Source: Arianna Editrice [card source]
Depression, still considered in the nineteenth century like a mere symptom, is now in the same clinical entity in its own right and, taking the place of the neurosis, the most common mental disorders in the Western world. It is therefore a new disease of civilization. It feeds on all the social ills of all the miseries, of all the exclusions, but also the absence of reference points, the disappearance of meaning. Alongside the old aristocratic melancholy democratic equality corresponds to a horizon of waiting eternally disappointed. Even more of a mental state, is a way to call the problems generated by the contemporary world. È in questa accezione che è lecito parlare di società depressiva.
Se la depressione ha oggi assunto una tale estensione, è prima di tutto perché siamo diventati degli individui, senza alcuna tradizione né alcun punto di riferimento che ci indichi dal di fuori chi dobbiamo essere e come ci dobbiamo comportare. Come ha ben mostrato Alain Ehrenberg, liberazione dell’individuo e insicurezza identitaria cronica sono due face di una stessa dinamica. La depressione è una malattia della libertà moderna, che accompagna e sanziona la crescita del riferimento all’autonomia individuale nella vita sociale. Posto di fronte alla chiara consapevolezza della sua finitezza, l’uomo può vivere solo creando nel mondo il proprio mondo, un mondo provvisto di punti di riferimento e che costituisce la somma delle possibilità di essere che gli si offrono. Diventato autonomo, l’individuo si accorge troppo spesso di non essere all’altezza di ciò che sperava o di ciò che ha acquisito. Non è nemmeno all’altezza dei suoi desideri. Affrancato dagli antichi sistemi di conformità o di obbedienza, non riesce a dotarsi da solo dei punti di riferimento necessari per rimpiazzarli.
In una società in cui si presume che ciascuno sia sovrano di se stesso, l’individuo si trova posto di fronte, più che al problema della proibizione – che non scompare affatto, ma assume forme più sottili –, a quello della possibilità unlimited. Well, the outbreak of technoscience and global reach of the Capital Formation made us enter the era of the unlimited. This rejection of limits is also a rejection of any reference point, because a point of reference guides only if you set limits. Any reference point allows us to understand that not everything is possible - or everything that is virtually not possible for this is desirable. From this point of view, the principle of pleasure than ever opposed to the reality principle, the more it devalues \u200b\u200bthe virtual reality so far as to take its place. The unrest stems from the inability to cope then pulsed contradictory in a society that encourages everyone to "hatch" after having taken the trouble to first ascertain its conformity, and enjoy their "freedom" while putting in place procedures to control more and more elaborate. The man is discovered every day more vulnerable and fragile in a world that, at the same time, ordering him to be more "equal", then measure their need to be and get depressed.
The loss of reference points but also feeds on the absence of hope. After the failures and the horrors of the twentieth century, our contemporaries have resigned themselves to living in the horizon of the fatality. The great message of neoliberalism, continually redistributed by the media, is that there is no alternative to the status quo. This company is desperate? There's another possibility. Then, more than ever, everything changes because nothing changes. We live in the same way of the unlimited horizon - the infinity of the goods - and the prospect of a small story ended, in which the ubiquitous distraction, in Pascal's sense of the term, is intended merely to mask the emptiness and boredom, the feeling of irreparable loss, which nourishes the blues. We live together in perpetual motion and stillness, in the overflow and troppo vuoto. Nell’idea che tutto è possibile e nella constatazione che niente può essere padroneggiato.
Il rapporto con il tempo, simultaneamente, si trasforma. Il passato non è più “storicizzabile” ma istericizzato in maniera narcisistica od ossessiva. Il presente non è più “futurizzabile”: non può più proiettarsi nel futuro se non come pura ripetizione. Il futuro, infine, è percepito innanzitutto come portatore di minacce e non più di promesse. I fervori sacrificali, le mobilitazioni inaudite del XX secolo possono anche alimentare le commemorazioni obbligate di una “memoria” che gira a vuoto, ma retrospettivamente non possono suscitare altro che incomprensione (Imagine how you could die for a cause or make a gift of self in a world where nothing is free?) And make way for the prudent management of the interest.
Threats and risks of all sorts seem to multiply at the same time that the collective risk is no longer accepted, but is seen as a scandal (starting with the highest risk, which is death). This results in uncontrollable fears that generate many obsessions. In this age of victimology, every misfortune is seen as a disaster, but only individual solutions are proposed (the 'psychological') to the misfortunes of society. So we no longer know what life is, there is limited to survive at any cost. The fashion of the language of "rights" express the desire to be statutorily guaranteed against everything, but it is an impossible wish to fulfill. The obsession with security will be accentuated further with the aging of the population.
The slow process of disenchantment of the world - to work first and then the theology of science - coming to a close. The transformation of the world market paints a universe in which everything is evaluated in terms of book and Capital Formation gradually extends its evaluation criteria in all spheres of social life. It is no longer the man to be the measure of all things are the things produced exchanged and that becomes the measure of man. Everything that made sense, anything that involved a symbolic dimension for helping to sustain the imagery alone, is being uprooted in a world where man and nature are themselves increasingly excluded. Even this total domination of the hegemony the world by capitalism and Western ideology contributes to the generalized lack of respect.
Just as the fall in the birth rate, depression reveals a lack of vitality - as if everything that previous generations had made while he spent those that have followed. The fact that rich societies are also the most depressing shows that money does not bring happiness and joy of life is not a question of material standard of living or purchasing power. Companies today are materially richer even the poorest in terms of spiritual, while the poorest can still physically lean on the past and have confidence in the future. Once there was a direct link between despair (individual) and the explosion (social). Today there is one between depression and implosion. This world, one day, will implode.
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