#20 Psicopolítica

[Music] If you have a free time or not so free, but you have to go around and you can use them, I recommend this podcast where we are not going to tell you what you have to do, but we are going to try to generate a critical thought. [Music] [Spanish] Well, thank you. Thank you again for the invitation. It is an honor to be here with Daniel. I think it is a term, a concept, that Jung Chung-hwan develops in a good way. I have not coincided with some aspects, some points that touch the book, especially in the chapter of capitalism of emotion, when it talks about affection, about emotions, I think there is some theoretical issue that I differ. But in general, except coincided with Daniel with the issue of neoliberalism and how I presented it, which seemed like a monotone, it was all there when I define some questions. I think that to get to political psychology, one would have to go two steps ahead, if we talk about a kind of historical chain, and take a concept of Foucault, for example, of the sovereign power, that at that time, we are talking about the Middle Ages, the sovereign power was that power that decided on your life. It had a direct use of force. At that time, there was another state, the king, whatever it was that decided if you continued to live or not, because some situations had happened, what was in the war. If we keep moving forward in time, all this to understand the concept of psychopolitics, as I would like to make it clear, that many things Daniel was also saying, we go to the power, and the power is this state that is going to regulate, it is not going to normalize, it is going to automatize the bodies, but there is not going to be an ingerence over the mind, and there is less going to be an ingerence over the unconscious, of the people who are where the psychopolitics, the psychopolitics, are going to interfere a lot. So, in that bio-power, in that bio-politics, precisely, the regulatory body, whether it is the prison, the factory, the school, they also put the family, obviously they are going to put the church, what it is going to do is to make the subject obey, different from the psychopolitics, where the subject is going to be dependent, so it is going to be a much more rigid, harder power, where it is going to be feared, it is going to be the recluse that is going to be feared, apparently to the prison guard, it is going to be feared by the institution, it is not going to be a capable power, so it is going to have an influence on the body, it is also going to define it as an organization of the body, when we talk about bio-power. This is very synthetic to understand that the psychopolitics, which has a direct relationship with the postmodernity, with this capitalism of emotion that we can take from Jung Chul-Han, what it is going to do is precisely, it is punctual, because it is going to go to the present person, but it is going to try to condition the future, it is not only the punctual moment where the psychopolitics are going to work, it is actually a knowledge that I am going to have, because we cannot talk about psychopolitics without talking about artificial intelligence and big data, we cannot get rid of these two technological concepts, this here is its matrix, its genesis in a certain point of the establishment in today, therefore that knowledge of domination is going to go to the psyche, it is going to go to the mind to speak very simply, and it is going to try to condition it at a pre-reflective level, when we talk about pre-reflection we are talking more about the unconscious, what is denied, what is dark, what I do not have knowledge, so that people understand that we can make a division of our psychic apparatus as simple as possible, in what I can see, what I can control, what I can observe, what consciousness would be, and that unconsciousness, which is as if it were, for example, that clothes you have kept on the board and you have no idea what it is, and it is kept in a drawer that you never open, well, that would be our unconsciousness, what I do not know about myself, but that it has a direct expression for different ways of manifestation, for example, Sweden and the failed, the symptoms, etc., etc. What is going to be the psychopolitics? Well, it is going to have all this entramad, where it is going to go, especially to this mass, or as Björn Jong-han defines it, to the enhambre, and it is going to have a direct interference, a interference, better said, in the mind of people, to condition the present and the future, that is, it is a power, as Han defines it, kind, seductive, intelligent, he defines it as an intelligent power, and we cannot stop thinking about it, sovereign power, bio power, and psychic power, if we do not understand the factors of production that were in the middle, we are talking about the step from the agrarium to the industrial and then the post-industrial, that is, from the field, to the industrialization of the machine, the worker, for example, the film that has been seen by Chaplin in the machine, the modern man, I think it was called, in modern times, where he had to do repetitive, constant activities, with a temporality, with the use of the same movements, the chain of assembly, very Fordist, later, etc., etc., and there we have the industrialization, we