Education: another basic tool (among legislation) of social discrimination

Education: another basic tool (among legislation) of social discrimination

sociologie Baldovin   12:12

in romaneste aici

Following the tendencies of ancient slaves that weaken the roman empire from the inside the late classical slaves of 17,18,19 and even 20 centuries raised up violently and won some battles against the masters. Since then the older theory of “divine right” who said that the slaves and the masters are made by god were not only rejected but really eradicated from the knowledge of common people. The fact of aristocratic stealing from the poor and weaken with the violence threaten that was made in the classical edge was more and more perceived as a bad thing. The fear of a new violent revolt of slaves this theory was hided under the well-known classical slavery abolition. But that does not mean that the slavery in its essence really disappeared but it has only changed a little bit, just like the ancient temples transformed into Christian churches.

The difference between overcalled civilized society and the classical one is the power of contemporary slave to simply quit a job when the productivity pressings becomes unbearable and the so-called jobs made for old aristocrats successors that play working and being productive. But the actual jobs that really create something for community are the hard ones of slaves. These jobs are absolute necessary for the system, are indispensable. Those made for cover up and to save the old aristocracy are dispensable, secondary because the community can survive (happily) without them. They are jobs only by the name but not by the facts. They are special, well paid and very commode as the aristocratic way of life is. This macrosocial strategy consolidates the illusion of equality of chances for everyone and the legislative state that the system creates for preventing raisings up. But beyond these empty words remains the fact that the old aristocracy survives through these so-called jobs that are very well paid and very easy to do. I will describe with more details in one of my next entries these kinds of jobs. For keeping these jobs for some people only there is legislation used with its natural discriminatory application. For early selection of those who (still) have to do some works and for long time convincing them to do it there are used state education.

Educatia: un alt instrument fundamental al discriminarii sociale alaturi de legislatie

Educatia: un alt instrument fundamental al discriminarii sociale alaturi de legislatie

sociologie Baldovin   11:46

english version here

Urmand exemplul revoltei sclavilor antici care a subrezit din interior imperiul roman sclavii mai recenti chiar au reusit victorii decisive si foarte violente asupra stapanilor. De vreo cateva sute de ani in civilizatia occidentala mai vechea teorie a dreptului divin dupa care unii sunt meniti sa fie stapani si altii sa fie sclavi nu numai ca nu mai este acceptata dar a ajuns chiar sa nu mai fie rostita fiind pur si simplu aproape eradicata. In societatea contemporana faptul ca unii iau de la altii doar cu ajutorul amenintarii armelor nu mai pare un lucru corect asa cum parea in secolele trecute. De frica unei noi revolte violente o astfel de teorie a fost pur si simplu ascunsa sub celebra deja abolire a sclaviei. Asta nu inseamna evident ca sclavia a disparut in esenta ei asa cum voi arata intr-unul dintre articolele urmatoare ci doar ca s-a transformat putin, cam la fel cum templele antice s-au transformat in biserici crestine.

Diferenta dintre societatea clasica si cea „civilizata” contemporana este aceea ca sclavul isi poate da demisia din jobul sau atunci cand presiunile de productivitate devin insuportabile si ca vechii aristocrati se prefac ca mai fac si ei cate ceva in societate pentru a nu da impresia ca unii isi distrug sanatatea muncind iar altii huzuresc. Insa locuri de munca propriuzise sunt doar cele ale sclavilor pentru ca doar ele produc efectiv ceva si prin ele se munceste. Acestea sunt joburi indispensabile. Cele facute pentru a camufla clasa vechii aristocratii sunt dispensabile, secundare, sistemul poate functiona (chiar fericit) ca intreg si fara ele. Ele sunt „locuri de munca” doar cu numele. Ele sunt speciale, bine platite si putin stresante specifice stilului de viata al vechii aristocratii. Existenta acestor presupuse „locuri de munca” este facuta doar pentru a da cumva impresia ca societatea e dreapta si ca il rasplateste pe fiecare dupa propria valoare. Intr-unul dintre articolele viitoare am sa descriu in detaliu aceste „joburi. Pentru ca aceste joburi sa ramana doar ale unora se foloseste legislatia cu functia ei discriminatorie asa cum am aratat aici. Pentru selectarea inca de timpuriu a celor care (inca) trebuie sa presteze aceste joburi se foloseste educatia de stat.

