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Resumen En la obra de Fernando Soto Aparicio, Viaje a la claridad, aparecen tres elementos de indiscutible importancia para entender el modo como los personajes lidian con: su condición de víctima, con el poder y con el perdón como esperanza. Elementos que son parte de la construcción de una nación, sumida en una larga guerra, real e imaginaria que ignora, invisibiliza y elimina del relato cultural.
Abstract In Fernando Soto Aparicio's work, Journey to the Clarity (Viaje a la Claridad), three elements of indisputable importance appear to understand the way the characters deal with their status as a victim, with power, and with forgiveness as hope. These elements are part of the construction of a nation, plunged into a long, real and imaginary war, which ignores, hides, and removes the cultural narrative.
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La reproducción neoliberal de la forma-empresa hacia el ámbito de la intimidad del sujeto que se consagra como "empresario de sí mismo" en un espacio de riesgos, de acuerdo con Foucault, obedece a cambios impredecibles e intempestivos; a un "medio ambiente" de incertidumbres, donde cada quien se asegura a sí mismo un escenario de nuevas formas de calcular, programar o planear el ejercicio de su autonomía. Las grandes empresas eluden sus responsabilidades con los riesgos biotecnológicos y la responsabilidad social deviene como categoría apropiada al emprendimiento, la competitividad y el mercadeo que genera buena imagen corporativa para la perdurabilidad de las empresas. La biopolítica se asume como un concepto provisional que sirve de puente entre el modelo bélico de Nietzsche y otro modelo gubernamental, propiamente político; entre las tecnologías políticas de soberanía, disciplina y regulación, como formas preliberales de gubernamentalidad, para atender finalmente los estudios arqueológicos sobre la gubernamentalidad del neoliberalismo expandido como Capitalismo Mundial Integrado, otra manera más depurada de gobernar por "acción a distancia" con estrategias tecnológicas de autorresponsabilización individual desde el espacio o medio (milieu) que se convierte en un emplazamiento de intervención que busca modificar las determinaciones con el fin de conducir la conducta de los gobernados. De otro lado, para Bourdieu, la producción de bienes culturales en el medio reviste una forma particular de enclasamientos, se ejerce un efecto de imposición simbólica desde el gusto ya constituido culturalmente; el deseo implícito de los sujetos se ejerce como un mecanismo en los sistemas de los bienes ofrecidos en el mercado. Se reconoce así la dimensión reproductiva del deseo, en tanto que se dejan "circular" no tanto los flujos de mercancías, sino los flujos de deseos que impactan sobre los beneficios e intereses gubernamentales del Estado...
Neoliberal reproduction enterprise-way towards the field of privacy of the subject that is enshrined as entrepreneur of himself in an area of risk, according to Foucault, due to unpredictable and untimely changes, to an environment of uncertainties, where everyone is assured himself a stage for new forms of computing, program or plan to exercise their autonomy. Large enterprises shirk their responsibilities with biosafety risks and social responsibility becomes as appropriate category entrepreneurship, competitiveness and marketing that generates good corporate image for the sustainability of enterprises. Biopolitics is assumed as a provisional concept that bridges between the military model of Nietzsche and other governmental model, strictly political; among political technologies of sovereignty, discipline and regulation, as pre-liberal forms of governmentality, to finally meet archaeological studies about governmentality of neoliberalism expanded as integrated world capitalism, otherwise the most refined of rule by action at a distance self-responsibility with technology strategies individually from space or environment (milieu) that becomes a site of intervention seeking to modify the determinations In order to direct conduct of the governed. In addition to Bourdieu, cultural production in the middle is of a particular form of enclasamientos, it has an effect of symbolic imposition from taste and made culturally implicit desire of the subjects exercised as a mechanism in systems goods offered in the market. It recognizes the reproductive dimension of desire, while left circular not only goods flows, but also flows desires that impact on the benefits and interests of the state government...
Neoliberal reproduction enterprise-way towards the field of privacy of the subject that is enshrined as entrepreneur of himself in an area of risk, according to Foucault, due to unpredictable and untimely changes, to an environment of uncertainties, where everyone is assured himself a stage for new forms of computing, program or plan to exercise their autonomy. Large enterprises shirk their responsibilities with biosafety risks and social responsibility becomes as appropriate category entrepreneurship, competitiveness and marketing that generates good corporate image for the sustainability of enterprises. Biopolitics is assumed as a provisional concept that bridges between the military model of Nietzsche and other governmental model, strictly political; among political technologies of sovereignty, discipline and regulation, as pre-liberal forms of governmentality, to finally meet archaeological studies about governmentality of neoliberalism expanded as integrated world capitalism, otherwise the most refined of rule by action at a distance self-responsibility with technology strategies individually from space or environment (milieu) that becomes a site of intervention seeking to modify the determinations In order to direct conduct of the governed. In addition to Bourdieu, cultural production in the middle is of a particular form of enclasamientos, it has an effect of symbolic imposition from taste and made culturally implicit desire of the subjects exercised as a mechanism in systems goods offered in the market. It recognizes the reproductive dimension of desire, while left circular not only goods flows, but also flows desires that impact on the benefits and interests of the state government...
