntary disclosure bordering on the pornographic. According to Han, the dictates of transparency enforce a totalitarian system of openness at the expense of other social values such as shame, secrecy, and trust.
Until recently, he refused to give radio and television interviews and rarely divulges any biographical or personal details, including his date of birth, in public.
Han has written on topics such as attention deficit hyperactivity disorder, borderline, burnout, depression, exhaustion, internet, love, pop culture, power, rationality, religion, social media, subjectivity, tiredness, transparency and violence.
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February 10, 2018
I was trying to explain this book to a friend today - and it is hard to explain this book. Not least because it is so short and yet overflowing with ideas. In fact, it is it almost feels like sitting in front of someone who is shooting a machine-gun directly at you. I've had to read this book three times and I still feel like I've hardly scratched the surface of what it has to say. But he has cost me a small fortune already - I've bought another two of his books today and given they were about 60 pages long, we're talking something like 50 cents a page - which is really obscene and very nearly enough to stop me buying the damn things in the first place. Although given his distaste for consumerism, you actually don't need to be a philosopher to smell irony rotting away somewhere in that story.
This guy can think. Still, there was a part of me that wanted him to tell me all this, but to do it in another 2-300 pages so I could have time to keep up with him. I'm serious, you know when someone says that you finish a book feeling out of breath? Well, if there is one thing I've learnt in life it is that is mostly bollocks, but in this case it barely covers the level of exhaustion. I'm starting this review by saying that I'm not going to do justice to this book. What you're getting here a summary of a haiku - so, by necessity, I'm leaving out more than I'm leaving in.
He starts by talking about the relationship between respect and spectacle. Respect is from the Latin to 'look back on' - now, there's something I'd never noticed before, but as soon as he said that it all seemed obvious. Respect is the opposite of spectacle, because respect comes from a place within you that looks out the other - spectacle is a display of self, and as such is a form of narcissism. When we lose respect for someone it is because what we see in them (of them) looking back over our thoughts of that person is something that we are not able to look beyond. To try to given a clearer example, if the other person has, for instance, had an affair, our ability to look over the story of their lives we construct in our minds might not be able to see anything other than that single event. We lose respect for them because what they have done blinds us to the other parts of their story. And we do this so frequently - is it at all possible to think of Lee Harvey Oswald outside of his firing of a single bullet from an rifle into an afternoon in Texas? All of the light of our looking back on what Oswald means to us is crushed through the prism of that one instant in his life, and so his life made up of a near infinity of such instants is evaluated and re-evaluated according to the logic of that one instant.
Late modern capitalism has changed us fundamentally into creatures who are curiously 'free'. We have moved from 'subjects' (in Foucault's double sense of being both the agents who cause all actions and as those who are subjugated by society) to have now become 'projects'. That is, we have become 'self-exploiting' in the sense that for us to become successful we need to turn our lives into exemplars of success. We need to constantly look out for how we can improve ourselves and to self-overcome. In fact, we are imprisoned by our very projects to self-improve.
All this is made worse by the fact that we have been smashed into atoms by late-capitalism. The proudest achievement of late-capitalism is to have created a world of individuals - but this is also its greatest assault upon us. As such it is one that we not only willingly accept, but rather that we embrace as the only form of our being that is possible. We seem to be incapable of conceiving of ourselves as anything than individuals. We do not know how to be citizens or members of a social class or any group other than swarms of individuals, acting together, perhaps, but not really in concert.
The vision of the perfect society imagined in early modern capitalism was that of the panopticon. This was a kind of prison where each prisoner was isolated from all the other prisoners in a circular building of individual cells that looked out into a central courtyard where the guard-house stood in a tower. None of the prisoners could see if the guard was ever there - but, since the guard had unimpeded visual access into every cell in the prison, the prisoners had to assume that they are being constantly observed. The God-like prison guard can eventually disappear - the prisoners eventually learn to self-regulate and to internalised the 'rules'.
However, today the panopticon does not hold in the same way, even as a metaphor for our society. Firstly, while we certainly remain individuals, we are not restricted from communicating with those around us. In fact, quite the opposite. It is the fact we are constantly on display (as part of the spectacle of social media) that forces us to conform. And this is worse than that of the panopticon in the sense that we are not only our own prison guards, which is the ultimate aim of the panopticon, but rather than there merely being a guard who remains forever hidden, we have become the guard, and stand in full view of every other prisoner, naked and watched over by all those around us. And they too are in the centre of their own panoptic prison in reverse.
Except, this is too easy a way to describe what we have become, because we are not merely naked, we are also virtually ghosts. We can also be nameless and faceless. Today we are incapable of rage, we are only capable of outrage. Rage requires us to have an understanding of what needs to change and the anger that would motivate us to affect change. But we are now a swarm, not a crowd, or a class, or a movement. All we are capable of is a kind of lashing out as individuals at other individuals. We can't sustain the depth of thought or anger that would be necessary to see beyond transgressions, to see the social conditions that made the transgressions inevitable. We don't engage in revolutions, rather we form shit-storms. We spill out bile toward those we dislike, those who have fallen from grace, and this expends itself in outrage - but since something more fundamental needs to change, our outrage merely covers what ought to have feed our rage.
And since there is no real 'we' - 'our rage' can't exist anyway. Our atomisation makes us impotent and it is our impotence that defines us.
Throughout this book he gives the most remarkable examples. One is of a horse that could count - you could say to it, 'what are five and three' and the horse would stamp its foot only to stop at eight. But it was found that the horse did this by detecting the anxiety of the 'audience' in anticipation as the horse reached the right number and so the horse would respond to this anxiety by stopping. Then the horse would have this behaviour reinforced by receiving the praise of those observing this miracle. In so many senses we are becoming less aware of the true feelings of those around us than was this horse.
The world, in becoming an over-abundance of information, is being hidden by this very abundance. He talks of the implications of Google Glass and the worlds such a device produces. As he says, referring back to Heidegger, the truth likes to hide. That is, truth needs to be uncovered and never comes in a mass, but, like a diamond, needs to be dug out of its hiding place. But our world of information presents us with the exact opposite of this. And everything in life is then forced to conform to this digital nature of understanding, a nature that is ultimately arithmetical. We count the number of friends we have on FaceBook, we count the number of likes we receive from them as a measure of our worth and of their fondness for us鈥� but, as he says so beautifully, friendship is an account, not anything that can be counted. Narrative, the story that friendship requires to be true friendship, requires a history, but there is a real sense in late capitalism that history no longer exists, there is only the project of ourselves that we are obsessed with creating and that project is only ever realised in the present.
We no longer want to be represented, rather, we want to present ourselves to the world. And this is interesting too in relation to how Foucault saw modern social relations. For Foucault power and knowledge were two sides to the same coin. Those with power structure knowledge in ways that enhance their power and that in turn structures what counts as knowledge. But this means that to have power implies withholding knowledge - for the ability to withhold knowledge enhances the power you can wield. But today we live in a world of instant information and 'transparency'. And that makes, again, all of us the centre of the network - that is, we don't want to be represented by someone else, we want to present ourselves unmediated by anyone else - and the new media allows this unmediated presentation of our self. But as such, it makes democracy and politics virtually impossible today.
There is so much more to this book - if you can get your hands on it I really suggest you do. This is less of a review than it is a warning - this book is hard going, he assumes an awful lot of knowledge on the part of the reader and he takes very little time filling in the blanks of the bits he assumes you ought to already know. But all the same, this is seriously interesting stuff.
This guy can think. Still, there was a part of me that wanted him to tell me all this, but to do it in another 2-300 pages so I could have time to keep up with him. I'm serious, you know when someone says that you finish a book feeling out of breath? Well, if there is one thing I've learnt in life it is that is mostly bollocks, but in this case it barely covers the level of exhaustion. I'm starting this review by saying that I'm not going to do justice to this book. What you're getting here a summary of a haiku - so, by necessity, I'm leaving out more than I'm leaving in.
He starts by talking about the relationship between respect and spectacle. Respect is from the Latin to 'look back on' - now, there's something I'd never noticed before, but as soon as he said that it all seemed obvious. Respect is the opposite of spectacle, because respect comes from a place within you that looks out the other - spectacle is a display of self, and as such is a form of narcissism. When we lose respect for someone it is because what we see in them (of them) looking back over our thoughts of that person is something that we are not able to look beyond. To try to given a clearer example, if the other person has, for instance, had an affair, our ability to look over the story of their lives we construct in our minds might not be able to see anything other than that single event. We lose respect for them because what they have done blinds us to the other parts of their story. And we do this so frequently - is it at all possible to think of Lee Harvey Oswald outside of his firing of a single bullet from an rifle into an afternoon in Texas? All of the light of our looking back on what Oswald means to us is crushed through the prism of that one instant in his life, and so his life made up of a near infinity of such instants is evaluated and re-evaluated according to the logic of that one instant.
Late modern capitalism has changed us fundamentally into creatures who are curiously 'free'. We have moved from 'subjects' (in Foucault's double sense of being both the agents who cause all actions and as those who are subjugated by society) to have now become 'projects'. That is, we have become 'self-exploiting' in the sense that for us to become successful we need to turn our lives into exemplars of success. We need to constantly look out for how we can improve ourselves and to self-overcome. In fact, we are imprisoned by our very projects to self-improve.
All this is made worse by the fact that we have been smashed into atoms by late-capitalism. The proudest achievement of late-capitalism is to have created a world of individuals - but this is also its greatest assault upon us. As such it is one that we not only willingly accept, but rather that we embrace as the only form of our being that is possible. We seem to be incapable of conceiving of ourselves as anything than individuals. We do not know how to be citizens or members of a social class or any group other than swarms of individuals, acting together, perhaps, but not really in concert.
The vision of the perfect society imagined in early modern capitalism was that of the panopticon. This was a kind of prison where each prisoner was isolated from all the other prisoners in a circular building of individual cells that looked out into a central courtyard where the guard-house stood in a tower. None of the prisoners could see if the guard was ever there - but, since the guard had unimpeded visual access into every cell in the prison, the prisoners had to assume that they are being constantly observed. The God-like prison guard can eventually disappear - the prisoners eventually learn to self-regulate and to internalised the 'rules'.
However, today the panopticon does not hold in the same way, even as a metaphor for our society. Firstly, while we certainly remain individuals, we are not restricted from communicating with those around us. In fact, quite the opposite. It is the fact we are constantly on display (as part of the spectacle of social media) that forces us to conform. And this is worse than that of the panopticon in the sense that we are not only our own prison guards, which is the ultimate aim of the panopticon, but rather than there merely being a guard who remains forever hidden, we have become the guard, and stand in full view of every other prisoner, naked and watched over by all those around us. And they too are in the centre of their own panoptic prison in reverse.
Except, this is too easy a way to describe what we have become, because we are not merely naked, we are also virtually ghosts. We can also be nameless and faceless. Today we are incapable of rage, we are only capable of outrage. Rage requires us to have an understanding of what needs to change and the anger that would motivate us to affect change. But we are now a swarm, not a crowd, or a class, or a movement. All we are capable of is a kind of lashing out as individuals at other individuals. We can't sustain the depth of thought or anger that would be necessary to see beyond transgressions, to see the social conditions that made the transgressions inevitable. We don't engage in revolutions, rather we form shit-storms. We spill out bile toward those we dislike, those who have fallen from grace, and this expends itself in outrage - but since something more fundamental needs to change, our outrage merely covers what ought to have feed our rage.
And since there is no real 'we' - 'our rage' can't exist anyway. Our atomisation makes us impotent and it is our impotence that defines us.
Throughout this book he gives the most remarkable examples. One is of a horse that could count - you could say to it, 'what are five and three' and the horse would stamp its foot only to stop at eight. But it was found that the horse did this by detecting the anxiety of the 'audience' in anticipation as the horse reached the right number and so the horse would respond to this anxiety by stopping. Then the horse would have this behaviour reinforced by receiving the praise of those observing this miracle. In so many senses we are becoming less aware of the true feelings of those around us than was this horse.