The evolution of concepts of destiny and chaos in the shade of slave social statute

The evolution of concepts of destiny and chaos in the shade of slave social statute

sociologie Baldovin   08:49

In romaneste aici:

The ancient polytheism believed that gods, citizens (free people), slaves or animals belong to absolute separate ontological layers. The concept of destiny was the center of ancient religions and philosophies social functions. The society was generally accepted as a discriminatory one. Running from destiny would be impossible even for gods. It was Sisif who tried something like this but he finally ended with a vulture that was systematically eaten his liver. Such a metaphor has the power to show what could happen to the slave if refuses the destiny of being slave. But since 2000 years ago something changed and slaves begun to kill theirselves starting with cultural figures like Jesus or Spartakus. This kind of behavior was not good for others business*. If the selfmurderers would be just 2 than everything would be fine, everything would stay in the limits of favorable statistics. But these two spread out unprofitable ideas among the slaves and soldiers also.

From this point on the ancient religions theory of destiny was replaced with the one of free will of Christianity. The Christian philosophers strongly argued against the destine theory but that does not mean that humanity escaped from the destiny. The main difference was that starting with the Christianity it was a sin to have slaves as the ancient mentality accepted it with no doubts. But the problem remained because the slaves work was still needed to build up the civilization. Anyway, though Christianity couldn’t totally give up the theory of destiny still it was a better offer for the ancient slave because of the chance given to the hazard, to the free will. It wasn’t much gain but it was more than nothing. If the ancient slave has got used (or not) with the idea that he will be no more than a slave till the end of time, on the contrary, the Christian slave has got used with the hope of liberation and salvation. At least the Christian slave was not killed anymore if refused to work and just let alone to pray in the church or monastery and in this way simply used to spread out “the teachings” like “give the Cesar what belongs to Cesar”.

Evolutia conceptelor „destin” si „intamplare” in functie de evolutia statutului social al sclavului

Evolutia conceptelor „destin” si „intamplare” in functie de evolutia statutului social al sclavului

sociologie Baldovin   13:03

english version here:

Politeismul greco-roman pe care crestinismul l-a inlocuit in lumea credea fara echivoc ca zeii, oamenii liberi, sclavii si animalele s-ar afla pe registre ontologice absolut diferite, ermetice. Religiile si filosofiile antice au avut in conceptul de „destin” nucleul lor de aplicabilitate sociala. Societatea funcţiona exclusiv discriminatoriu. Nimeni nu putea scapa de destin, nici macar zeii. Sisif a fost cel care a incercat asta si s-a ales cu un vultur ce-i manca sistematic ficatul. O astfel de metafora e in masura sa arate ce i se poate intampla sclavului daca isi refuza soarta de a fi sclav. Numai ca de 2000 de ani incepand cu Isus si Spartakus sclavii de profesie au cam inceput sa se sinucida. Or acest lucru le cam stricau afacerile stapanilor. * Daca sinucigasii ar fi ramas doar cei 2 totul ar fi fost in regula, totul s-ar fi incadrat in limitele unei statistici favorabile. Insa acestia au raspandit doctrine cam nefavorabile printre sclavi si mercenarii din armata deopotriva.

Din acest moment teoria destinului religiilor antice a fost schimbata pe cea a liberului arbitru al crestinismului. Filosofii crestini insa au scris fara echivoc impotriva teoriei destinului dar asta nu inseamna ca umanitatea a putut scapa cu adevarat de destin. Diferenţa e ca incepand cu crestinismul era un pacat sa ai sclavi pe cand anticii acceptau deschis acest lucru. Insa era nevoie in continuare de munca sclavilor spre a cladi civilizaţia. Oricum, chiar daca nu a putut renunţa total la ideea destinului totusi sansa acordata intamplarii, hazardului a facut din crestinism o oferta mai buna pentru sufletul sclavului. Nu a fost cine stie ce castig pentru sclav insa a fost mai mult decat nimic. Daca pana atunci sclavul se impacase (sau nu) cu soarta de a fi sclav, mai nou el s-a impacat cu speranţa de a fi candva eliberat, mantuit. Cel puţin sclavul crestin nu a mai fost ucis daca refuza sa munceasca ci lasat in biserica si manastirea lui sa se roage si folosit la convingerea celorlalţi sclavi de anumite „invaţaturi” printre care si celebra „da-i cezarului ce-i al cezarului”.

