HERE is the european post-industrial economy: millions of small entrepreneurs, professionals, millions of self-employed, millions of submerged workers. If the most important revolution from 1950 to 1975 consisted in the disappearance of peasants, the engine of change in the past thirty years had established in labour and society through a huge dose of individual subjectivity. This radically new structure has broken the distinctions of class and social cohesion; places of convergence and solidarity of interests exist no more, replaced by a huge molecular middle class. Each individual looks only for the path of achievement and mobility.
The collective psychology today focuses on the desire of consumption, free time, construction in its own future, then focuses its commitment towards immediate gain, in making money by money. It is necessary to give a moral judgement on this new reality, which is not a national, nor continental, but a worldwide standard? No, and it would be more then stupid: it would be useless. Facts are facts and figures are figures. They explain the social malaise, solitary mass neurosis, abandonment and indeed the refusal of the politics, the indifference towards growing issues of legality, the fall of solidarity. But also, as a positive side, the discovery of the risk as the value. You also explain the effectiveness of demagogy and plebiscitarism over a moltutude of individualities dispersed into a lonely crowd. This kind of society is therefore physiologically oriented towards the Berlusconian-right.
In a molecular society the most nagging problem is to rebuild the civilisation in a humanist sense: not as a dictatorial idea of Good, understood as ideology and redemption, but rather as the goodness culture and as a concrete and individual experience. And, at the same time, with patience and humility, to keep contacts with the community, with other molecules: for a policy of innovation, efficiency, new enthusiasm, new securities, new solidarity, new rights and new duties. The problem is to have cold blood and warm heart. And feeling like fighting. Fighting involves risk, but is this not the society of risks?
The collective psychology today focuses on the desire of consumption, free time, construction in its own future, then focuses its commitment towards immediate gain, in making money by money. It is necessary to give a moral judgement on this new reality, which is not a national, nor continental, but a worldwide standard? No, and it would be more then stupid: it would be useless. Facts are facts and figures are figures. They explain the social malaise, solitary mass neurosis, abandonment and indeed the refusal of the politics, the indifference towards growing issues of legality, the fall of solidarity. But also, as a positive side, the discovery of the risk as the value. You also explain the effectiveness of demagogy and plebiscitarism over a moltutude of individualities dispersed into a lonely crowd. This kind of society is therefore physiologically oriented towards the Berlusconian-right.
In a molecular society the most nagging problem is to rebuild the civilisation in a humanist sense: not as a dictatorial idea of Good, understood as ideology and redemption, but rather as the goodness culture and as a concrete and individual experience. And, at the same time, with patience and humility, to keep contacts with the community, with other molecules: for a policy of innovation, efficiency, new enthusiasm, new securities, new solidarity, new rights and new duties. The problem is to have cold blood and warm heart. And feeling like fighting. Fighting involves risk, but is this not the society of risks?
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