To think about the metaphysics of our digital era – who are we? where do we come from? but, first of all, where are we going? – we have to notice that the majority of people, instead of interacting ...with the boring surroundings, is deeply focused on a neverending and nervous human-machine interaction, which has become a universal human trait. Unluckily, the discussion here will be about an anthropology of the homo digitalis, that is, about the possibilities/dangers of the undefined boundaries between the online and the offline life that unavoidably changes the same vision of the world, which finds in Descartes (ratio), and not in Bacon (experientia), its predecessor.
Značajna nemoć znanosti i protuslovlja pokrenuta od strane koronavirusa dovela je svijet do krize koja u svojoj sveopćosti ujedinjuje i otkriva nejednakosti predlažući novo razmatranje ideje ...modernosti i uloge društvenih znanosti. Zapravo, raznovrsne su sociološke točke pristupa epidemiji. Kao na primjer: prekid rituala koji definiraju redoslijed socijalne interakcije zbog prakse distanciranja; širenje osjećaja kolektivnog straha (moral panics) posredstvom medija i institucija koji svoj razlog ima u potrebi kolektivnog prihvaćanja velike požrtvovnosti na individualnoj razini u vezi odnosa troškova/koristi; struktura i gustoći društvenih mreža kao prediktoru širenja zaraze. Izlaganje nudi samo neka kritična osvrtanja utemeljena na dijalektici da bi pravovaljano odgovorilo na situaciju neprekidne napetosti između načela jedinstva i podjela oko kojih se društveni svijet, zbog svoje fluidnosti neprestano preuređuje. Zasnivajući se dakle na logici društvenog poretka koja podrazumijeva da se svaka tematika, događaj ili situacija može razumjeti kao privremena točka ravnoteže između kohezivne i disperzivne društvene dinamike.
The significant impotence of science and the contradictions raised by the Corona-virus as current crisis, which unites and reveals inequalities, suggests a scrutiny of the idea of modernity, with relative considerations regarding the social sciences. In fact, the sociological points of approach to the epidemic are diverse. Such as: breaking - with distancing practices – the rituals that define the order of social interaction; as well as like moral panics co-produced by the media and institutions to jointly accept very large sacrifices in terms of individual cost / benefit ratio; the structure and density of social networks as predictors of the spread of infection. The exposition offers some reflections based on dialectics, on the constant tension between the principles of unity and the division around which the social world is constantly being rearranged. The reason for such an approach is that the logic of social order (nomos) implies that any theme, event, or situation can be understood as a temporary point of balance between cohesive and divisive dynamics.
Značajna nemoć znanosti i protuslovlja pokrenuta od strane koronavirusa dovela je svijet do krize koja u svojoj sveopćosti ujedinjuje i otkriva nejednakosti predlažući novo razmatranje ideje ...modernosti i uloge društvenih znanosti. Zapravo, raznovrsne su sociološke točke pristupa epidemiji. Kao na primjer: prekid rituala koji definiraju redoslijed socijalne interakcije zbog prakse distanciranja; širenje osjećaja kolektivnog straha (moral panics) posredstvom medija i institucija koji svoj razlog ima u potrebi kolektivnog prihvaćanja velike požrtvovnosti na individualnoj razini u vezi odnosa troškova/koristi; struktura i gustoći društvenih mreža kao prediktoru širenja zaraze. Izlaganje nudi samo neka kritična osvrtanja utemeljena na dijalektici da bi pravovaljano odgovorilo na situaciju neprekidne napetosti između načela jedinstva i podjela oko kojih se društveni svijet, zbog svoje fluidnosti neprestano preuređuje. Zasnivajući se dakle na logici društvenog poretka koja podrazumijeva da se svaka tematika, događaj ili situacija može razumjeti kao privremena točka ravnoteže između kohezivne i disperzivne društvene dinamike.
The significant impotence of science and the contradictions raised by the Corona-virus as current crisis, which unites and reveals inequalities, suggests a scrutiny of the idea of modernity, with ...relative considerations regarding the social sciences. In fact, the sociological points of approach to the epidemic are diverse. Such as: breaking - with distancing practices – the rituals that define the order of social interaction; as well as like moral panics co-produced by the media and institutions to jointly accept very large sacrifices in terms of individual cost / benefit ratio; the structure and density of social networks as predictors of the spread of infection. The exposition offers some reflections based on dialectics, on the constant tension between the principles of unity and the division around which the social world is constantly being rearranged. The reason for such an approach is that the logic of social order (nomos) implies that any theme, event, or situation can be understood as a temporary point of balance between cohesive and divisive dynamics.