Venice Biennial and the wide contemporary art under the magnifying glass of UAE pavilion

Venice Biennial and the wide contemporary art under the magnifying glass of UAE pavilion

sociologie Baldovin   15:42

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31-10-2009

In romaneste aici:

This entry is continued from “Unite Arab Emirate at 2009 Venice Biennial” that I wrote on the “Baldovin arte” in which I analyzed the presence of a strange and unusual pavilion at this year Venice Biennial. The United Arab Emirates pavilion seems not to really taste the contemporary art but just uses it as an advertising platform. The result was this attitude: “let’s make a half of step into your home to show how much we love to stay outside”. I know that contemporary art sometime played this contradictory role by selling excrements to audience or playing absurd gestures or actions. But still, these manifestations seem to emerge from a depressive and innocent soul but not from a sick greedy one. That is why these artists are perceived differentially, with more indulgence. On the contrary, the UAE authorities look like were heard of some kind of Venice pavilion that might be just a little more expensive than a center town billboard or a prime-time commercial. And here is the way the UAE came into the contemporary art tendencies! But it is 2009, it is a recession year so the lack of genuine cultural frame can be ignored for a while, it could be (performative) forgotten for the sick of Biennial’s better shaped budget.

In other countries there is a strong competition between artists in order to expose at Venice Biennial. In UAE, not only that there is no such competition, but there is no Venice Biennial specific cultural tradition. But that would not be a problem – a faking strategy might work here. If the tourism industry is involved, then the artists could simply be invented just like happened in 1950’s in Romania when the “bourgeois” were replaced by automatically created and insufficient trained physicians/academicians/officers etc. Anyway, after what is written on this space, I am pretty sure that these kind of artificial jobs are made for the old aristocracy even in the “right” civilized western society.

Bienala de la Veneţia şi arta în general sub lupa pavilionului EAU

Bienala de la Veneţia şi arta în general sub lupa pavilionului EAU

sociologie Baldovin   15:24

31 10 2009

English version here

Acest articol este continuarea celui „Emiratele Arabe Unite la bienala de la Venetia“ scris pe „Baldovin arte”, in care deplangeam prezenta unui pavilion ciudat, nefiresc la Bienala de la Venetia din acest an. Pavilionul EAU pare ca nu gusta pe de-a-ntregul arta contemporana dar totusi se folosesc de ea pentru o ciudata campanie publicitara. Rezultatul a fost o atitudine de genul „hai sa facem o jumatate de pas in casa voastra sa va spunem ce mult ne place noua in afara casei voastre!”. Stiu ca arta contemporana s-a jucat deseori cu acest tip de atitudine, vanzand fecale sau realizand gesturi absurde. Dar, parca astfel de manifestari consemnate vin cumva dintr-un suflet deprimat si dezinteresat si nu dintr-unul cuprins de o lacomie comerciala maladiva. Tocmai de asta acesti artisti sunt priviti altfel, cu mai multa ingaduinta. Dimpotriva, probabil ca autoritatile EAU au auzit ca un pavilion la Bienala de la Venetia costa ceva mai mult decat un panou in centrul orasului sau o reclama in audienta maxima. Si iata cum intra EAU in tendintele artei contemporane! Suntem in 2009, suntem intr-un an de criza, si iata ca se poate trece un pic cu vederea lipsa unui cadru cultural tipic, se poate un pic cosmetiza (performativ) acest tip de campanie publicitara, si astfel se mai poate rotunji bugetul bienalei. Banul face orice.

In alte tari e mare concurenta intre artisti pentru a expune la Bienala de la Venetia. Iata ca, in cazul EAU, nu numai ca nu exista o astfel de concurenta dar nu exista nici macar o traditie culturala specifica bienalei . Nu-i nimic - se poate actiona dupa planul Gheorghe Gheorghiu din Romania. Inventam niste artisti sa dea bine la industria turismului la fel cum s-a facut in anii 50 in Romania cand, odata cu inlocuirea burghezilor din posturile cheie, s-au creat pe banda rulanta doctori, academicieni, ofiteri etc. Oricum, dupa cele scrise aici, eu sunt sigur ca, inclusiv in societatile “drepte” din lumea civilizata, multe astfel de posturi sunt la fel de artificial create ca si cele de tip Gheorghiu, pentru a da o forma mai umana vechii aristocratii.