The world, in becoming an over-abundance of information, is being hidden by this very abundance. He talks of the implications of Google Glass and the worlds such a device produces. As he says, referring back to Heidegger, the truth likes to hide. That is, truth needs to be uncovered and never comes in a mass, but, like a diamond, needs to be dug out of its hiding place. But our world of information presents us with the exact opposite of this. And everything in life is then forced to conform to this digital nature of understanding, a nature that is ultimately arithmetical. We count the number of friends we have on FaceBook, we count the number of likes we receive from them as a measure of our worth and of their fondness for us鈥� but, as he says so beautifully, friendship is an account, not anything that can be counted. Narrative, the story that friendship requires to be true friendship, requires a history, but there is a real sense in late capitalism that history no longer exists, there is only the project of ourselves that we are obsessed with creating and that project is only ever realised in the present.
We no longer want to be represented, rather, we want to present ourselves to the world. And this is interesting too in relation to how Foucault saw modern social relations. For Foucault power and knowledge were two sides to the same coin. Those with power structure knowledge in ways that enhance their power and that in turn structures what counts as knowledge. But this means that to have power implies withholding knowledge - for the ability to withhold knowledge enhances the power you can wield. But today we live in a world of instant information and 'transparency'. And that makes, again, all of us the centre of the network - that is, we don't want to be represented by someone else, we want to present ourselves unmediated by anyone else - and the new media allows this unmediated presentation of our self. But as such, it makes democracy and politics virtually impossible today.
There is so much more to this book - if you can get your hands on it I really suggest you do. This is less of a review than it is a warning - this book is hard going, he assumes an awful lot of knowledge on the part of the reader and he takes very little time filling in the blanks of the bits he assumes you ought to already know. But all the same, this is seriously interesting stuff.
May 26, 2017
En este breve libro, Han se arremanga la camisa para adentrarse a diagnosticar sobre los medios digitales. Ahora me queda m谩s claro lo que leyera en Psicopol铆tica y sobre el fin de la biopol铆tica foucaultiana en nuestros d铆as.
Algo que le agradezco a Han es que tenga una gran capacidad para sintetizar ideas muy complejas en cap铆tulos de apenas unas p谩ginas, as铆 como tambi茅n poseer un estilo que no se interrumpa por constantes notas a pie de p谩gina, sin embargo, esa s铆ntesis que logra en cada p谩rrafo, pueden llevar a un lector ne贸fito de filosof铆a --como yo-- a invertir m谩s de una lectura por idea, m谩s de unos buenos minutos a repensar y reflexionar lo le铆do, y por ende, a invertir una gran cantidad de tiempo en leer algo en apariencia tan breve.
Gracias por esto Han.
En este libro, vuelve a tomar conceptos o temas que engloben aquello sobre lo que quiere discurrir este autor, por ejemplo: el respeto, la indignaci贸n, el sujeto y el proyecto, el cansancio, la representaci贸n, son solo puntos de partida para diseccionar al hombre digital contempor谩neo.
Y s铆, no puedo mentir, se帽ala cosas que me parecen muy acertadas, digo, llevo a帽os dedic谩ndome al social media y puedo constatar que muchas de sus observaciones, de sus lecturas, son acertadas, pero, por otro lado, s茅 que eso solo aplica a una m铆nima parte de la poblaci贸n, aquella con acceso a este tipo de medios de comunicaci贸n, y a pesar de que pueda ser una lectura muy temprana de algo que se ve inminente, hay muchos ejemplos que contradicen la lectura de Han del mundo digital.
Parece cerrar los ojos a eventos como Ukrania o Egipto --y afirmo esto porque ha tenido oportunidad de actualizar sus ideas puesto que, algo que 茅l critica y es lo aditivo de la historia moderna, 茅l lo va haciendo con sus publicaciones, y me disculpar谩n con este par茅ntesis, pero, 驴no es eso lo que Han est谩 haciendo desde La sociedad del cansancio? 驴no est谩 publicando libros como si fueran tuits y luego solo los va ramificando con nuevas ideas y temas que hab铆a tratado germinalmente en publicaciones anteriores?
Digo, algo que le rescato, y solo porque es una idea con la que concuerdo es la defensa de la narraci贸n. La narraci贸n exige un desarrollo m谩s espaciado, temporal y espacialmente, exige una reflexi贸n, o bueno, podr铆a exigirla, pero, Han ha estado bombardeando al mundo editorial con un libro tras otro, brev铆simos, con ideas atomizadas.
Uno de sus cap铆tulos se llama 鈥淓l listo de Hans鈥� y habla sobre un caballo que 鈥渟ab铆a鈥� contar. 驴No ser铆a mejor hablar del 鈥渓isto de Han鈥� que pretende 鈥渃ontarnos鈥� sobre el futuro de 鈥渘uestra鈥� sociedad que se dirige al abismo鈥� 驴cu谩l abismo? Digo, lo sigo leyendo y me sigue se帽alando lo obvio y creo que he perdido de vista鈥� 驴para qui茅n escribe Han? Que hable del cansancio de la informaci贸n, de la saturaci贸n de datos sin sentido y del ruido comunicativo no es nada nuevo, y no tendr铆a que serlo, pero, pareciera que as铆 lo expone.
驴Crisis de la representaci贸n? Algo similar se帽alaron cuando se pas贸 de la oralidad al medio escrito, Gutenberg tambi茅n fue una especie de Zuckerberg de su tiempo.
A veces me da la impresi贸n de que Han tiene algo en espec铆fico contra lo digital, en general, su lectura de la fotograf铆a o de las conversaciones v铆a Skype me hacen leerlo con un sesgo may煤sculo, nuevamente me cuestiono: 驴por qu茅 esa sensaci贸n de que pareciera decirnos que en estos temas 鈥渢odo tiempo pasado fue mejor鈥�? 驴Por qu茅 lo percibo como si se帽alara que 鈥渁lgo鈥� se pierde en la actualidad? Y vaya que me siento un millennial defensor, pero no, no, no, me niego a interpretar el mundo que me rodea bas谩ndome en modelos anteriores, es decir, e intentar茅 explicarme, entiendo que leamos el mundo bas谩ndonos en la cultura que hemos desarrollado, en los avances cient铆ficos y filos贸ficos e hist贸ricos y 茅ticos y dem谩s, pero, no podemos esperar o desear que permanezcamos ah铆, que todo lo nuevo es maldito y lleva a la p茅rdida del esp铆ritu o de la humanidad o de lo que diablos proponga Han, que, eso es otro, no veo que proponga nada.
M谩s bien, siento que se acerca a los shitstorms que 茅l mismo se帽ala. Shitstorms filos贸ficos sobre la posmodernidad.
Algo que le agradezco a Han es que tenga una gran capacidad para sintetizar ideas muy complejas en cap铆tulos de apenas unas p谩ginas, as铆 como tambi茅n poseer un estilo que no se interrumpa por constantes notas a pie de p谩gina, sin embargo, esa s铆ntesis que logra en cada p谩rrafo, pueden llevar a un lector ne贸fito de filosof铆a --como yo-- a invertir m谩s de una lectura por idea, m谩s de unos buenos minutos a repensar y reflexionar lo le铆do, y por ende, a invertir una gran cantidad de tiempo en leer algo en apariencia tan breve.
Gracias por esto Han.
En este libro, vuelve a tomar conceptos o temas que engloben aquello sobre lo que quiere discurrir este autor, por ejemplo: el respeto, la indignaci贸n, el sujeto y el proyecto, el cansancio, la representaci贸n, son solo puntos de partida para diseccionar al hombre digital contempor谩neo.
Y s铆, no puedo mentir, se帽ala cosas que me parecen muy acertadas, digo, llevo a帽os dedic谩ndome al social media y puedo constatar que muchas de sus observaciones, de sus lecturas, son acertadas, pero, por otro lado, s茅 que eso solo aplica a una m铆nima parte de la poblaci贸n, aquella con acceso a este tipo de medios de comunicaci贸n, y a pesar de que pueda ser una lectura muy temprana de algo que se ve inminente, hay muchos ejemplos que contradicen la lectura de Han del mundo digital.
Parece cerrar los ojos a eventos como Ukrania o Egipto --y afirmo esto porque ha tenido oportunidad de actualizar sus ideas puesto que, algo que 茅l critica y es lo aditivo de la historia moderna, 茅l lo va haciendo con sus publicaciones, y me disculpar谩n con este par茅ntesis, pero, 驴no es eso lo que Han est谩 haciendo desde La sociedad del cansancio? 驴no est谩 publicando libros como si fueran tuits y luego solo los va ramificando con nuevas ideas y temas que hab铆a tratado germinalmente en publicaciones anteriores?
Digo, algo que le rescato, y solo porque es una idea con la que concuerdo es la defensa de la narraci贸n. La narraci贸n exige un desarrollo m谩s espaciado, temporal y espacialmente, exige una reflexi贸n, o bueno, podr铆a exigirla, pero, Han ha estado bombardeando al mundo editorial con un libro tras otro, brev铆simos, con ideas atomizadas.
Uno de sus cap铆tulos se llama 鈥淓l listo de Hans鈥� y habla sobre un caballo que 鈥渟ab铆a鈥� contar. 驴No ser铆a mejor hablar del 鈥渓isto de Han鈥� que pretende 鈥渃ontarnos鈥� sobre el futuro de 鈥渘uestra鈥� sociedad que se dirige al abismo鈥� 驴cu谩l abismo? Digo, lo sigo leyendo y me sigue se帽alando lo obvio y creo que he perdido de vista鈥� 驴para qui茅n escribe Han? Que hable del cansancio de la informaci贸n, de la saturaci贸n de datos sin sentido y del ruido comunicativo no es nada nuevo, y no tendr铆a que serlo, pero, pareciera que as铆 lo expone.
驴Crisis de la representaci贸n? Algo similar se帽alaron cuando se pas贸 de la oralidad al medio escrito, Gutenberg tambi茅n fue una especie de Zuckerberg de su tiempo.
A veces me da la impresi贸n de que Han tiene algo en espec铆fico contra lo digital, en general, su lectura de la fotograf铆a o de las conversaciones v铆a Skype me hacen leerlo con un sesgo may煤sculo, nuevamente me cuestiono: 驴por qu茅 esa sensaci贸n de que pareciera decirnos que en estos temas 鈥渢odo tiempo pasado fue mejor鈥�? 驴Por qu茅 lo percibo como si se帽alara que 鈥渁lgo鈥� se pierde en la actualidad? Y vaya que me siento un millennial defensor, pero no, no, no, me niego a interpretar el mundo que me rodea bas谩ndome en modelos anteriores, es decir, e intentar茅 explicarme, entiendo que leamos el mundo bas谩ndonos en la cultura que hemos desarrollado, en los avances cient铆ficos y filos贸ficos e hist贸ricos y 茅ticos y dem谩s, pero, no podemos esperar o desear que permanezcamos ah铆, que todo lo nuevo es maldito y lleva a la p茅rdida del esp铆ritu o de la humanidad o de lo que diablos proponga Han, que, eso es otro, no veo que proponga nada.
M谩s bien, siento que se acerca a los shitstorms que 茅l mismo se帽ala. Shitstorms filos贸ficos sobre la posmodernidad.
December 14, 2024
丕賱賮賷賱爻賵賮 丕賱賰賵乇賷 丕賱兀賱賲丕賳賷 卮賵賱 賴丕賳 賲乇丞 兀禺乇賶貨 賷兀禺匕賳丕 賴賳丕 賮賷 賵氐賮 毓丕賱賲賳丕 丕賱乇賯賲賷 丕賱賲丨賲賵賲貙 賵鬲兀孬賷乇丕鬲 賴匕丕 丕賱毓丕賱賲 毓賱賶 噩賲賵毓 丕賱亘卮乇 賵賯丿 卮亘賴 匕賱賰 亘丕賱爻乇亘 兀賵 丕賱賯胤賷毓. 賷賲賰賳 鬲卮賰賷賱賴丕 賵賮囟賴丕 賵鬲卮賰賷賱賴丕 賲乇丞 兀禺乇賶貙 丨賷孬 兀賳賴丕 鬲賮鬲賯丿 乇賵丨 丕賱孬亘丕鬲 賵丕賱丕爻鬲賲乇丕乇賷丞 丕賱賲丐亘丿丞. 賵賱丕 賷卮賰賱 丕賱爻乇亘 丕賱乇賯賲賷 丨卮丿賸丕 賱兀賳賴 賷禺賱賵 賲賳 丕賱乇賵丨貨 賮丕賱乇賵丨 鬲噩賲毓 賵鬲賵丨丿貙 賰賲丕 兀賳賴 賷囟賲 兀賮乇丕丿 賲毓夭賵賱賷賳. 兀賷 賷賮鬲賯丿 乇賵丨 丕賱噩賲丕賴賷乇. 賷賮賯丿 匕賱賰 丕賱爻乇亘 丕賱乇賯賲賷 賱"賳丨賳".