are talking more or less the 18th century, for later, when we talk about the world of services, today, the greatest budget, or the greatest industries, are in the part of the services, that is, in this type of in this type of technological tools, the social networks, the programming, the cloud, if we today look at what are the most required work positions, we are going to see that in general, an engineering system, informatics, all that world, in addition to having a great change, it has one of the best payments, why? Because it is what is most used, it is what is today the world is governed by precisely this world or this post-industrial sphere, where the services are the fruit of the princess of the market, there comes the big data and there comes the artificial intelligence, in a churhan it will say that I like them, the likes, they are going to be like that digital amen, like the amen that we make in the temple, that we make on the table, when we want to say that this is how it is, that I like, as for the virtual interaction that ends up being public or private, it is precisely a reinforcement, as Daniel said, as a reward or punishment for our own conduct, we have in the conductive, conductive, conductive, conductive, conductive world, sorry, the rewards are the punishments, they are not reinforcements, when we put a like, what is the reaction of the one who receives it? Well, I am precisely, they are giving me identity to what I am plasmating in the virtuality, it means that I receive a look, we drive by the look of the other, precisely, what I see today in the consultory, one of the points I see the most is the conflict with the look of the other, and when in a psychological space we talk about look, we do not talk about physical eyes, we are talking about the connotation of affection, basically, so if the other looks at me, he puts like, he wants to say that I am interested, he wants to say that what I do is fine, he wants to say that I am beautiful, he wants to say that I am beautiful, he wants to say that I am intelligent, the post has so many statistics and there is instagram or any social network, you start to redden the data, and there we enter another topic that Viu Chung Han talked about, which is dataism, he says that the first illustration will have the statistics, and at that moment what I wanted to do was just turn the mythology, and enter a more scientific world, more data, today we have the second illustration, which is precisely the big data, and when we talk about the big data, it has a total lack of meaning, a lack of transcendence, and grab the person, and turn it into a number, then we directly remove the Sarah, we directly remove the well-understood psyche from the Greeks, not from the understood as the psychology of today from the brain, we remain without Sarah, we remain without a person, and there is precisely this directly related to postmodernity, where Viu Chung Han also talks about that we are a narrative and that there is no narration, precisely when there are data, when there are numbers, so this is not as generalization, but the psycho-politics, the psycho-power is precisely a very dangerous weapon that can later be able to read some data that I have here of the amount of consultations or virtual interactions that there are, especially in the big social networks, and that what they end up doing to close this is that the human being who constantly interacts with this is believed to live in a world completely free, and ends up being a subject, a subject, it does not have a suggestion or something that when it comes to the normative power of bodies, of the corporal order, how would I read that? No, in reality it has a direct dependency, as Viu Chung Han defines it, to these technological tools where I have to apparently upload everything I do in the day, because if I upload more amount of stories, for example, the algorithm positions me better, then I have, I have everything studied from the digital marketing, it ends up being a great dependent to the networks or the informatics when in reality I consider myself completely free, that is why that power is seductive, it is kind, it is friendly, and it is silent, direct and invisible, directly opposed to the bio-power that is not silent or invisible, the one who is controlling my body and the one who closes me in a factory, in a prison, etc., etc., a little in general. Well, let's see, a super important and super complex topic, I'm going to read you a couple of data that seems important to me if you just go with this, right? During March 2018, Facebook, the platform had 1.45 billion active users daily, and 2.2 billion active users monthly. What does this mean? That is just a quantification, but imagine the numbers, right? In this image that you there put the phrase that you are sharing, where the networks are more used, what we can see is that the identity of the person will be in a constant relationship with the life he has in the digital sphere and with the prize or punishment received by that other or those others who are on the other side that I often know and sometimes I have no idea who they are, where my own perspective of myself is going to be reflected, my own personal esteem. Jung Chul-Han makes a great criticism in his book "The palliative