In ceea ce ma priveste, incep sa percep arta din ce in ce mai mult ca pe o supraevaluare si chiar o evaluare artificiala a unor oameni recunoscuti drept artisti, in situatia in care „orice om e un artist“. Evident, trebuie facuta eterna precizare cum ca unii sunt artisti mai slabi si altii, mai putini la numar, mai buni. Dintre cei buni se aleg cativa, si mai putini, carora li se atribuie statutul de artisti geniali. Ei sunt selectati de principi, regi, burghezi, corporatii si curatori pentru a le reprezenta imaginea. Viceversa e la fel de valabila : fara alti principi, alti regi, alti burghezi etc., ce vor sa compromita imaginea primilor, nu ar exista nici artistii cu celebritate postuma ca Rembrandt, Jackson Pollock sau Van Gogh. Intre artistii mai buni de genul celor de mai sus si „orice om”, care e artist (mai slab), exista la nivel cultural o diferenta radicala ci nu una de grad, asa cum lasa sa se vada terminologia. Aici intervine sistemul, aici intervine cultura. Ea preia o astfel de diferenta si o supraevalueaza nelimitat, transformand-o in diferenta dintre bun si rau, lumina si intuneric, geniu si cersetor.

The laws 2. An example among so many others of discriminating application of laws in society

The laws 2. An example among so many others of discriminating application of laws in society

sociologie Baldovin   07:09

22 august 2009

in romaeste aici

Continued from the previous entry

The most perfidious thing in all law codes that history recorded is the fact that they are painted like a free economical exchange. Everything seems to be fair change: one person gives to state some obligation, some duty and the state gives back some human rights. But in reality this so called deal covers a big thievery, a general social swindle. The most of such called liberties of contemporary society are too abstract and more or less inapplicable for the interest of common people. As pointed in previous entry the laws and the human rights are putted there just for propaganda reasons, to make a good impression about the kindness of society but they are not serving all the citizens but only some of them. Let’s just think about the spectacular but still banal “freedom of speech” that is supposed to be a very basic right of western modern civilization. But if we think further on the fact that the depressive disorders rise till 80 % of citizens then they should protest all the time because of this state of mind. Such a scenario with 80% of people complaining about their lives would simply collapse the social system because slaves would protest instead of being productive. The social system must interfere and manipulate the speech in order to prevent that and so the promised freedom won’t be as free as it shows itself. Take a look of how so well-known freedom of speech becomes actually a deception than an authentic liberty. Every law is just a piece of paper that could be always interpreted, manipulated and discriminatory used by those who control it. The liberties given by a certain law can be easily nullified by another law, stipulations or governmental measure so it would become favorable to the privileged ones. The opposite is as true as this: every abuse condemned by basic laws made by authorities against common people could be legalized by such later laws or stipulations. The periodical (so called) democratic election is just a poll with the main reason of measuring the slaves’ reaction concerning such work condition regarding their potential dissatisfaction and revolt against system. If this hostility is bigger than authorities expected then “the opposition parties” would have the task of absorbing it, to relax such social pressures on slaves and to calm down their potential hostility and to offer them illusions that they are not slaves. The fact that the president of USA is now a black man was possible because the system wanted to offer new illusions and new rights when their trust in it is falling down and down after Bush presidency. The system offered through Obama another but still different illusion in exchange for their docility and calming down their hostility. Right now the system works for building up another new illusion of the first woman president of USA: Hilary Clinton. But this is another story that I will cover in on of next entries. Let’s get back to the laws.