廿匕賸丕 賷賵噩丿 兀夭賲丞 毓賱賶 賲爻鬲賵賶 丕賱鬲賵丕氐賱貙 賴賷 噩賷丿丞 賵賲賮賷丿丞貙 賱賰賳賴丕 鬲禺賱賮 丨丕賱丞 賲賳 丕賱囟賵囟丕亍 賵賴賵 賳賯賷囟 丕賱賴丿賵亍 丕賱賱丕夭賲 賱毓賲賱賷丞 丕賱鬲賮賰賷乇 賵丕賱鬲禺胤賷胤.
賷毓胤賷賳丕 賲孬丕賱 丕賱賴丕鬲賮 丕賱匕賰賷貙 亘賵氐賮賴 賳鬲丕噩賸丕 賱匕賱賰 丕賱毓丕賱賲 丕賱乇賯賲賷貙 賵兀賳賴 胤乇賷賯 丕賱賳乇噩爻賷丞 賵賲丕 賷丨賷胤 丕賱賲乇亍 賳賮爻賴 賲賳 丕賱禺賷丕賱. 賳毓賲 氐丨賷丨 丕賱丕鬲氐丕賱丕鬲 丕賱賲乇卅賷丞 噩毓賱鬲 丕賱賲丨亘賷賳 毓賱賶 氐賱丞 賵賯乇亘 毓賳丿 丕賱亘毓丿 丕賱賲賰丕賳賷貙 賵賱賰賳 丕賱賰丕賲賷乇丕 鬲賮鬲賯丿 賵鬲賮卮賱 賮賷 廿賷锟斤拷丕賱 丨賯賷賯丞 丕賱賲卮丕毓乇 賵賲丕 賷賲賱賰賴 賰賱 賲賳丕 賱賱丌禺乇.
賷賯賵賱 賱賷賵賳丕乇丿賵 丿丕賮賷賳卮賷: "廿匕丕 賰丕賳鬲 丨乇賷鬲賰 毓夭賷夭丞 毓賱賷賰貙 賮賱丕 鬲賳夭毓 丕賱睾胤丕亍 毓賳賷貙 賱兀賳 乇丐賷鬲賷 賴賷 爻噩賳 丕賱丨亘". 賱賲 賷毓丿 賱賴匕丕 丕賱卮毓賵乇 賲賰丕賳賸丕 賮賷 毓丕賱賲賳丕 丕賱丌賳 賵毓氐乇 丕賱賮賷爻亘賵賰. 丨賷孬 丕賱鬲賳丕賮爻 毓賱賶 賳賷賱 丕賱丕賴鬲賲丕賲 賵丕賱爻亘丕賯 丕賱賲丨賲賵賲 賱賳卮乇 丕賱丨賷丕丞 丕賱禺丕氐丞 賵丕賱氐賵乇 兀丿鬲 廿賱賶 鬲丿賲賷乇 丕賱胤亘賷毓丞 丕賱丿丕禺賱賷丞 賱賱賳馗乇丞 丨賷孬 賷乇賶 賵賱丕 賷賳馗乇.
兀賷囟賸丕 賷毓乇噩 亘賳丕 廿賱賶 毓丕賱賲 廿賳鬲丕噩 丕賱氐賵乇 亘賰賲賷丕鬲 賴丕卅賱丞 賵亘噩賳賵賳貙 賵賷賮爻乇 匕賱賰 兀賳賴 乇丿 賮毓賱 丿賮丕毓賷 賵賴乇賵亘 賲賳 丕賱賵丕賯毓. 噩毓賱鬲 鬲賱賰 丕賱廿賳鬲丕噩賷丞 毓賱賶 鬲噩乇賷丿 丕賱噩賲賷毓 賲賳 丕賱賵丕賯毓賷丞 賵丕賱賴乇賵亘 賲賳 丕賱賲氐賷乇 賵賲卮丕賰賱 丕賱丨賷丕丞 丕賱賲毓丕卮丞 賵丕賱賲賵鬲.
賷鬲丨賵賱 丕賱兀氐丿賯丕亍 廿賱賶 乇賯賲 毓賱賶 丕賱賮賷爻亘賵賰 兀賵 兀賷 鬲胤亘賷賯 丕噩鬲賲丕毓賷貨 賵丕賱氐丿丕賯丞 賴賷 毓賱丕賯丞 賵噩賵丿賷丞 賯丕卅賲丞 毓賱賶 丕賱乇賵丕賷丞 賵丕賱爻乇丿貙 丨賷孬 丕賱毓氐乇 丕賱乇賯賲賷 賴賵 毓氐乇 丕賱兀乇賯丕賲 賵丕賱毓丿丿 亘賱 丕賱丕賳鬲賲丕亍 賵丕賱賵賮丕亍 賷禺囟毓丕賳 賱賱丨爻丕亘 丕賱賰賲賷 毓賳 胤乇賷賯 鈥淟ike鈥� 賵亘匕賱賰 賷鬲賵賯賮 賰賱 賲丕 賷賯丕賵賲 賯丕亘賱賷丞 丕賱毓丿 毓賳 兀賳 賷賰賵賳 賲賵噩賵丿賸丕.
賵賷賰賲賱 亘丕賯賷 丕賱賰鬲丕亘 賱賵氐賮 丨丕賱丞 鬲丿賴賵乇 丨丕賱 丕賱"賳丨賳"貙 亘賱 丕賱丕鬲氐丕賱 丕賱乇賯賲賷 囟丕毓賮 賲賳 毓夭賱丞 丕賱噩賲賷毓貙 賵夭丕丿鬲 丕賱賳乇噩爻賷丞 賵丕賱兀賳丕貙 亘賱 丨鬲賶 鬲賲 鬲丿賲賷乇 丕賱丨賵丕乇 丕賱賴丕丿賮 亘賷賳 丕賱噩賲賷毓.
賷鬲胤乇賯 兀賷囟賸丕 廿賱賶 賲鬲賱丕夭賲丞 丕賱廿賳賴丕賰 丕賱賲毓賱賵賲丕鬲賷貙 賵賴賵 賲乇囟 賳賮爻賷 賷賳鬲噩 毓賳 賰賲 丕賱賲毓賱賵賲丕鬲 丕賱賲胤乇賵丨丞 丨丕賱賷賸丕 賱賱噩賲賷毓 賲賲丕 賷丐丿賷 賱鬲丿賴賵乇 賯丿乇丕鬲賴賲 丕賱鬲丨賱賷賱賷丞 賵賳賯氐 丕賱丕賳鬲亘丕賴 賵毓丿賲 鬲丨賲賱 丕賱賲爻卅賵賱賷丞. 賱兀賳賳丕 賳賵丕噩賴 賰賲 乇賴賷亘 賲賳 丕賱賲毓賱賵賲丕鬲 爻乇賷毓丞 丕賱賳賲賵 鬲賮賵賯 賯丿乇丕鬲賳丕 毓賱賶 丕爻鬲賷毓丕亘賴丕貙 亘賱 鬲丐丿賷 亘賳丕 賱賱丕賰鬲卅丕亘.
兀賳鬲 賲賰卮賵賮 賱賱噩賲賷毓貨 賰賱 賳賯乇丞 鬲賯賵賲 亘賴丕 兀賵 鬲禺夭賷賳 亘賷丕賳 賲丕 兀賵 兀賷 禺胤賵丞貙 鬲鬲乇賰 賵乇丕亍賰 賲爻丕乇丕鬲 乇賯賲賷丞 賮賷 賰賱 賲賰丕賳. 廿匕賸丕 丕賱賳馗丕賲 丕賱乇賯賲賷 兀禺匕 賲賰丕賳 丕賱兀禺 丕賱兀賰亘乇 丕賱丌賳. 丨乇賷丞 賵賴賲賷丞 賷賳毓賲 亘賴丕 丕賱噩賲賷毓 賵丕賱賰賱 賷毓乇囟 賳賮爻賴 賵噩賵丕賳亘 丨賷丕鬲賴 亘賰賱 兀乇賷丨賷丞. 賰賱 卮卅 丿丕禺賱 丕賱賲賳馗賵賲丞 丕賱乇賯賲賷丞 賷鬲賲 鬲爻噩賷賱賴 亘賰丕賮丞 丕賱鬲賮丕氐賷賱. 爻噩賳 乇賯賲賷 賱賱噩賲賷毓 賵賴賲 丕賱兀禺 丕賱兀賰亘乇 賵丕賱爻噩賳丕亍 賮賷 賳賮爻 丕賱賵賯鬲.
賵丕賱禺賱丕氐丞: 匕賱賰 丕賱毓丕賱賲 丕賱乇賯賲賷貙 毓丕賱賲 丕賱噩賲賷毓 賲毓 丕賱噩賲賷毓 賵丕賱丨亘 賵丕賱爻賱丕賲 賵丕賱賵丿貨 賴賵 賮賷 丕賱丨賯賷賯丞 毓賱賶 丕賱賳賯賷囟 賵賷賮乇囟 匕賱賰 丕賱賲噩鬲賲毓 丕賱賲鬲賷賲 亘丕賱廿賳噩丕夭丕鬲 丕賱毓夭賱丞 毓賱賶 丕賱噩賲賷毓貙 賵丕爻鬲睾賱丕賱 匕賱賰 丕賱廿賳噩丕夭 賳賮爻賴 丨鬲賶 賷賳賴丕乇 丕賱噩賲賷毓 賵丕賳鬲丨丕乇 丕賱匕丕鬲 賮賷 賰孬賷乇 賲賳 丕賱兀丨賷丕賳. 鬲氐亘丨 丕賱匕丕鬲 囟丿 賳賮爻賴丕.
"丕賱賲夭賷丿 賲賳 丕賱丨乇賷丞 賷賮囟賷 廿賱賶 賲夭賷丿 賲賳 丕賱囟睾胤. 賵毓賱賶 賴匕丕 丕賱賳丨賵貙 鬲賲孬賱 丕賱卮亘賰丕鬲 賳賴丕賷丞 丕賱丨乇賷丞. 賱賯丿 爻賯胤賳丕 賮賷 胤乇賷賯 賲爻丿賵丿. 賱丕 賷賲賰賳賳丕 丕賱毓賵丿丞 廿賱賶 丕賱禺賱賮 兀賵 丕賱鬲丨乇賰 廿賱賶 丕賱兀賲丕賲".
廿匕賸丕 賷賵噩丿 兀夭賲丞 毓賱賶 賲爻鬲賵賶 丕賱鬲賵丕氐賱貙 賴賷 噩賷丿丞 賵賲賮賷丿丞貙 賱賰賳賴丕 鬲禺賱賮 丨丕賱丞 賲賳 丕賱囟賵囟丕亍 賵賴賵 賳賯賷囟 丕賱賴丿賵亍 丕賱賱丕夭賲 賱毓賲賱賷丞 丕賱鬲賮賰賷乇 賵丕賱鬲禺胤賷胤.