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Humanos , Teoria Ética , Política , Responsabilidade SocialRESUMO
La violencia simbólica es una apuesta conceptual muy fuerte en la teoría sociológica de Pierre Bourdieu. Ella está en todas partes, pero de manera especial se reproduce, invisible e inexorablemente, en los sistemas de enseñanza. Este problema no es exclusivamente académico, es ante todo político, ético y estético; la violencia simbólica se ejerce en el Estado, se encarna a la vez en la objetividad bajo formas de estructuras y de mecanismos específicos. Hay una gama muy amplia de aspectos o de formas como se puede ejercer tal violencia simbólica y cada campo es un lugar de su ejercicio. Los sistemas culturales funcionan como una matriz simbólica de las prácticas sociales y se constituyen en el fundamento de una teoría del poder, de la reproducción de la dominación. En Bourdieu se entrevé la relación de la transmisión del capital cultural mediante el habitus y la transmisión del capital genético. Así mismo, la inculcación pedagógica es análoga a la generación genética en tanto que transmite una información generadora de información semejante. El trabajo pedagógico tiende a reproducir las condiciones sociales de producción del arbitrario cultural.
The symbolic violence is a conceptual bet very strong in the sociological theory of Pierre Bourdieu. It is everywhere, but of special way it reproduces, invisible and inexorably, in the education systems. This problem is not exclusively academic, is first of all political, ethical and aesthetic; the symbolic violence is exerted in the State, it is incarnated simultaneously in the objectivity under forms of structures and specific mechanisms. There is a very ample range as such symbolic violence can be exerted and each field is a place of its exercise. The cultural systems work as a symbolic matrix of the social practices and is constituted in the foundation of a theory of power, of the reproduction of the domination. In Bourdieu we can see the relation of the transmission of the cultural capital by means of habitus and the transmission of the genetic capital. Also, the pedagogical implantation is analogous to the genetic generation whereas it transmits a generating information of similar information. The pedagogical work tends to reproduce the social conditions of production of the arbitrary cultural one.
A violência simbólica é uma aposta conceitual muito forte na teoria sociológica de Pierre Bourdieu. Ela está em todas as partes, mas de maneira especial se reproduz, invisível e inexoravelmente, nos sistemas de ensino. Este problema não é exclusivamente acadêmico, é ante todo político, ético e estético; a violência simbólica se exerce no Estado, encarnase à vez na objetividade sob formas de estruturas e de mecanismos específicos. Há uma gama muito ampla como se pudesse exercer tal violência simbólica e cada campo é um lugar do seu exercício. Os sistemas culturais funcionam como uma matriz simbólica das práticas sociais e se constituem no fundamento de uma teoria do poder, da reprodução da dominação. Em Bourdieu suspeitou a relação da transmissão do capital cultural mediante o habitus e a transmissão do capital genético. Assim mesmo, a inculcação pedagógica é análoga à geração genética entanto que transmite uma informação geradora de informação semelhante. O trabalho pedagógico tende a reproduzir as condições sociais de produção do arbitrário cultural.
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Humanos , Bioética , Política , Violência , SimbolismoRESUMO
Las metáforas que se tejen en torno al pensamiento complejo y al pensamiento sistémico autopoiético generan distintas visiones y aprehensiones de la realidad, apreciaciones muy polémicas que merecen un análisis detallado y juicioso, pues afectan problemáticas de orden ontológlco y epistemológico definitivos en el abordaje científico. La visión morlnlana de pretender una conciencia planetaria que religue las voluntades parece estar muy lejana de las crisis de la realidad. El mito del desarrollo es una concepción reduccionista que olvida las principales claves de la humanidad. Para comprender la realidad humana es necesaria una verdadera afirmación sobre la naturaleza biológica, psicológica o espiritual, de lo humano. Para H. Maturana y F Várela el conocimiento es "vida" y la representación no es simplemente una Imagen del mundo, sino una reconstrucción Interna del propio organismo y su sistema. El organismo está predestinado con esquemas para reconstruirlo.
The metaphors that are tiled around the complex thought and to the selfpoyesis systemic thought generate different visions and apprehensions from the reality, very controversial appreciations that deserve a detailed and judicious analysis, because they affect problematic of ontological and epistemological order definitive in the scientific approach. From a point of view of Moran that pretends a planetary consciousness that binds the wills, it seems to be very distant of the crises of the reality. The myth of the development is a reductionist conception that forgets the main keys of the humanity. In order to understand the human reality a true affirmation is necessary on the biological, psychological or spiritual nature, of the human. For H. Maturana and F Varela the knowledge is " life" and the representation is not simply an image of the world, but an internal reconstruction of the own organism and its system. The organism is predestined with schemes to reconstruct it.