Legile 2. Un caz printre atatea altele de aplicare discriminatorie a legilor

Legile 2. Un caz printre atatea altele de aplicare discriminatorie a legilor

sociologie Baldovin   07:01

english version here

Continuare la articolul precedent

Ce e cel mai perfid in toate sistemele de legi cate au existat e faptul ca ele se prezinta ca un schimb economic liber. Totul pare un schimb corect: eu iti dau tie statule obligatia mea iar tu imi dai mie niste drepturi. In realitate acest presupus schimb ascunde o mare escrocherie generalizata. Cele mai multe din libertati sunt abstracte si care mai de care mai neaplicabile pentru omul de rand. Asa cum s-a vazut in articolul precedent ele sunt superfluu expuse in codurile de legi sunt puse doar formal si se aplica doar pentru o anumita parte a cetatenilor. Daca toti cetatenii si-ar lua toate libertatile promise atunci sistemul s-ar colapsa instantaneu. Sa luam de exemplu banala si mult prea trambitata libertate de expresie care teoretic este o libertate de baza a civilizatiei occidentale. Daca mai luam in calcul ca tulburarile depresive in randul cetateanului de rand ating o incidenta de aproximativ 80% si daca ne imaginam o libera exprimare a nemultumirilor de orice fel a acestor sentimente depresive atunci ar trebui ca 80% din forta de munca sa protesteze nonstop. Ori un astfel de scenariu ar duce efectiv la colapsarea sistemului social deoarece sclavii ar protesta in loc sa munceasca si sa fie productivi. Sistemul trebuie sa intervina si sa manipuleze expresia in asa fel incat libertatea promisa sa nu fie chiar atat de libera. Iata cum libertatea de expresie are limitele ei care o face mai curand o caricatura de libertate decat o libertate autentica. Legea scrisa pe hartie este o hartie care oricand poate fi interpretata, manipulata si folosita discriminatoriu de cei ce o aplica. Orice prevede si ofera legea poate oricand fi anulat de o alta lege, prevedere sau masura guvernamentala daca asta e in favoarea neoarsitocratilor. Viceversa este la fel de valabila: orice abuz din partea autoritatilor condamnat de legile in vigoare poate fi legiferat de alte legi sau masuri guvernamentale. Votul electoral realizat odata la cativa ani vine apoi sa ia pulsul reactiei sclavilor la o astfel de masura riscanta. Daca nemultumirea e prea mare atunci opozitia va incerca sa o absoarba si astfel sistemul sa continue in forma sa neschimbata dar mereu „schimbatoare”. Faptul ca presedinte al SUA a ajuns un negru este un drept in plus pe care sistemul l-a oferit sclavilor in situatia in care increderea cetateanului de rand in sistem se afla in scadere progresiva in special dupa guvernarea Bush. Sistemul a oferit o alta iluzie sclavilor in schimbul docilitatii si suspendarii revoltei. Urmeaza alte iluzii aruncate pe piata si vad ca deja se contureaza imaginea primei femei presedinte in persoana lui Hilary Clinton o alta premiera menita sa creeze iluzii. Dar despre asta voi scrie in amanunt intr-unul dintre articolele urmatoare.

The laws; a brief introduction into Ju$tice machinery

The laws; a brief introduction into Ju$tice machinery

sociologie Baldovin   12:01

28-06-2009

In romaneste aici:

Before I describe a concrete case that shows how Ju$tice works I would make a brief analyze of judicial system regarding the citizens. The legislation is the accurate or even identical copy of global psychic system Conscious- Unconscious relationship. Actually the state could not be something else since it is a product of human psychic system and developed by a perfidious cleverness. Here comes into my mind a case described by Freud of a person that was commanded into the hypnotic state to open his umbrella several minutes after he wakes up. Indeed that is exactly what happened next after his waking up. But when asked about the meaning of his gesture that person answered serenely: “I just felt like”. That is the exact way the sate works except that the network movement of commands is more complex and shapes up not in several minutes of hypnosis but during the whole life. “I just felt like” that everybody does when practice her/his profession it is the illusion of freedom that system offer in exchange for its benefits. Being a legacy of classical slavery state the contemporary neoslavery state spread out through Unconscious its interests into the most hided parts of society.