賷毓胤賷賳丕 賲孬丕賱 丕賱賴丕鬲賮 丕賱匕賰賷貙 亘賵氐賮賴 賳鬲丕噩賸丕 賱匕賱賰 丕賱毓丕賱賲 丕賱乇賯賲賷貙 賵兀賳賴 胤乇賷賯 丕賱賳乇噩爻賷丞 賵賲丕 賷丨賷胤 丕賱賲乇亍 賳賮爻賴 賲賳 丕賱禺賷丕賱. 賳毓賲 氐丨賷丨 丕賱丕鬲氐丕賱丕鬲 丕賱賲乇卅賷丞 噩毓賱鬲 丕賱賲丨亘賷賳 毓賱賶 氐賱丞 賵賯乇亘 毓賳丿 丕賱亘毓丿 丕賱賲賰丕賳賷貙 賵賱賰賳 丕賱賰丕賲賷乇丕 鬲賮鬲賯丿 賵鬲賮卮賱 賮賷 廿賷锟斤拷丕賱 丨賯賷賯丞 丕賱賲卮丕毓乇 賵賲丕 賷賲賱賰賴 賰賱 賲賳丕 賱賱丌禺乇.
賷賯賵賱 賱賷賵賳丕乇丿賵 丿丕賮賷賳卮賷: "廿匕丕 賰丕賳鬲 丨乇賷鬲賰 毓夭賷夭丞 毓賱賷賰貙 賮賱丕 鬲賳夭毓 丕賱睾胤丕亍 毓賳賷貙 賱兀賳 乇丐賷鬲賷 賴賷 爻噩賳 丕賱丨亘". 賱賲 賷毓丿 賱賴匕丕 丕賱卮毓賵乇 賲賰丕賳賸丕 賮賷 毓丕賱賲賳丕 丕賱丌賳 賵毓氐乇 丕賱賮賷爻亘賵賰. 丨賷孬 丕賱鬲賳丕賮爻 毓賱賶 賳賷賱 丕賱丕賴鬲賲丕賲 賵丕賱爻亘丕賯 丕賱賲丨賲賵賲 賱賳卮乇 丕賱丨賷丕丞 丕賱禺丕氐丞 賵丕賱氐賵乇 兀丿鬲 廿賱賶 鬲丿賲賷乇 丕賱胤亘賷毓丞 丕賱丿丕禺賱賷丞 賱賱賳馗乇丞 丨賷孬 賷乇賶 賵賱丕 賷賳馗乇.
兀賷囟賸丕 賷毓乇噩 亘賳丕 廿賱賶 毓丕賱賲 廿賳鬲丕噩 丕賱氐賵乇 亘賰賲賷丕鬲 賴丕卅賱丞 賵亘噩賳賵賳貙 賵賷賮爻乇 匕賱賰 兀賳賴 乇丿 賮毓賱 丿賮丕毓賷 賵賴乇賵亘 賲賳 丕賱賵丕賯毓. 噩毓賱鬲 鬲賱賰 丕賱廿賳鬲丕噩賷丞 毓賱賶 鬲噩乇賷丿 丕賱噩賲賷毓 賲賳 丕賱賵丕賯毓賷丞 賵丕賱賴乇賵亘 賲賳 丕賱賲氐賷乇 賵賲卮丕賰賱 丕賱丨賷丕丞 丕賱賲毓丕卮丞 賵丕賱賲賵鬲.
賷鬲丨賵賱 丕賱兀氐丿賯丕亍 廿賱賶 乇賯賲 毓賱賶 丕賱賮賷爻亘賵賰 兀賵 兀賷 鬲胤亘賷賯 丕噩鬲賲丕毓賷貨 賵丕賱氐丿丕賯丞 賴賷 毓賱丕賯丞 賵噩賵丿賷丞 賯丕卅賲丞 毓賱賶 丕賱乇賵丕賷丞 賵丕賱爻乇丿貙 丨賷孬 丕賱毓氐乇 丕賱乇賯賲賷 賴賵 毓氐乇 丕賱兀乇賯丕賲 賵丕賱毓丿丿 亘賱 丕賱丕賳鬲賲丕亍 賵丕賱賵賮丕亍 賷禺囟毓丕賳 賱賱丨爻丕亘 丕賱賰賲賷 毓賳 胤乇賷賯 鈥淟ike鈥� 賵亘匕賱賰 賷鬲賵賯賮 賰賱 賲丕 賷賯丕賵賲 賯丕亘賱賷丞 丕賱毓丿 毓賳 兀賳 賷賰賵賳 賲賵噩賵丿賸丕.
賵賷賰賲賱 亘丕賯賷 丕賱賰鬲丕亘 賱賵氐賮 丨丕賱丞 鬲丿賴賵乇 丨丕賱 丕賱"賳丨賳"貙 亘賱 丕賱丕鬲氐丕賱 丕賱乇賯賲賷 囟丕毓賮 賲賳 毓夭賱丞 丕賱噩賲賷毓貙 賵夭丕丿鬲 丕賱賳乇噩爻賷丞 賵丕賱兀賳丕貙 亘賱 丨鬲賶 鬲賲 鬲丿賲賷乇 丕賱丨賵丕乇 丕賱賴丕丿賮 亘賷賳 丕賱噩賲賷毓.
賷鬲胤乇賯 兀賷囟賸丕 廿賱賶 賲鬲賱丕夭賲丞 丕賱廿賳賴丕賰 丕賱賲毓賱賵賲丕鬲賷貙 賵賴賵 賲乇囟 賳賮爻賷 賷賳鬲噩 毓賳 賰賲 丕賱賲毓賱賵賲丕鬲 丕賱賲胤乇賵丨丞 丨丕賱賷賸丕 賱賱噩賲賷毓 賲賲丕 賷丐丿賷 賱鬲丿賴賵乇 賯丿乇丕鬲賴賲 丕賱鬲丨賱賷賱賷丞 賵賳賯氐 丕賱丕賳鬲亘丕賴 賵毓丿賲 鬲丨賲賱 丕賱賲爻卅賵賱賷丞. 賱兀賳賳丕 賳賵丕噩賴 賰賲 乇賴賷亘 賲賳 丕賱賲毓賱賵賲丕鬲 爻乇賷毓丞 丕賱賳賲賵 鬲賮賵賯 賯丿乇丕鬲賳丕 毓賱賶 丕爻鬲賷毓丕亘賴丕貙 亘賱 鬲丐丿賷 亘賳丕 賱賱丕賰鬲卅丕亘.
兀賳鬲 賲賰卮賵賮 賱賱噩賲賷毓貨 賰賱 賳賯乇丞 鬲賯賵賲 亘賴丕 兀賵 鬲禺夭賷賳 亘賷丕賳 賲丕 兀賵 兀賷 禺胤賵丞貙 鬲鬲乇賰 賵乇丕亍賰 賲爻丕乇丕鬲 乇賯賲賷丞 賮賷 賰賱 賲賰丕賳. 廿匕賸丕 丕賱賳馗丕賲 丕賱乇賯賲賷 兀禺匕 賲賰丕賳 丕賱兀禺 丕賱兀賰亘乇 丕賱丌賳. 丨乇賷丞 賵賴賲賷丞 賷賳毓賲 亘賴丕 丕賱噩賲賷毓 賵丕賱賰賱 賷毓乇囟 賳賮爻賴 賵噩賵丕賳亘 丨賷丕鬲賴 亘賰賱 兀乇賷丨賷丞. 賰賱 卮卅 丿丕禺賱 丕賱賲賳馗賵賲丞 丕賱乇賯賲賷丞 賷鬲賲 鬲爻噩賷賱賴 亘賰丕賮丞 丕賱鬲賮丕氐賷賱. 爻噩賳 乇賯賲賷 賱賱噩賲賷毓 賵賴賲 丕賱兀禺 丕賱兀賰亘乇 賵丕賱爻噩賳丕亍 賮賷 賳賮爻 丕賱賵賯鬲.
賵丕賱禺賱丕氐丞: 匕賱賰 丕賱毓丕賱賲 丕賱乇賯賲賷貙 毓丕賱賲 丕賱噩賲賷毓 賲毓 丕賱噩賲賷毓 賵丕賱丨亘 賵丕賱爻賱丕賲 賵丕賱賵丿貨 賴賵 賮賷 丕賱丨賯賷賯丞 毓賱賶 丕賱賳賯賷囟 賵賷賮乇囟 匕賱賰 丕賱賲噩鬲賲毓 丕賱賲鬲賷賲 亘丕賱廿賳噩丕夭丕鬲 丕賱毓夭賱丞 毓賱賶 丕賱噩賲賷毓貙 賵丕爻鬲睾賱丕賱 匕賱賰 丕賱廿賳噩丕夭 賳賮爻賴 丨鬲賶 賷賳賴丕乇 丕賱噩賲賷毓 賵丕賳鬲丨丕乇 丕賱匕丕鬲 賮賷 賰孬賷乇 賲賳 丕賱兀丨賷丕賳. 鬲氐亘丨 丕賱匕丕鬲 囟丿 賳賮爻賴丕.
"丕賱賲夭賷丿 賲賳 丕賱丨乇賷丞 賷賮囟賷 廿賱賶 賲夭賷丿 賲賳 丕賱囟睾胤. 賵毓賱賶 賴匕丕 丕賱賳丨賵貙 鬲賲孬賱 丕賱卮亘賰丕鬲 賳賴丕賷丞 丕賱丨乇賷丞. 賱賯丿 爻賯胤賳丕 賮賷 胤乇賷賯 賲爻丿賵丿. 賱丕 賷賲賰賳賳丕 丕賱毓賵丿丞 廿賱賶 丕賱禺賱賮 兀賵 丕賱鬲丨乇賰 廿賱賶 丕賱兀賲丕賲".
October 23, 2020
"La actual multitud indignada es muy fugaz y dispersa. Le falta toda masa, toda gravitaci贸n, que es necesaria para acciones. No engendra ning煤n futuro." Ok, boomer.
Un ensayo con delirios de grandeza. Lectura obligatoria y de an谩lisis para Sociolog铆a, materia que me interesa mucho: qu茅 decepci贸n.
Un an谩lisis pesimista, contradictorio y superficial de la sociedad de masas "tecnol贸gica". Parece escrito por una persona mayor frustrada y resentida hacia la tecnolog铆a, las redes sociales e internet en general porque "los tiempos de antes eran mejores", criticando todo de forma terca, caprichosa, sin resaltar ni una sola ventaja. No deja de buscarle la quinta pata al gato.
Creo que podr铆a destacar dos o tres frases y argumentos sensatos. Por momentos lograba captar mi atenci贸n, me mostraba de acuerdo, y parec铆a estar llegando a algo...hasta que su exposici贸n ca铆a en picada, de nuevo.
Cap铆tulo a cap铆tulo va perdiendo cada vez m谩s el hilo y el sentido. Tiene un rejunte de citas e historias random para ilustrar el punto de vista del autor (bastante cuadrado y limitado, si me preguntan). Esperaba mucha m谩s profundidad, siendo que es fil贸sofo.
Cabe aclarar que estamos hablando de ciencias sociales, donde no hay verdad absoluta, solo versiones subjetivas e infinitamente variadas. Supongo que el autor y yo tenemos visiones diferentes, y otro/a lector/a puede diferir conmigo tambi茅n.
Un ensayo con delirios de grandeza. Lectura obligatoria y de an谩lisis para Sociolog铆a, materia que me interesa mucho: qu茅 decepci贸n.
Un an谩lisis pesimista, contradictorio y superficial de la sociedad de masas "tecnol贸gica". Parece escrito por una persona mayor frustrada y resentida hacia la tecnolog铆a, las redes sociales e internet en general porque "los tiempos de antes eran mejores", criticando todo de forma terca, caprichosa, sin resaltar ni una sola ventaja. No deja de buscarle la quinta pata al gato.
Creo que podr铆a destacar dos o tres frases y argumentos sensatos. Por momentos lograba captar mi atenci贸n, me mostraba de acuerdo, y parec铆a estar llegando a algo...hasta que su exposici贸n ca铆a en picada, de nuevo.
Cap铆tulo a cap铆tulo va perdiendo cada vez m谩s el hilo y el sentido. Tiene un rejunte de citas e historias random para ilustrar el punto de vista del autor (bastante cuadrado y limitado, si me preguntan). Esperaba mucha m谩s profundidad, siendo que es fil贸sofo.
