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Wednesday, May 25, 2022
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Information as conderga

byung chul han (1959) leave us without reflection and trade words and facts with any tribe of optimism about the future. Nel so llibru Infokratie (Infokratie, Barcelona, ​​Taurus, 2022) [2021 pa la edición n’alemán]), paradoxically, the abundance of quotations and references that rush us, draw us into a possible dialogue or our critical ability, and in this argument of information, the reader’s experience is as close as possible to what the Korean philosopher wants to show. : not a crisis of democracy, as read in the subtitle, but its end and, as a result, the end of truth. For a guei person, this is impossible – and impossible to send from the former who supported their existence.

Tom Nesty, quoted by Han Nong Jean Baudrillard (1929-2007) nor Jacques Derrida (1930-2004), but there is perbaxol discourse, as well as rhizomatic structures Gilles Deleuze (1925-1995) and Felix Guattari (1930-1992). To bear the sen betrayal of his foundations, we must dare to say that Han is a post-philosopher. He speaks to the Western tradition (not the Eastern one), but diminishes it, making this informative data irrelevant for testing what he wants to be a paradigm of truth. The statements of Lloñe d’Majestic, a professor from Berlin with a less plausible mass in this post-Soviet time.

Korean philosopher Byung-Chul Han

And this is precisely the central idea of ​​Infocracy: we live in post-truth (this word does not appear in Spanish, because of love, care, equivalence that must be lost with others from the family of the German term which translates from English post-truth: post-factisch). But this postverdá time should not be interpreted as a new “philosophical” domination: on the contrary, it is a moment that heralds the end of democracy and of man himself in the references that have shaped him before this century. We formigueros have neither social dialogue nor civil elections.

French philosopher Michel Foucault (1926-1984)

They confused their book by contrasting the surveillance society – as analyzed Michael Foucault (1926-1984) in Surveiller et punir ([Vixilar y castigar] 1975) – and the information society: two regimes in which punitive goals are extreme: in the face of the ancient search for biopolitical control, psychopolitical control is now pursued. Let people feel free dafechu, maybe more free than ever; Thus, they did not recognize a fundamental change: control is now carried out in a different way: not through the displacement of bodies and their alienation from the social fabric, but through permanent exposure. Freedom is not real, it is only perceived freedom. This public “appearance” implies a constant, constant appearance and therefore the generation of a series of information (tastes, attractiveness, trends…) for everyone and, above all, for the network owners themselves. host this exhibition. At the end of the process, a person ceases to be something original and becomes a set of data that, no doubt, will be used for the benefit of someone. Predicting the behavior of mankind is the goal of computer scientists and businessmen such as Alex Pentaland (1951), who writes directly about the death of the individual.

If it remained in the field of economics, it would be a problem. The serious thing is that, among other elements of manipulation, it has moved into the political sphere, with Byung-Chul Khan referring to the 2020 American elections. Offers, no truth, but memes, bots and tweets that created a parallel reality … and false. American society is divided into tribes that feed their hopes, their desires, their fears. Tribes that are sorely lacking in objective references. This is a step beyond lies: it is a total disregard for the truth. Moreover, “information is not a resource for knowledge, but rather a resource for identity” (p. 52). And this identity is generated by a non-existent reality, and even created, in the end, to extract data … The loop closes in manipulation.

Namai will remain a space of freedom in a person, an inner experience – a syntagma with echoes Georges Bataille (1897-1962), another French thinker … – who, from a theoretical level, is carried out by Byung-Chul Khan himself (his book “Philosophie des Zen-Buddhismus” ([Filosofía del budismu zen] 2002)) and from a practical point of view: the experience of taking care of your espeiad flowers in Lob der Erd. Eine Reise in den Garten ([Lloanza de la tierra. Un viaxe al xardín] (2018)].

Jean Brodiard

Khan is not a smug philosopher. This leaves no room for hope. Not suggesting He limits himself to recording certain events, moments in modern society when he changes direction to plunge into the void.

Faced with prisoners in Plato’s cave who had the opportunity to go out and see the real world, we are now trapped in information. The light of truth goes out dafechu. The cave of information has no outside” (p. 91). This, shall we say, nihilistic spirit is reflected in the same prose and in the style of the Korean philosopher, without aesthetic concessions, catching one idea after another, destroying games, destroying accomplices. In a world of information and transparency, the truth means nothing anymore. Ning, for some we do too.


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