Every profession is meant to produce objects or satisfactions for masters or to supervise the slaves or bring down their spirit in order to bring down their willing to rise up. “I just felt like” is felt by every slave when does not work, when gets bored and when not feeling well if do not execute the masters command. Such a feeling is critical for the global economy function. This feeling is build up by the state institutions using the spiritual mutilations during many generations. We live in the Matrix meant to satisfy the needs of such cyborgs of traveling on the moon or of having luxury residences and, finally of having a rival or somebody at his/her knees from whom to extract the feeling of power. Such a bizarre need is pointless today but it satisfy the reflexes of community old big robbers called masters that today masters have from. Stealing and enslaving the innocent community is the base of civilization but instead of old sieges today we have the state that manages to robber more efficiently than the power of armies. The rules, the procedures and the legislation are the tools that mainly replaced the killing weapons but, as the cause survives in the effect the classical weapons now technological developed are good supports for such a “democratic institutions” that serve luxury neorobberers.

Legile. O sumara incursiune generala asupra functionarii Ju$titiei

Legile. O sumara incursiune generala asupra functionarii Ju$titiei

sociologie Baldovin   11:50

english version here:

Inainte de a oferi descrierea unui exemplu concret de functionare a Ju$titiei voi face o sumara analiza a sistemului juridic in relatie directa cu cetateanul. Pentru mine legislatia este copia fidela sau chiar identica a relatiei dintre Constient si Inconstient la nivel de psihic global. Ca produs al psihicului si ajutat de o inteligenta perfida in fond statul nu poate sa fie altceva decat aceasta relatie. Imi vine in minte cazul enuntat de Freud cu un subiect caruia i s-a cerut in starea de hipnoza sa desfaca umbrela la cateva minute dupa ce se va trezi. Chiar asa s-a intamplat. La intrebarile asistentei cu privire la sensul gestului sau subiectul a raspuns senin : „asa mi-a venit”. In acelasi mod functioneaza si statul doar ca reteaua de circulatie a comenzilor este mult mai complexa si vizeaza nu doar cateva minute ale hipnozei ci o viata intreaga. Acel „asa mi-a venit” e de fapt iluzia de libertate pe care sistemul o ofera in mod perfid oricarei profesii. Ca mostenitor al statului sclavagist clasic statul neosclavagist contemporan si-a raspandit interesele pe cale inconstienta in cele mai ascunse parti ale societatii.

Fiecare profesie este menita fie sa produca bunuri/satisfactii diferite stapanilor fie sa supravegheze productivitatea sclavilor sau sa se scada moralul in asa fel incat sa le piara ideea de revolta. „Asa mi-a venit” o resimte fiecare sclav atunci cand nu munceste, cand se plictiseste si cand nu se simte bine daca nu executa comenzile stapanilor. Un astfel de sentiment este indispensabil pentru functionarea economiei generale. El are in spate un intreg sistem de dezumanizare care se intinde pe mutilarea spirituala a unor generatii intregi. In realitate traim intr-un Matrix menit sa satisfaca nevoia unora de a calatori pe luna, de a se refugia in resedinte luxoase si, in final de a avea un rival sau un semen la picioare pe care sa il umileasca si din care sa extraga sentimentul de putere. O astfel de ultima nevoie nu are nici un scop in zilele noastre doar ca acestea sunt reflexele vechilor mari jefuitori numiti seniori, stramosi ai actualilor cyborgi care le-au transmis aceasta molima morala. Jefuirea si inrobirea comunitatilor inocente este baza civilizatiei dar in locul vechilor asedii astazi avem statul care este mult mai eficient decat jefuirea prin forta armata. Regulile, procedurile si in principal legislatia este instrumentul ce a luat in buna parte locul vechilor arme de foc insa, dupa cum cauza supravietuieste in efect acestea au ramas in continuare suport fidel neojefuitorilor de lux.

A murit Matei Calinescu

A murit Matei Calinescu

eseu Baldovin   12:12

25-06-2009

Niciodata nu am avut ca natiune (in masura in care termenul "natiune" nu e total lipsit de continut) un varf de lance in materie de estetica si filosofie. Eugen Ionescu a fost mai mult un scriitor decat un teoretician. Cioran a fost mai mult un eseist. Blaga a fost prea national si, paradoxal, prea pretentios pentru simplitatea romaneasca. Dar si ... prea putin universal. Noica e tot pe acolo. Petre Tutea e unul dintre cei mai intarziati teoreticieni. Cred ca l-au retrogadat torturile inchisorilor comuniste. Eliade e singurul cu care se poate compara atat in privinta anvergurii internationale cat si cea a complexitatii operei. Dar parca a fost un pic cam servil lui Jung in materie de filosofie.