Cabe aclarar que estamos hablando de ciencias sociales, donde no hay verdad absoluta, solo versiones subjetivas e infinitamente variadas. Supongo que el autor y yo tenemos visiones diferentes, y otro/a lector/a puede diferir conmigo tambi茅n.
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September 8, 2018H谩 uns anos sentei-me numa mesa com uma senhora que lia cartas de tarot, fiz uma pergunta 脿 qual fui presenteado com v谩rias perguntas, a que fui "compelido" a responder, ao que se sucederam v谩rias supostas respostas ou hist贸rias. Quando sa铆 de l谩 e ao longo dos dias seguintes, pouco tempo dediquei 脿 alegada resposta apresentada 脿 minha d煤vida, fiquei-me mais pelo dissecar da Arte do Tarot, que como j谩 devem ter percebido acima, consiste essencialmente em buscar elementos, baralhar e voltar a dar, socorrendo-se de boas capacidades da arte de contar hist贸rias para gerar uma narrativa estruturada e cred铆vel, esperando que a cren莽a do ouvinte fa莽a o resto. Ora isto mesmo foi o que senti com Byung-Chul Han, que parece estar a reciclar discuss玫es com 20 e mais anos, juntando-lhe uns p贸zinhos de atualidade que lhe conferem uma aparente nova relev芒ncia.
A an谩lise continua no VI, em:
A an谩lise continua no VI, em:
January 20, 2022
亘賷賵賳睾-卮賵賱 賴丕賳 賮賷賱爻賵賮 賵賰丕鬲亘 兀賱賲丕賳賷 賲賳 兀氐賵賱 賰賵乇賷丞 丕賱噩賳賵亘賷丞貙 賰丕鬲亘 匕賰賷 賷毓乇賮 賰賷賮 賷賱噩兀 廿賱賶 兀賲孬賱丞 鬲亘丿賵 亘丕賱賵賴賱丞 丕賱兀賵賱賶 亘毓賷丿丞 毓賳 賲賵囟賵毓 丕賱賰鬲丕亘貙 賱賰賳賴 賷賵馗賮賴丕 亘亘乇丕毓丞 賱賷賱鬲賯胤 丕賱禺賷胤 丕賱乇卅賷爻賷 賲賳賴丕貙 賵賷賲丿賴 賮賷賳爻噩 賮賰乇鬲賴 丕賱賲賳卮賵丿丞.
賷賳賯爻賲 丕賱賰鬲丕亘 廿賱賶 毓丿丞 賮氐賵賱 賵賰賱 賮氐賱 賷氐賮 噩丕賳亘 賲賳 噩賵丕賳亘 毓丕賱賲賳丕 丕賱乇賯賲賷 亘胤乇賷賯丞 賮賱爻賮賷丞貙 賵亘賲丕 兀賳 丕賱乇賯賲賳丞 賴賷 丕賱孬賯丕賮丞 丕賱鬲賷 鬲丨賰賲賳丕 賵丕賱兀噩賴夭丞 亘賰丕賮丞 兀賳賵丕毓賴丕 鬲丨丕氐乇賳丕 兀賷賳賲丕 匕賴亘賳丕貙 賷爻毓賶 丕賱賰丕鬲亘 廿賱賶 鬲賮賰賷賰 亘購賳賷丞 丕賱毓丕賱賲 丕賱賯丕卅賲 毓賱賶 丕賱乇賯賲賳丞 丕賱鬲賷 兀氐亘丨鬲 賱睾鬲賴 丕賱兀賵賱賶貙 賵賰賷賮 睾賷賾乇鬲 賱睾丞 亘乇丕賲噩 丕賱鬲賵丕氐賱 賵賱睾丞 丕賱丨丕爻賵亘 賲賳 胤亘賷毓丞 毓丕賱賲賳丕 亘賰丕賮丞 賲賰賵賳丕鬲賴 賮賷 賰賱 丕賱賲爻鬲賵賷丕鬲貙 亘賱 丨鬲賶 丕賱賲卮丕毓乇 鬲丨賵賱鬲 廿賱賶 丕卮丕乇丕鬲 乇賯賲賷丞 賵兀賷賯賵賳丕鬲 鬲毓亘賷乇賷丞 兀賮賯丿鬲賴丕 毓賲賯賴丕 賵賯賱氐鬲 賯丿乇鬲賴丕 毓賱賶 丕賱鬲兀孬賷乇 賵丕賱賮毓賱.
賯丿賲 "賴丕賳" 氐賵乇丕賸 氐丕丿賲丞 賱賴賷賲賳丞 丕賱乇賯賲賳丞 賵丕賱亘乇賲噩丞 賱賲乇丕賯亘丞 丕賱亘卮乇 賵丕賱鬲丨賰賲 賮賷賴賲 賵丕賱鬲兀孬賷乇 毓賱賷賴賲貙 毓亘乇 丕賱鬲丨賰賲 賮賷 丕賱賲賳胤賯 丕賱賱丕賵丕毓賷 賱丿賷賴賲.
丕賳鬲賴賶 毓氐乇 丕賱爻賷丕爻丞 丕賱丨賷賵賷丞貙 賵兀賯亘賱 毓氐乇 丕賱爻賷丕爻丞 丕賱賳賮爻-乇賯賲賷丞 丕賱鬲賷 鬲鬲爻賱賲 丨賰賲 丕賱毓丕賱賲.
賴匕賴 丕賱賯乇丕亍丞 丕賱孬丕賳賷丞 賱賱賰丕鬲亘..
賵兀毓鬲賯丿 兀賳 丕賱賯乇丕亍丞 賱賴匕丕 丕賱賰丕鬲亘 囟乇賵乇賷丞 賱賮賴賲 丕賱毓丕賱賲 丕賱賷賵賲.
賷賳賯爻賲 丕賱賰鬲丕亘 廿賱賶 毓丿丞 賮氐賵賱 賵賰賱 賮氐賱 賷氐賮 噩丕賳亘 賲賳 噩賵丕賳亘 毓丕賱賲賳丕 丕賱乇賯賲賷 亘胤乇賷賯丞 賮賱爻賮賷丞貙 賵亘賲丕 兀賳 丕賱乇賯賲賳丞 賴賷 丕賱孬賯丕賮丞 丕賱鬲賷 鬲丨賰賲賳丕 賵丕賱兀噩賴夭丞 亘賰丕賮丞 兀賳賵丕毓賴丕 鬲丨丕氐乇賳丕 兀賷賳賲丕 匕賴亘賳丕貙 賷爻毓賶 丕賱賰丕鬲亘 廿賱賶 鬲賮賰賷賰 亘購賳賷丞 丕賱毓丕賱賲 丕賱賯丕卅賲 毓賱賶 丕賱乇賯賲賳丞 丕賱鬲賷 兀氐亘丨鬲 賱睾鬲賴 丕賱兀賵賱賶貙 賵賰賷賮 睾賷賾乇鬲 賱睾丞 亘乇丕賲噩 丕賱鬲賵丕氐賱 賵賱睾丞 丕賱丨丕爻賵亘 賲賳 胤亘賷毓丞 毓丕賱賲賳丕 亘賰丕賮丞 賲賰賵賳丕鬲賴 賮賷 賰賱 丕賱賲爻鬲賵賷丕鬲貙 亘賱 丨鬲賶 丕賱賲卮丕毓乇 鬲丨賵賱鬲 廿賱賶 丕卮丕乇丕鬲 乇賯賲賷丞 賵兀賷賯賵賳丕鬲 鬲毓亘賷乇賷丞 兀賮賯丿鬲賴丕 毓賲賯賴丕 賵賯賱氐鬲 賯丿乇鬲賴丕 毓賱賶 丕賱鬲兀孬賷乇 賵丕賱賮毓賱.
賯丿賲 "賴丕賳" 氐賵乇丕賸 氐丕丿賲丞 賱賴賷賲賳丞 丕賱乇賯賲賳丞 賵丕賱亘乇賲噩丞 賱賲乇丕賯亘丞 丕賱亘卮乇 賵丕賱鬲丨賰賲 賮賷賴賲 賵丕賱鬲兀孬賷乇 毓賱賷賴賲貙 毓亘乇 丕賱鬲丨賰賲 賮賷 丕賱賲賳胤賯 丕賱賱丕賵丕毓賷 賱丿賷賴賲.
丕賳鬲賴賶 毓氐乇 丕賱爻賷丕爻丞 丕賱丨賷賵賷丞貙 賵兀賯亘賱 毓氐乇 丕賱爻賷丕爻丞 丕賱賳賮爻-乇賯賲賷丞 丕賱鬲賷 鬲鬲爻賱賲 丨賰賲 丕賱毓丕賱賲.
賴匕賴 丕賱賯乇丕亍丞 丕賱孬丕賳賷丞 賱賱賰丕鬲亘..
賵兀毓鬲賯丿 兀賳 丕賱賯乇丕亍丞 賱賴匕丕 丕賱賰丕鬲亘 囟乇賵乇賷丞 賱賮賴賲 丕賱毓丕賱賲 丕賱賷賵賲.
May 15, 2018
Il sud coreano, ma naturalizzato tedesco, Byun-Chul Han ci illustra come 鈥渁rranchiamo dietro al medium digitale che, agendo sotto il livello di decisone cosciente, modifica in modo decisivo il nostro comportamento, la nostra percezione, la nostra sensibilit脿, il nostro pensiero, il nostro vivere insieme.鈥� La lettura 猫 stata assai poco rassicurante ed anche illuminante, per il modo in cui il saggio espone con lucidit脿 e profondit脿 i fenomeni ci貌 di cui siamo spettatori ogni giorno, e le conclusioni, che in parte avevo gi脿 io stesso intuito, seppure in maniera vaga, confusa, disorganica.
Nello sciame 猫 un libro di poche pagine ma densissime, ho letto e riletto i capitoli per averli ben chiari (non 猫 tutto semplicissimo) e volendo sottolineare i passaggi salienti mi son trovato quasi a tirare una lunga riga dall鈥檌nizio alla fine. Malgrado questo provo a riassumere brevemente i concetti che ho assimilato e che trovo pi霉 importanti, nella speranza di non aver frainteso nulla鈥�
Gli utenti connessi permanentemente in rete non costituiscono una vera folla, ma uno sciame di individui isolati, incoraggiato dal medium digitale a comportarsi in maniera narcisistica ed egotica, non ha una vera massa n茅 una capacit脿 di rapportarsi o di influire sul reale, 猫 privo di 鈥渁nima鈥�. Social media e dispositivi digitali spingono al vouyerismo, la comunicazione, incoraggiata in questo anche dall鈥檃nonimato, 猫 priva della distanza necessaria per il rispetto che 猫 costitutivo di una sfera pubblica ormai violata. Il medium digitale si presta a veicolare l鈥檈ccitazione e l鈥檌ndignazione, che 茅 sempre effimera, superficiale, volatile, vive solo del presente, non ha prospettiva. I dispositivi mobili non solo hanno trasformato ogni luogo nel luogo di lavoro, ma anche l鈥檕zio in lavoro, perch茅 l鈥檌per-comunicazione (una comunicazione priva di sguardo, nella quale non incontriamo mai davvero l鈥檃ltro), la ricerca coatta del nuovo, avvengono secondo il principio della prestazione, sono una forma di coercizione, di auto-sfruttamento, tanto sottile perch茅 mascherato da libert脿. La comunicazione digitale 猫 priva di 鈥渘arrazione鈥�, la mole e la velocit脿 con cui sono accumulate e scambiate le informazioni (esiste ed 猫 sempre pi霉 presente la Information Fatigue Syndrome, che comporta anche la riduzione della capacit脿 di analisi) non porta a nessuna conoscenza, 猫 funzionale in compenso alla circolazione del capitale. Anche il diario di Facebook, non 鈥渞acconta鈥� ma 鈥渃onta鈥�, 猫 puramente additivo, persino le amicizie si sommano e le simpatie si misurano col numero di 鈥渕i piace鈥� L鈥檈ccesso di trasparenza e l鈥檌mmediatezza nella comunicazione hanno reso anche la politica sempre pi霉 incapace di visione del futuro, di discussione di temi controversi ed opinioni discordanti, anch鈥檈ssa 猫 legata al presente, alla ricerca del consenso immediato, del 鈥渕i piace鈥�. Il continuo scambio di dati porta ad una societ脿 del controllo, in cui ognuno di noi 猫 il controllato ed il controllore, la quantit脿 di informazioni, spesso fornite volontariamente, ancora in base al principio di libert脿, 猫 tale da rendere obsoleta ogni teoria ed ipotesi sulla societ脿, della quale, secondo Byung-Chul Han, 猫 stato ormai disvelato l鈥檌nconscio collettivo, il filosofo annuncia in chiusura del saggio l鈥檌nizio dell鈥檈ra della 鈥減sicopolitica digitale鈥�.