society" where in this sociological society we have a great phobia of pain and that in reality they enter the positive psychology, for example, motivational coaching and all these very basic tools that what they are going to do is not to connect with the pain, not to connect with what happens to you, not to connect with that interiority, not to connect with the deepest part of your being, basically what we are going to do is to eliminate it, which is precisely what a social network does today with those very likely dissidents of the imperant ideas of the moment. I already read it in an Almedia publication that the new network of twitter basically, I don't know why, eliminated a lot of of Christian users. Well, I don't know what the cause was, I'm just pulling the title, but in reality these platforms become precisely in the devolution to my identity, look at the consumer objects, you have, as you said, your ratio, you have a determined brand, it is not the same what it is going to give you, socially, the status, you have apple, for example, what do you have, I don't know, Nokia, I shoot you two brands that have no problem, because here nobody buys for this, one is going to give you certain characteristics and another is going to give you other characteristics and that socially, in front of the gaze that admires the other side, before this, what this digital panoptic will say, different from the ventamic panoptic, what it is going to do is that it is constantly present, it is a 360 vision, that is to say, enter any application that you see of maps, for example, you are going to have the 360 vision, which is precisely what the social networks do in this case, or that they are in their genesis by the VTEC, which are the ones that generate or create these platforms, so I am going to do in private, who in reality is in the public, the public, at a certain point we are going to take it as the social networks that today are the interaction by antonomas, that is, where they are looking for relations of partner and people, they do not look for it, as they used to look for it in some type of social encounter, in general they find it in the applications, the ones they want, the ones that are in the market today, where you talk to your friends, no, I stay until three in the morning with friends, with what friends? No, the friends that they are for, I do not know, some platform today I knew of games, for example, I understand that many times technology what it does is to cut the distances, my profession, for example, it serves me a lot to work with patients from all over the world and not only from the city of Buenos Aires, therefore that is, that is a win, but it is not a win in the definition of my own identity, precisely the identity is those particular characteristics that I have that differentiate me from the similar ones, we are not all the same, but in this embrace, in this society of masses, we have to make a constant and toxic revolution in comparison with the others, therefore that evolution, this look of the other, this conductive premium that is going to come from the other side, it just impacts my freedom, because they use the term freedom as a means of sacrifice and responsibility, well today how much sacrifice and how much responsibility we end up finding in each of us in this modern society, the truth is that it is not found so much, but if I have to take the selfie out of me to upload it to history and according to the amount of comments, but reactions that are automatically put, the icons there and they are not put, they are not put icons because yes, look what they are, and what it is that is showing its meaning, and they are changing them as the algorithm is becoming more and more complex and adapting to the ideological vertianity of the moment, one wants to upload or want to put, for example, a sticker when it goes up in history, and automatically certain icons appear, so to speak, with certain colors that make the illusion to what we already know, I do not want to end up with the doubts that come back in the video, so there is precisely an identity that is being attacked everywhere, that is why various authors, such as Anish, Edelés and we are also talking about Foucault, use the term event, the event is going to be in general that moment, so to speak, that it is going to be a break up with the imperative, each one has its own, each one has its own particular definition, but more or less that is it, then you will find today an adolescent, for putting an ethereal range that I use the most, a young adult who does not have a social network, no, it is an anti-system, no, before it was mentioned, the anti-system, it is called reanti, the hierarchy was said, as someone is not going to have a social network, we all use it, the theme is obviously with what objective one uses, you can use it as an objective of savings, an objective of work, or whatever you want, but that the fruit is not that the devolution that they give me directly impacts my self-image of the own image that I have of me, then there the coaching does not serve me for nothing, basically, the coaching serves for certain specific points, to work, for example, a labor area, but not to solve trauma, for example, or to solve very deep issues of the human being, I have great criticism