Byung-Chul Han, técnicas de poder

>>>BYUNG-CHUL HAN

Psicopolítica. Barcelona, Herder Editorial, 2014

"Cada vez se asemejan más votar y comprar, el Estado y el mercado, el ciudadano y el consumidor" (p. 95)

"La capacidad de prospeccción de la psicopolitica digital significaria el fin de la libertad" (p. 95)

Sobre el poder; Herder; 2018

"Soberano -escribe Carl Schmitt en 'Teología política'- es quien decide sobre el estado de excepción." (p. 113)

"El poder del buril o del espíritu no se expresa de forma eruptiva. Le debe su sigilosa eficiencia a las nociones morales o al respeto a la ley. El espíritu no apuesta por la fuerza bruta, sino por la intermediación." (p. 62)

"Distinguir entre poder e influencia" (p. 122)

Psicopolítica. Neoliberalismo y nuevas técnicas de poder

Byung-Chul Han (Autor), Alfredo Bergés (Traducido por)El filósofo Byung-Chul Han dirige ahora su mirada crítica hacia las nuevas técnicas de poder del capitalismo neoliberal, que dan acceso a la esfera de la psique, convirtiéndola en su mayor fuerza de producción. La psicopolítica es, según Han, aquel sistema de dominación que, en lugar de emplear el poder opresor, utiliza un poder seductor, inteligente (smart), que consigue que los hombres se sometan por sí mismos al entramado de dominación.

En este sistema, el sujeto sometido no es consciente de su sometimiento. La eficacia del psicopoder radica en que el individuo se cree libre, cuando en realidad es el sistema el que está explotando su libertad. La psicopolítica se sirve del Big Data el cual, como un Big Brother digital, se apodera de los datos que los individuos le entregan de forma efusiva y voluntaria. Esta herramienta permite hacer pronósticos sobre el comportamiento de las personas y condicionarlas a un nivel prerreflexivo. La expresión libre y la hipercomunicación que se difunden por la red se convierten en control y vigilancia totales, conduciendo a una auténtica crisis de la libertad.

Según Byung-Chul Han, este poder inteligente podría detectar incluso patrones de comportamiento del inconsciente colectivo que otorgarían a la psicopolítica un control ilimitado. Nuestro futuro dependerá de que seamos capaces de servirnos de lo inservible, de la singularidad no cuantificable y de la idiotez –dice incluso– de quien no participa ni comparte.

RESEÑAS EN MEDIOS

Byung-Chul Han: La emergencia viral y el mundo de mañana.
Fuente:  El País -  Domingo 22 Marzo 2020

Ahora uno se explota a sí mismo y cree que está realizándose”
Fuente:  El País | Cultura -  Miércoles 07 Febrero 2018

Sobre la psicopolítica
Fuente:  Blog Pensamientos prusianos -  Miércoles 07 Junio 2017

Byung-Chul Han en Música antigua
Fuente:  RTVE -  Martes 28 Febrero 2017

Estrategias del desencanto
Fuente:  Milenio.com -  Viernes 25 Noviembre 2016

Bajo la mirada del Gran Hermano
Fuente:  El Día -  Domingo 24 Julio 2016

Byung-Chul Han: «Hoy no se tortura, sino que se “postea” y se “tuitea”»
Fuente:  Red Filosófica de Uruguay -  Viernes 20 Mayo 2016



Byung-Chul Han studied metallurgy at Korea University in Seoul[1] before he moved to Germany in the 1980s to study philosophyGerman literature and Catholic theology in Freiburg im Breisgau and Munich. He received his doctoral degree at Freiburg with a dissertation on Martin Heidegger in 1994.

In 2000, he joined the Department of Philosophy at the University of Basel, where he completed his habilitation. In 2010 he became a faculty member at the Karlsruhe University of Arts and Design, where his areas of interest were philosophy of the 18th, 19th and 20th century, ethicssocial philosophyphenomenologycultural theoryaestheticsreligionmedia theory, and intercultural philosophy. Since 2012 he has taught philosophy and cultural studies at the Universität der Künste Berlin (UdK), where he directs the newly established Studium Generale general-studies program.[2]

Han is the author of sixteen books, the most recent of which are treatises on what he terms a "society of tiredness" (Müdigkeitsgesellschaft), a "society of transparency" (Transparenzgesellschaft), and on his neologist concept of shanzhai, which seeks to identify modes of deconstruction in contemporary practices of Chinese capitalism.

Han's current work focuses on transparency as a cultural norm created by neoliberal market forces, which he understands as the insatiable drive toward voluntary disclosure bordering on the pornographic. According to Han, the dictates of transparency enforce a totalitarian system of openness at the expense of other social values such as shame, secrecy, and trust.[3]

Until recently, he refused to give radio and television interviews and rarely divulges any biographical or personal details, including his date of birth, in public.[4]

Thought[edit]

Much of Han's writing is characterised by an underlying concern with the situation encountered by human subjects in the fast-paced, technologically-driven state of late capitalism. The situation is explored in its various facets through his books: sexuality, mental health (particularly burnoutdepression, and attention deficit hyperactivity disorder), violence, freedom, technology, and popular culture.

In The Burnout Society (original German title: Müdigkeitsgesellschaft), Han characterizes today's society as a pathological landscape of neuronal disorders such as depressionattention deficit hyperactivity disorderborderline personality and burnout. He claims that they are not "infections" but "infarcts", which are not caused by the negativity of people's immunology, but by an excess of positivity.[5] According to Han, driven by the demand to persevere and not to fail, as well as by the ambition of efficiency, we become committers and sacrificers at the same time and enter a swirl of demarcation, self-exploitation and collapse. "When production is immaterial, everyone already owns the means of production, him- or herself. The neoliberal system is no longer a class system in the proper sense. It does not consist of classes that display mutual antagonism. This is what accounts for the system's stability."[6] Han argues that subjects become self-exploiters: "Today, everyone is an auto-exploiting labourer in his or her own enterprise. People are now master and slave in one. Even class struggle has transformed into an inner struggle against oneself."[7] The individual has become what Han calls "the achievement-subject"; the individual does not believe they are subjugated "subjects" but rather "projects: Always refashioning and reinventing ourselves" which "amounts to a form of compulsion and constraint—indeed, to a "more efficient kind of subjectivation and subjugation." As a project deeming itself free of external and alien limitations, the "I" subjugates itself to internal limitations and self-constraints, which are taking the form of compulsive achievement and optimizatio