Nello sciame 猫 un libro di poche pagine ma densissime, ho letto e riletto i capitoli per averli ben chiari (non 猫 tutto semplicissimo) e volendo sottolineare i passaggi salienti mi son trovato quasi a tirare una lunga riga dall鈥檌nizio alla fine. Malgrado questo provo a riassumere brevemente i concetti che ho assimilato e che trovo pi霉 importanti, nella speranza di non aver frainteso nulla鈥�
Gli utenti connessi permanentemente in rete non costituiscono una vera folla, ma uno sciame di individui isolati, incoraggiato dal medium digitale a comportarsi in maniera narcisistica ed egotica, non ha una vera massa n茅 una capacit脿 di rapportarsi o di influire sul reale, 猫 privo di 鈥渁nima鈥�. Social media e dispositivi digitali spingono al vouyerismo, la comunicazione, incoraggiata in questo anche dall鈥檃nonimato, 猫 priva della distanza necessaria per il rispetto che 猫 costitutivo di una sfera pubblica ormai violata. Il medium digitale si presta a veicolare l鈥檈ccitazione e l鈥檌ndignazione, che 茅 sempre effimera, superficiale, volatile, vive solo del presente, non ha prospettiva. I dispositivi mobili non solo hanno trasformato ogni luogo nel luogo di lavoro, ma anche l鈥檕zio in lavoro, perch茅 l鈥檌per-comunicazione (una comunicazione priva di sguardo, nella quale non incontriamo mai davvero l鈥檃ltro), la ricerca coatta del nuovo, avvengono secondo il principio della prestazione, sono una forma di coercizione, di auto-sfruttamento, tanto sottile perch茅 mascherato da libert脿. La comunicazione digitale 猫 priva di 鈥渘arrazione鈥�, la mole e la velocit脿 con cui sono accumulate e scambiate le informazioni (esiste ed 猫 sempre pi霉 presente la Information Fatigue Syndrome, che comporta anche la riduzione della capacit脿 di analisi) non porta a nessuna conoscenza, 猫 funzionale in compenso alla circolazione del capitale. Anche il diario di Facebook, non 鈥渞acconta鈥� ma 鈥渃onta鈥�, 猫 puramente additivo, persino le amicizie si sommano e le simpatie si misurano col numero di 鈥渕i piace鈥� L鈥檈ccesso di trasparenza e l鈥檌mmediatezza nella comunicazione hanno reso anche la politica sempre pi霉 incapace di visione del futuro, di discussione di temi controversi ed opinioni discordanti, anch鈥檈ssa 猫 legata al presente, alla ricerca del consenso immediato, del 鈥渕i piace鈥�. Il continuo scambio di dati porta ad una societ脿 del controllo, in cui ognuno di noi 猫 il controllato ed il controllore, la quantit脿 di informazioni, spesso fornite volontariamente, ancora in base al principio di libert脿, 猫 tale da rendere obsoleta ogni teoria ed ipotesi sulla societ脿, della quale, secondo Byung-Chul Han, 猫 stato ormai disvelato l鈥檌nconscio collettivo, il filosofo annuncia in chiusura del saggio l鈥檌nizio dell鈥檈ra della 鈥減sicopolitica digitale鈥�.
June 13, 2015
Interesante visi贸n de c贸mo la aceleraci贸n de la informaci贸n provoca un disenso con la capacidad de conocimiento y gesti贸n de "lo lento", del largo plazo desde la 贸ptica de la facticidad de Heiddeger y del pan贸ptico benthiano. Vivimos un una c谩rcel digital, cosificada por un falso positivismo y necesidad de la inmediatez que ha elevado a categor铆a religiosa al concepto de "transparencia" obcecada en exaltar el presente y lo inmediato a costa del propio futuro.
Han, da con la tecla de que esta nueva "biopol铆tica" supera el concepto inicial de Focault, y nos convierte a todos en amo/esclavos de lo digital, dejando que una "superestrectura" al modo marxista nos controle, pero eso s铆, libremente. Entreg谩ndonos a esta org铆a de lo digital de la inmediatez.
Libro para ser reflexionado y ser (re)pensado m谩s de una vez. Sin duda abre caminos al estudio de la sociedad red, que van m谩s all谩 de lo meramente t茅cnico o sociol贸gico, provoca una necesidad de desarrollar una nueva filosof铆a, una nueva ontolog铆a sobre qu茅 es lo "real" frente a lo imaginario. Un trasunto lacaniano de nuestra doble conciencia.
Recomiendo encarecidamente su lectura, para ser un filtro de otros textos y an谩lisis de la sociedad actual.
Han, da con la tecla de que esta nueva "biopol铆tica" supera el concepto inicial de Focault, y nos convierte a todos en amo/esclavos de lo digital, dejando que una "superestrectura" al modo marxista nos controle, pero eso s铆, libremente. Entreg谩ndonos a esta org铆a de lo digital de la inmediatez.
Libro para ser reflexionado y ser (re)pensado m谩s de una vez. Sin duda abre caminos al estudio de la sociedad red, que van m谩s all谩 de lo meramente t茅cnico o sociol贸gico, provoca una necesidad de desarrollar una nueva filosof铆a, una nueva ontolog铆a sobre qu茅 es lo "real" frente a lo imaginario. Un trasunto lacaniano de nuestra doble conciencia.
Recomiendo encarecidamente su lectura, para ser un filtro de otros textos y an谩lisis de la sociedad actual.
April 11, 2023
"The electric technology is ' within the gates, and we are numb, deaf, blind and mute about its encounter with the Gutenberg technology, on and through which the American way of life was formed." Marshall McLuhan (1964, Canadian educator)
Well, Byung thinks the same is happening with the digital technology; and we're getting "blind" and with "digital drunkenness".
"Kafka would have said that the new generation of ghosts, the digital ones, are far more voracious, unashamed and noisy."
Just like in "Psychopolitics: Neoliberalism and New Technologies of Power" this is a very pessimistic view on the New Technologies. Humans are getting deaf & blind, depressed, narcissistic, (stupid?)...'digitally sick', I would venture to say.
How do you cure them?
Well, Byung thinks the same is happening with the digital technology; and we're getting "blind" and with "digital drunkenness".
"Kafka would have said that the new generation of ghosts, the digital ones, are far more voracious, unashamed and noisy."
Just like in "Psychopolitics: Neoliberalism and New Technologies of Power" this is a very pessimistic view on the New Technologies. Humans are getting deaf & blind, depressed, narcissistic, (stupid?)...'digitally sick', I would venture to say.
How do you cure them?
December 22, 2019
A lot of the insights are interesting, and if you鈥檝e read his other essays 鈥� repetitive. Unlike some of his other essays, this one is fairly straigt-forward. There鈥檚 just enough name-dropping and theory-quoting to remind you that you鈥檙e reading Byung-Chul Han, but not so much that you鈥檙e totally confused.
My immediate reaction as I read this was dismissive 鈥� this is just alarmist: there are some good insights and theories, they are interesting to contemplate and necessary to guard against, but they do not bear out in reality. People do take their online outrage to the real world; digital media is allowing people in countries oppressed by repressive regimes to realize they are not alone, others are willing to rebel, and to organize, and to revolt. That doesn鈥檛 mean regimes aren鈥檛 learning to also use digital media to manipulate and control the narratives, the psychology of the people. What I鈥檓 trying to say is that it鈥檚 a dialectic 鈥� people on different sides of power use digital media, and mutually drive adaptation like giraffes and tall trees. It鈥檚 not a one-sided totalitarian control like Han is suggesting.
So I call this book alarmist. But still, even as I鈥檓 dismissing it explicitly, I鈥檓 alarmed. I would not recommend this if you鈥檙e prone to nightmares. (I have been getting nightmares.)
My immediate reaction as I read this was dismissive 鈥� this is just alarmist: there are some good insights and theories, they are interesting to contemplate and necessary to guard against, but they do not bear out in reality. People do take their online outrage to the real world; digital media is allowing people in countries oppressed by repressive regimes to realize they are not alone, others are willing to rebel, and to organize, and to revolt. That doesn鈥檛 mean regimes aren鈥檛 learning to also use digital media to manipulate and control the narratives, the psychology of the people. What I鈥檓 trying to say is that it鈥檚 a dialectic 鈥� people on different sides of power use digital media, and mutually drive adaptation like giraffes and tall trees. It鈥檚 not a one-sided totalitarian control like Han is suggesting.
So I call this book alarmist. But still, even as I鈥檓 dismissing it explicitly, I鈥檓 alarmed. I would not recommend this if you鈥檙e prone to nightmares. (I have been getting nightmares.)
January 23, 2020
Devo dire che questo libro 猫 scritto in maniera estremamente fluida e scorrevole. Nonostante non siano concetti del tutto semplici, 猫 sempre chiaro e si legge benissimo (l'ho finito in una giornata). Ho trovato la visione dell'autore forse un po' troppo negativa per quanto realistica, ma ho apprezzato tantissimo i continui riferimenti filosofici. 脠 estremamente bravo a spiegare concetti di filosofici in maniera breve anche a chi non ne ha mai sentito parlare. Un esempio su tutti: viene nominato spesso Heidegeerd e nonostante non l'abbia mai letto ne studiato sono riuscita a comprendere tutti i riferimenti.
May 24, 2020
Un libro muy por fuera de mi zona de confort, fue interesante y desafiante leerlo. A veces me sent铆a poco preparada para enfrentarme a esta lectura, pero igual tiene sus momentos amigables. Me gust贸 bastante, muy buenos an谩lisis sobre la influencia del internet y las redes sociales en la pol铆tica, en la democracia, en lo colectivo. Tiene hasta algunas cosas medias po茅ticas jiji 鈥渆l misterio ama el silencio鈥�
August 10, 2022
"No Enxame: Perspectivas do Digital" de Byung-Chul Han aborda sobre a crise e efeitos das novas m铆dias digitais no nosso comportamento e inconsciente.
As novas tecnologias tem um ritmo pr贸prio, que exigem o tempo presente e imediato. Uma das consequ锚ncias disso 茅 o que ele nomeia de shitstorm (numa tradu莽茫o livre simplista BR: o cancelamento ou "despejar o 贸dio na internet"), em que a descarga de afetos, somada muitas vezes ao anonimato, funciona de modo muito mais intenso do que no meio anal贸gico.
A sociedade da indigna莽茫o se infla rapidamente, do mesmo modo que se desfaz. N茫o h谩 tempo de amadurecer os discursos ou desenvolver a capacidade anal铆tica, porque a trag茅dia de ontem ser谩 logo substitu铆da pela do dia seguinte. Sem a莽茫o ou aprofundamento.
A sociedade do espet谩culo, observa e se sente observada. As barreiras do espa莽o privado para o p煤blico se desintegram e a informa莽茫o em demasia gera o cansa莽o e n茫o se concentra no essencial. A liberdade por um lado, provoca coa莽玫es do outro, fazendo circular o capital e esgotamento. A ilus茫o de que falamos como comunidade, quando na realidade estamos absortos no nosso pr贸prio individualismo e narcisismo.
As novas tecnologias tem um ritmo pr贸prio, que exigem o tempo presente e imediato. Uma das consequ锚ncias disso 茅 o que ele nomeia de shitstorm (numa tradu莽茫o livre simplista BR: o cancelamento ou "despejar o 贸dio na internet"), em que a descarga de afetos, somada muitas vezes ao anonimato, funciona de modo muito mais intenso do que no meio anal贸gico.