The significant impotence of science and the contradictions raised by the Corona-virus as current crisis, which unites and reveals inequalities, suggests a scrutiny of the idea of modernity, with ...relative considerations regarding the social sciences. In fact, the sociological points of approach to the epidemic are diverse. Such as: breaking - with distancing practices – the rituals that define the order of social interaction; as well as like moral panics co-produced by the media and institutions to jointly accept very large sacrifices in terms of individual cost / benefit ratio; the structure and density of social networks as predictors of the spread of infection. The exposition offers some reflections based on dialectics, on the constant tension between the principles of unity and the division around which the social world is constantly being rearranged. The reason for such an approach is that the logic of social order (nomos) implies that any theme, event, or situation can be understood as a temporary point of balance between cohesive and divisive dynamics.
The viruses that have accompanied humanity since its appearance on the planet act according to causes stemming from the laws of biology, not acording to supernatural logic nor for further purposes, ...and they know no boundaries. For this reason, they present no preferences or idiosyncrasies of any sort, more or less pernicious, produced by those basic passions that Spinoza identifies as the engine of (bad) politics: fear and hope. Shedding light on the motives and the essence of these passions should be the primary objective of dialogue and philosophical-scientific reasoning in a global society that defines itself as truly open and democratic. So here we will try to answer a basic question: Now that the frenetic rhythms of life we are used to have weakened, will we know how to make good use of the pause for reflection that is granted to us? That is, will we be more evolutionarily intelligent than coronavirus?
The viruses that have accompanied humanity since its appearance on the planet act according to causes stemming from the laws of biology, not acording to supernatural logic nor for further purposes, ...and they know no boundaries. For this reason, they present no preferences or idiosyncrasies of any sort, more or less pernicious, produced by those basic passions that Spinoza identifies as the engine of (bad) politics: fear and hope. Shedding light on the motives and the essence of these passions should be the primary objective of dialogue and philosophical-scientific reasoning in a global society that defines itself as truly open and democratic. So here we will try to answer a basic question: Now that the frenetic rhythms of life we are used to have weakened, will we know how to make good use of the pause for reflection that is granted to us? That is, will we be more evolutionarily intelligent than coronavirus?
New technologies are taking us into an artificial dimension in which everyday reality is translated into immaterial entities, into digital information. Media hypnosis favors the torpor of critical ...and ethical conscience, while model images contribute to structuring the so - called “pathology of normality”, which, precisely because it is widely diffused, goes unnoticed. To clarify that it is not just about new technologies, but a new model of society, which is being established and that involves different aspects of thinking, feeling and acting human, transformed by the action of the new media. We will therefore try to examine some particularly significant areas for their existential, social and political value, treated here as many links of a single topic: man.
New technologies are taking us into an artificial dimension in which everyday reality is translated into immaterial entities, into digital information. Media hypnosis favors the torpor of critical ...and ethical conscience, while model images contribute to structuring the so - called “pathology of normality”, which, precisely because it is widely diffused, goes unnoticed. To clarify that it is not just about new technologies, but a new model of society, which is being established and that involves different aspects of thinking, feeling and acting human, transformed by the action of the new media. We will therefore try to examine some particularly significant areas for their existential, social and political value, treated here as many links of a single topic: man.
Da bi razložno razmišljali o metafizici naše digitalne ere - tko smo mi? odakle dolazimo? ali prije svega: kamo idemo? – treba primijetiti da većina ljudi umjesto interakcije s dosadnom okolinom, ...udubljuje se u neprestanoj i nervoznoj interakciji čovjek-stroj, što je postala univerzalna osobina čovječanstva. Radi se naime o antropologiji ‘homo digitalisa’ o kojoj će se ovdje raspravljati, tj o mogućnostima / opasnostima sve neodređenijih granica između online i offline života što neumoljivo mijenja i samu viziju svijeta, koja u Descartesa (ratio) a ne u Bacona (experientia) ima svoj presedan. O tim mogućnostima / opasnostima bit će ovdje riječ.
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