about this and I absolutely respect all professions, so it seems to me that this relationship that we make between palliative society, that it does not hold the pain and everything has to be a hyper positivism and I cannot suffer, that is why the Catholic image of the Christian cross does not grab, as a friend priest would say, because we cannot see someone who suffers, right? Well, but the suffering of that obviously had the fruit that it has in humanity until today and that is why it is one of the religions or the most persecuted religion, therefore, to close identity and freedom are directly in an intrinsic relationship where one depends on the other, therefore, my identity for the most personal esteem, direct, that is, a direct esteem means with my weaknesses and with my strengths, with the personal and spiritual constant work, with a continuous training and without eating the ideology of the moment, it is going to be that my esteem is with an interesting volume and not with a fat juice, as Daniel said in the sense of little content, but a lot of piñata, so to speak, like you pinch it and you tear it apart, no, that you have a solidness, a firmness, so that, precisely, if I get a dislike, or if I get a reverse comment, like the other day I saw a joke that they were putting on you, a person, right, who makes a criticism, it was quite funny, it does not affect me, I can continue, I can respond, I can debate and I don't go to bed tonight crying because I didn't like the selfie that I took out today with the intro that Instra gives me to use, that is my humble contribution. As I mentioned before, the issue of freedom, in reality, we are choosing between offers that make us, right? To me, particularly in my opinion, I don't worry so much about the offer of the things that exist, there may be the metaverse, the capsule of the most, there may be all those issues, the issue is not the offer, the problem is the demand and the cause that generates that demand, right? Being today the human being so divided and hypermaterialized, precisely this notion of transcendence that is completely annulled, is what this takes us. Basically, the vision of the annulled transcendence or the spiritual variable, as I like to categorize more, being precisely suppressed by queen ideologies, by a lot of situations that are happening today, it takes us to be looking for this hyper-consuming, empty, empty, it doesn't make any sense, that is, what sense does it have that I put myself in glasses where I am interacting with an imaginary or digital world? It doesn't make any sense, that is, it really doesn't have any fruit, right? That is why you have to take a turn, right? The work is more manual, you have to take a turn to the connection with the spiritual, it seems to me that my reflection comes from there, the connection with transcendence. Today we are just living in a hypermaterialism where it is annulled, it is suppressed, it is forgotten, it is denied, the transcendent order is rejected, and precisely because of a rejection of that transcendent order, we have to be looking to fill these gaps, these gaps, with all this type of situations and issues that it offers us. And it is going to be more and more offered every time. The problem, I insist, is not the offer, it is why we demand this, right? We all have social networks, if we use some of them for some issues, others for others, the problem is when it just determines our presence in this space. Daniel mentioned the despair when there was this fall of the systems, right? And well, you can also continue to see the fall of systems at some point, maybe, right? Well, you have to see it, where the issue comes from, and that we are going to despair because we don't have WhatsApp, we are going to despair because we don't get the feed, it doesn't load us, or actually we have an internal, immanent, connection with the spiritual connection that we can hear from there. Well, the life of the spirit, precisely. Probably, the one who is watching this is going to say, religious fanatic, as you have said, you, Horacio, the other day, exactly, when someone does this criticism, in reality, it is because he has a very big lack in this sense, in this transcendent order. Well, one wants to be hyper-materialist, it is very good, no problem at all. The issue, I insist, is not the final reflection, it is not the offer, they can offer whatever they want, but it is because we demand this, because we give it place, because there is consumption of these new products, I propose the name, right? Product of the culture of death, product of the culture of despair. It seems to me that we have to make a criticism of this and be able to have the greatest spiritual connection as much as possible, because when these material issues disappear or we are full of these material elements, we do not despair for falling into what the other also fell and I feel less because I do not do what the others are doing. So here there is a lot of psychological, obviously a lot of philosophical, which requires a lot of personal work. The narrow door, precisely, is the one that connects us to the pain, with the shortcomings, with what it costs us, but also with the fullness of life. So it is a call to go to that connection of transcendence. Pablo Caruso, psychologist.