A sociedade da indigna莽茫o se infla rapidamente, do mesmo modo que se desfaz. N茫o h谩 tempo de amadurecer os discursos ou desenvolver a capacidade anal铆tica, porque a trag茅dia de ontem ser谩 logo substitu铆da pela do dia seguinte. Sem a莽茫o ou aprofundamento.
A sociedade do espet谩culo, observa e se sente observada. As barreiras do espa莽o privado para o p煤blico se desintegram e a informa莽茫o em demasia gera o cansa莽o e n茫o se concentra no essencial. A liberdade por um lado, provoca coa莽玫es do outro, fazendo circular o capital e esgotamento. A ilus茫o de que falamos como comunidade, quando na realidade estamos absortos no nosso pr贸prio individualismo e narcisismo.
June 26, 2019
As with Burnout Society, Han comes off as a cranky old man who dislikes new things. He has a few good points and the topics he brings up are interesting but it's all rather brief. Also, I know it was written in 2013 but it is hilarious how much he references and fears Google Glass considering how much of a dumpster fire that thing ended up being. My Twitter thread on the book is a like better and I give some more specific insight there.
July 26, 2021
El libro m谩s ok boomer de Chul Han, se帽or su茅lteme del brazo
June 29, 2023
Escrito en 2013, los frutos de la psicopol铆tica digital afloran 10 a帽os despu茅s. L煤cido y s贸lido, Han y su necesaria visi贸n anal铆tica para el nuevo mundo que nos engulle silenciosamente.
November 14, 2017
Es un librito sencillo. Cuatro o cinco ideas interesantes poco desarrolladas. Es evidentemente un tipo que sabe mucho, y que escribe actualizado. Uno no suele encontrar mezclados en un libro t茅rminos como: Facebook, Twitter, Data minning, Big data, Foucault, Bentham, Barthes, McLuhan. Bueno, por ah铆 anda, pero te lo vende en p铆ldoras de 100 p谩ginas cada una. Probablemente sea parte de una estrategia moderna de venta. Voy a necesitar un par de libros m谩s para hacerme una idea de su pensamiento.
Dos ideas que me resultaron interesantes y que creo que puedo usar en alg煤n momento: la historia de como prueba de la comunicaci贸n no verbal en las conversaciones cara a cara. La idea de lo digital como contabilizable evadiendo la negatividad no contabilizable de las vinculaciones reales.
Dos ideas que me resultaron interesantes y que creo que puedo usar en alg煤n momento: la historia de como prueba de la comunicaci贸n no verbal en las conversaciones cara a cara. La idea de lo digital como contabilizable evadiendo la negatividad no contabilizable de las vinculaciones reales.
December 24, 2022
Come 猫 cambiato il senso del s茅 con i dispositivi e i media digitali? Il filosofo semina idee e intuizioni fertili come il concetto di trasparenza del digitale e ne riprende altri consolidati nella sociologia dei media come quello di presente continuo.
Come spesso accade, la visione 猫 fortemente pregiudizievole e negativa, oltre che apocalittica (per esempio, si fa un gran parlare dei Google Glass che, ad oggi, sono un device completamente abbandonato).
La metafora dello sciame 猫 azzeccata ma manca completamente la parte industriosa e strabiliante con cui gli insetti cooperano e prosperano. Fatico a comprendere perch茅 questo autore scriva libri cos矛 brevi e aforistici dove non si riesce ad approfondire nulla.
Come spesso accade, la visione 猫 fortemente pregiudizievole e negativa, oltre che apocalittica (per esempio, si fa un gran parlare dei Google Glass che, ad oggi, sono un device completamente abbandonato).
La metafora dello sciame 猫 azzeccata ma manca completamente la parte industriosa e strabiliante con cui gli insetti cooperano e prosperano. Fatico a comprendere perch茅 questo autore scriva libri cos矛 brevi e aforistici dove non si riesce ad approfondire nulla.
July 31, 2021
丕賱賲毓乇賮丞 賲丐賱賲丞 賰丕賱毓丕丿丞貙 賵丕賱兀丿賴賶 兀賳 丨賲賱賴丕 賵丨丿賴 賱丕 賷賰賮賷 賱鬲毓賷卮 氐丕賲鬲丕 亘毓丿賴丕!
賴匕丕 丕賱賰鬲丕亘 丕賱毓馗賷賲貙 賷卮乇丨 丨丕賱丞 丕賱亘卮乇賷丞 賮賷 丕賱毓氐乇 丕賱乇賯賲賷貙 賵賰賷賮 鬲丨賵賱賵丕 賱兀卮賷丕亍 賲爻賰賷賳丞貙 賲乇賵囟丞. 賵賷卮乇丨 丕賱賰丕鬲亘貙 兀賵 丕賱賮賷賱爻賵賮 亘賷賵賳噩 鬲卮賵賱 賴丕賳貙 毓賳 賰賱 丕賱氐賵乇 丕賱氐丕丿賲丞 賱丨賰賲 丕賱乇賯賲賳丞 丕賱卮賲賵賱賷貙 丨鬲賶 賷賳鬲賴賷 亘賰丕亘賵爻 丕賱爻丕賷賰賵亘賵賱賵鬲賷賰爻 "丕賱爻賷丕爻丞 丕賱賳賮爻賷丞" 丕賱鬲賷 鬲鬲爻賱賲 丨賰賲 丕賱毓丕賱賲 亘毓丿 丕賱亘丕賷賵 亘賵賱賵鬲賰爻 (丕賱爻賷丕爻丞 丕賱丨賷賵賷丞)
丨賷孬 賱丕 賷賵噩丿 賮賷 丕賱毓丕賱賲 兀賷 賲賮乇 賲賳 丕賱爻賱胤丞 丕賱丨丕賰賲丞..
賱丕亘丿 賲賳 賯乇丕亍丞 丕賱賰鬲丕亘貙 丨鬲賶 鬲賯鬲賳毓 兀賳賳丕 賲噩乇丿 賲爻鬲毓亘丿賷賳 賲爻丕賰賷賳貙 賳賲爻賰 丕賱賴賵丕鬲賮 賵賳馗賳 兀賳賳丕 兀丨乇丕乇 亘賰鬲丕亘丞 兀賵 鬲氐賵賷乇 賲丕 賳乇賷丿!
賴匕丕 丕賱賰鬲丕亘 丕賱毓馗賷賲貙 賷卮乇丨 丨丕賱丞 丕賱亘卮乇賷丞 賮賷 丕賱毓氐乇 丕賱乇賯賲賷貙 賵賰賷賮 鬲丨賵賱賵丕 賱兀卮賷丕亍 賲爻賰賷賳丞貙 賲乇賵囟丞. 賵賷卮乇丨 丕賱賰丕鬲亘貙 兀賵 丕賱賮賷賱爻賵賮 亘賷賵賳噩 鬲卮賵賱 賴丕賳貙 毓賳 賰賱 丕賱氐賵乇 丕賱氐丕丿賲丞 賱丨賰賲 丕賱乇賯賲賳丞 丕賱卮賲賵賱賷貙 丨鬲賶 賷賳鬲賴賷 亘賰丕亘賵爻 丕賱爻丕賷賰賵亘賵賱賵鬲賷賰爻 "丕賱爻賷丕爻丞 丕賱賳賮爻賷丞" 丕賱鬲賷 鬲鬲爻賱賲 丨賰賲 丕賱毓丕賱賲 亘毓丿 丕賱亘丕賷賵 亘賵賱賵鬲賰爻 (丕賱爻賷丕爻丞 丕賱丨賷賵賷丞)
丨賷孬 賱丕 賷賵噩丿 賮賷 丕賱毓丕賱賲 兀賷 賲賮乇 賲賳 丕賱爻賱胤丞 丕賱丨丕賰賲丞..
賱丕亘丿 賲賳 賯乇丕亍丞 丕賱賰鬲丕亘貙 丨鬲賶 鬲賯鬲賳毓 兀賳賳丕 賲噩乇丿 賲爻鬲毓亘丿賷賳 賲爻丕賰賷賳貙 賳賲爻賰 丕賱賴賵丕鬲賮 賵賳馗賳 兀賳賳丕 兀丨乇丕乇 亘賰鬲丕亘丞 兀賵 鬲氐賵賷乇 賲丕 賳乇賷丿!
February 16, 2017
Ensayo breve que desglosa la conducta social del nuevo "homo digitalis". V谩lido porque plantear谩 al lector muchas preguntas, aunque peque no no profundizar demasiado. El enfoque es claramente filos贸fico. Referencias a Heidegger, McLuhan, etc.
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June 9, 2019Parad贸jico rese帽ar este libro en una red social.
December 4, 2021
Id茅es int茅ressantes, bien 茅crit, image de l鈥檈ssaim tr猫s juste. L鈥檈nsemble est d茅primant 脿 souhait et pertinent parce qu鈥檌l met justement en 茅vidence des aspects peu glorieux de la soci茅t茅 num茅rique. Cela dit, on a parfois l鈥檌mpression que Han aime 芦听s鈥櫭ヽouter 茅crire听禄, d鈥檕霉 certaines conclusions qui sortent un peu de nulle part.
April 21, 2023
Un libro al que le tenia expectativas altas (pues ya hab铆a le铆do obras de 茅l) y que en general fue una decepci贸n
Es un libro con ideas interesantes pero que no envejecieron bien, gran parte de los miedos y cr铆ticas que Han propone sobre las tecnolog铆as son una exageraci贸n, de m谩s las vibes de un filosofo ranteando tras ver un shitstorm en twitter.
Las ideas tienden a ser repetitivas y en mi opini贸n con poco peso argumental y con varios saltos.
Seguir茅 a leyendo a Han de todas maneras, tiene libros de los que s铆 he disfrutado
Es un libro con ideas interesantes pero que no envejecieron bien, gran parte de los miedos y cr铆ticas que Han propone sobre las tecnolog铆as son una exageraci贸n, de m谩s las vibes de un filosofo ranteando tras ver un shitstorm en twitter.
Las ideas tienden a ser repetitivas y en mi opini贸n con poco peso argumental y con varios saltos.
Seguir茅 a leyendo a Han de todas maneras, tiene libros de los que s铆 he disfrutado
December 12, 2016
Encuentro al coreano Byung-Chul Han como uno de los tantos chamuyeros que supieron hacer un kioskito con lo digital. No propone un pensamiento superador sino una especie de hidrograf铆a puntual de lo cibern茅tico. Cualquiera que se ponga a pensar c贸mo repercute el mundo de internet en la vida cotidiana puede caer con este tipo de pensamientos, solo que este muchacho supo ser vivo y, con la chapa de sus estudios en Alemania, se llen贸 los bolsillos. Sin embargo no todo es malo porque hay algunos conceptos interesantes que me gustar铆a resaltar.
-Vigilancia pan贸ptica por parte de los otros y tambi茅n de uno mismo: El modelo del pan贸ptico ya no funciona como un Gran Hermano vigilante sino que pasa a ser propiedad de los otros y de uno mismo. Nos autovigilamos y somos polic铆a de los dem谩s. Atacamos como enjambre enfurecido ante algo que no nos gusta. Esto se conecta a su vez con el siguiente concepto.
-Explotaci贸n de s铆 mismo: La autoexigencia, la capacidad por producir informaci贸n y ser algo dentro del mundo digital se torna en una explotaci贸n propia. Ya no hay patr贸n que mande, ahora nos autoexplotamos.
-M谩s informaci贸n es m谩s confusi贸n: Utilizo una cita para explicar "Cuanta m谩s informaci贸n ser pone a disposici贸n, m谩s impenetrable se hace el mundo, m谩s aspecto de fantasma adquiere". Estamos en la era de la informaci贸n que nos inunda y estresa lo cual lleva a lo que Adam Curtis en un documental califica como Hyper Normalisation: nos confunden y bombardean con variada informaci贸n para trabar el pensamiento cr铆tico, no sabemos para d贸nde ir o no tenemos un camino definido, son eternos grises. Esto no nos aplasta sino que nos congela, quedamos en la no acci贸n.
-Sociedad psicopol铆tica de la transparencia, psicopoder: A diferencia de la biopol铆tica de Foucault, Han propone la psicopol铆tica digital y como consecuencia de esto el psicopoder. Es interesante pensarlo pero cae en un error grav铆simo que le derrumba el libro por completo: Est谩 pensando la realidad como lo digital y no como una mezcla o un h铆brido entre lo digital, anal贸gico y f铆sico. La sociedad no es solamente en la que reina el psicopoder sino tambi茅n, por fuera de internet, todav铆a sigue imperando la psicopol铆tica. Ambas arman la identidad del sujeto y no es solo un producto del Big Data.
Byung Chul-Han es un buen observador (aunque previsible por momentos) l谩stima que en su af谩n por proponer un pensamiento superador caiga en la cosificaci贸n del Ser, tan poco heideggeriano.
Todav铆a tengo para leer Shanzhai que espero sea mucho mejor que este.
-Vigilancia pan贸ptica por parte de los otros y tambi茅n de uno mismo: El modelo del pan贸ptico ya no funciona como un Gran Hermano vigilante sino que pasa a ser propiedad de los otros y de uno mismo. Nos autovigilamos y somos polic铆a de los dem谩s. Atacamos como enjambre enfurecido ante algo que no nos gusta. Esto se conecta a su vez con el siguiente concepto.
-Explotaci贸n de s铆 mismo: La autoexigencia, la capacidad por producir informaci贸n y ser algo dentro del mundo digital se torna en una explotaci贸n propia. Ya no hay patr贸n que mande, ahora nos autoexplotamos.
-M谩s informaci贸n es m谩s confusi贸n: Utilizo una cita para explicar "Cuanta m谩s informaci贸n ser pone a disposici贸n, m谩s impenetrable se hace el mundo, m谩s aspecto de fantasma adquiere". Estamos en la era de la informaci贸n que nos inunda y estresa lo cual lleva a lo que Adam Curtis en un documental califica como Hyper Normalisation: nos confunden y bombardean con variada informaci贸n para trabar el pensamiento cr铆tico, no sabemos para d贸nde ir o no tenemos un camino definido, son eternos grises. Esto no nos aplasta sino que nos congela, quedamos en la no acci贸n.
-Sociedad psicopol铆tica de la transparencia, psicopoder: A diferencia de la biopol铆tica de Foucault, Han propone la psicopol铆tica digital y como consecuencia de esto el psicopoder. Es interesante pensarlo pero cae en un error grav铆simo que le derrumba el libro por completo: Est谩 pensando la realidad como lo digital y no como una mezcla o un h铆brido entre lo digital, anal贸gico y f铆sico. La sociedad no es solamente en la que reina el psicopoder sino tambi茅n, por fuera de internet, todav铆a sigue imperando la psicopol铆tica. Ambas arman la identidad del sujeto y no es solo un producto del Big Data.
Byung Chul-Han es un buen observador (aunque previsible por momentos) l谩stima que en su af谩n por proponer un pensamiento superador caiga en la cosificaci贸n del Ser, tan poco heideggeriano.
Todav铆a tengo para leer Shanzhai que espero sea mucho mejor que este.
June 30, 2019
Nesse ensaio, o fil贸sofo sul-coreano nos faz pensar onde n茫o pensamos, nos faz ver onde est茫o nossos pontos cegos. As tecnologias tornam a vida mais confort谩vel, mas conforme elas s茫o utilizadas, podem nos cegar para o que est谩 muito pr贸ximo. Um dos primeiros a vislumbrar essa tens茫o foi Marshall McLuhan que j谩 em 1964 observara que a tecnologia da eletricidade estaria se sobrepondo sobre a leitura, como um excesso de luz que impede a reflex茫o cr铆tica. Essa met谩fora acompanhar谩 o autor em outros ensaios do livro, quando o autor nos aponta para usos n茫o esperados do ideal da transpar锚ncia. Os ensaios do O Enxame v茫o desvelando como somos levados pela m铆dia digital sem que tenhamos dom铆nio ou decis茫o consciente. O enxame digital 茅 um aglomerado de indiv铆duos que competem por visibilidade, eles podem se reunir momentaneamente em enxames, em Smart Mobs, mas se dissolvem antes de formularem um discurso pol铆tico. O fil贸sofo questiona aqueles que ainda se referem 脿 expropria莽茫o alheia e luta de classes (Hardt & Negri), pois, para ele, hoje h谩 uma classe 煤nica a qual pertencem todos os que fazem parte do sistema capitalista. O imp茅rio n茫o 茅 mais uma classe dominante exploradora, pois o atual ideal do desempenho leva cada indiv铆duo 脿 autoexplora莽茫o. Em complemento ao que analisou em A sociedade do cansa莽o, o autor desvelar谩 uma forma de exerc铆cio de poder que se oculta na liberdade de escolha. O indiv铆duo 茅 aparentemente fortalecido pelas redes digitais, mas 茅 isso que impedir谩 um agir conjunto, a emerg锚ncia de um discurso pol铆tico que teria como refer锚ncia um "n贸s". A eros茫o do comunit谩rio torna um agir conjunto cada vez mais improv谩vel. O ideal da transpar锚ncia com o qual as democracias costuma ser identificadas passou a ser usado pelos algoritmos do Big Data. A transpar锚ncia 茅 ent茫o utilizada como uma press茫o para o conformismo. Como isso 茅 feito? O redador-chefe da revista Wired, C. Anderson publicou um artigo com o t铆tulo "O fim da teoria", anunciando que com o Big Data, n茫o precisamos mais de modelos de comportamento, pois n茫o se trata mais de perguntar 'por que as pessoas agem assim', mas simplesmente de constatar 'que 茅 assim que 茅'. Quem pode dizer por que o ser humano faz o que faz? Ele o faz simplesmente, e n贸s podemos medir e rastrear isso. Quando h谩 dados suficientes, os n煤meros falam por si. Essa possibilidade de decifrar modelos de comportamento a partir de Big Data enuncia o come莽o da psicopol铆tica.
December 12, 2016
Ensayo que aborda el impacto de las redes sociales y el mundo digital en la sociedad, en concreto a los movimientos de masa y la relaci贸n entre los individuos de la propia sociedad, que se ven alterados por completo bajo la tiran铆a del "me gusta" y un predominio del ego que elimina el esp铆ritu de fraternidad entre los ciudadanos.
En el enjambre termina con una reflexi贸n final muy desalentadora aunque no por ello deja de ser menos cierta: gracias al Big Data ya somos 100% predecibles en nuestros comportamientos.
En el enjambre termina con una reflexi贸n final muy desalentadora aunque no por ello deja de ser menos cierta: gracias al Big Data ya somos 100% predecibles en nuestros comportamientos.
February 13, 2018
Tiene aspectos interesantes para investigar. Pero Byung-Chul Han me decepcion贸. En varias ocasiones parece una persona que tiene p谩nico por la tecnolog铆a y un sentimentalismo por el "antes era mejor". Pareciera que critica el uso de las redes, y lo totaliza como lo 煤nico que existe en Internet y la tecnolog铆a. Como si viviera en un oscurantismo digital, y no sabe nada m谩s all谩 de encender un bot贸n y tomarse una selfie.
December 13, 2015
Pseudointellektuelles, selbstverliebtes Geschwafel.
March 4, 2018
While it makes you rethink your digital life, a lot of affirmations are just too subjective and badly argued.
February 18, 2025
Extremely good. Perfect link between Han鈥檚 Agony of Eros, transparency society, and his psycho-politics. Dense and full of powerful gut punches. Harrowing and depressing. I鈥檓 seeing the disintegration of society, politics, indeed, human nature, in front of my eyes. Digital technology and the smart phone have sucked the soul out of humanity. Han鈥檚 philosophy has given me some comfort鈥攏ot in offering a vapid solution (he admits there is no solution), but in offering a legitimate philosophical explanation that鈥檚 more than superficial finger pointing.
I鈥檝e been off of social media for about fifteen years (besides 欧宝娱乐), pay for a good data scrubber to clean illegally mined data of my person that exists on the internet. I鈥檓 getting rid of my smart phone for a dumb phone in April. I don鈥檛 own a TV, watch movies, or engage in screen time. I read every day, and try to practice publicatio sui and momento mori daily. I write, read, think, walk, laugh, dance, and try to experience the world in a palpable, paced, and existential way.
This notwithstanding, I cannot fix the world which is going to absolute shit. Climate change will soon destroy the planet. The greed of mankind has proved insatiable. Politics has degenerated to entertainment and mere consumer consumption. This is due to lack of trust, faith, and respect because of pornographic exhibition and transparency of the individual. Cynicism, skepticism and self interest reigns. Democracy is dead. Narcissistic political outrage rules. Politicians have become obsolete because there is no exclusivity or distance, digital media makes information ready at hand, immediately. There is no guiding a mass towards a future, no faith in leadership. There is only a mass of information, correlation, and data. Truth is an anachronism and dead. It doesn鈥檛 matter if it鈥檚 true, only that there is a correlation. Meaning is dead, hermeneutics are dead, politics are dead. There is no horizon, no bounded goal, no common soul of the people. There is no interiority, no more analytic thinking, or contemplation. All of these are too slow, inefficient for the continual exploitation and capitalization by neo-liberalism.
The masses are dumb as shit, and they don鈥檛 care. The digital image has bespoiled our psyche. There is no resistance or negativity. No palpability, no push back, no smile, no eye roll, no gaze or smirk. The digital medium has unmediated communication and thereby flattened it out to something baseless, soulless, and lacking negativity. The shock and awe of the original moving pictures/cinema, has worn down to nothing. Everything has been seen and everything is the same. Bombs could reign down from heaven and we would shrug it off as cool as a cucumber. If it doesn鈥檛 affect us directly (narcissism), then we are uninterested. Life has become ironically the quest for freedom and leisure while working and exploiting ourselves unto depression, burnout, and suicide.
I will continue to read through the works of Han. Let鈥檚 see.
-b
I鈥檝e been off of social media for about fifteen years (besides 欧宝娱乐), pay for a good data scrubber to clean illegally mined data of my person that exists on the internet. I鈥檓 getting rid of my smart phone for a dumb phone in April. I don鈥檛 own a TV, watch movies, or engage in screen time. I read every day, and try to practice publicatio sui and momento mori daily. I write, read, think, walk, laugh, dance, and try to experience the world in a palpable, paced, and existential way.
This notwithstanding, I cannot fix the world which is going to absolute shit. Climate change will soon destroy the planet. The greed of mankind has proved insatiable. Politics has degenerated to entertainment and mere consumer consumption. This is due to lack of trust, faith, and respect because of pornographic exhibition and transparency of the individual. Cynicism, skepticism and self interest reigns. Democracy is dead. Narcissistic political outrage rules. Politicians have become obsolete because there is no exclusivity or distance, digital media makes information ready at hand, immediately. There is no guiding a mass towards a future, no faith in leadership. There is only a mass of information, correlation, and data. Truth is an anachronism and dead. It doesn鈥檛 matter if it鈥檚 true, only that there is a correlation. Meaning is dead, hermeneutics are dead, politics are dead. There is no horizon, no bounded goal, no common soul of the people. There is no interiority, no more analytic thinking, or contemplation. All of these are too slow, inefficient for the continual exploitation and capitalization by neo-liberalism.
The masses are dumb as shit, and they don鈥檛 care. The digital image has bespoiled our psyche. There is no resistance or negativity. No palpability, no push back, no smile, no eye roll, no gaze or smirk. The digital medium has unmediated communication and thereby flattened it out to something baseless, soulless, and lacking negativity. The shock and awe of the original moving pictures/cinema, has worn down to nothing. Everything has been seen and everything is the same. Bombs could reign down from heaven and we would shrug it off as cool as a cucumber. If it doesn鈥檛 affect us directly (narcissism), then we are uninterested. Life has become ironically the quest for freedom and leisure while working and exploiting ourselves unto depression, burnout, and suicide.
I will continue to read through the works of Han. Let鈥檚 see.
-b
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