Matei Calinescu a fost cam primul astfel de roman. El aspart gheata culturala. "Fetele modernitatii" e o lucrare respectata in toata lumea. A creat o teorie originala si universala despre evolutia culturii. Daca teoriile sale seamana un pic cu ale lui Foucault sau altii totusi nu se raporteaza la ei in asa maniera in care Eliade o face la Jung fie si involuntar.

Pentru mine postmodernismul e o chestiune dubioasa. Insusi Matei Calinescu mi-a spus fara echivoc ca nici pentru el nu mai insemna mare lucru. Dar pentru faptul ca a fost acolo la construirea lui teoretica merita tot respectul nostru.

Nu sunt un mare nationalist insa ma simt mandru ca intr-o societate romaneasca plina de escroci la costum si cravata sau de intarziati contemporani iata ca cineva a reusit sa se desprinda si sa isi construiasca un loc in istoria culturii. L-am intalnit fata in fata, am stat de vorba cu el fapt pe care n-am sa il uit niciodata. Mi s-a partut un monument de simplitate si claritate la fel ca si scrierile sale. Desi am putine puncte comune cu el in materie de preocupari artistice si teoretice totusi simplitatea din "Fetele moderintatii" m-a influentat decisiv. "Contradictiile, iluziile si virtutile postmodernismului" pe care am scris-o in anul 2003 i se datoreaza exclusiv. Nu cred ca as fi scris-o daca nu as fi citit "Fetele moderintatii" .

Gabriel Baldovin

The masters. The mercenaries. The slaves

The masters. The mercenaries. The slaves

sociologie Baldovin   11:58

20-may-2009

In romaneste aici:

In the last blog entry I made a short analysis of particular civilized human being psychic regarding the influences of civilization during the centuries. Haeckel and then Freud showed how the primitive human being survives into the civilized one or how the child survives into the adult person. I am going to cover the part that is missing between the primitive culture and the childhood. I think we can understand better the human being and the society that lives in if make this connection and complete its evolution chain.

This connection between these periods is the classical civilization. That means classical culture and colonialism witch is the relation between slave and the master. Such a relation survives in contemporary society as the primitive survives in contemporaneous. The classical hermetic separation between slave and master is to be found in contemporary society also but this image is very undercovered. The (official) culture made such an artificial and untruthful distinction between the classical slave and the contemporary worker so that these two concepts look like totally different one from another. In fact these are almost identical. The only difference between them relies in the fact that the violent weapons that classical slave was threatened in order to work for master was replaced in modern society by manipulation and big lies. Today the violent weapons are used by masters only these "peacefully" ones fail in convincing the slave to work.

It is true indeed that the classical slave disappeared as classical culture disappeared. Only the mafia or some small work Traficant band sometimes uses classical slavery. But if the contemporary slaves are different from classical ones that does not mean that that slavery just disappeared but it just only transformed. This change is very small in many cases for contemporary people.

Stăpanii. Mercenarii. Sclavii

Stăpanii. Mercenarii. Sclavii

sociologie Baldovin   11:44

20-may-2009

english version here:


In articolul precedent am facut o analiza sumara a psihicului specific omului civilizat cu urmele pe care societatea civilizata le-a lasat de-a lungul secolelor. In ce masura omul primitiv supravietuieste in cel contemporan sau copilul in adult ne-a aratat destul de clar Haeckel si apoi Freud. Eu as vrea sa acopar o veriga lipsa intre aceste doua perioade, cea a omului clasic care supravietuieste in cel contemporan. Odata ce vom face aceasta legatura anumite aspecte ale societatii contemporane vor fi ceva mai bine intelese.

Ei bine, intre copilarie si perioada primitiva pe care orice om o are incorporata in sufletul sau exista perioada clasica. Cand ai spus om clasic ai spus cultura clasica si colonialism, adica sclav si stapan. O astfel de relatie supravietuieste in societatea contemporana in aceeasi masura in care primitivul o face in insusi omul contemporan. Separatia ermetica intre sclav si stapan specifica epocii clasice exista si in societatea contemporana insa realitatea unui astfel de ermetism este puternic cosmetizata in asa fel incat sa nu fie observabila. Cultura (oficiala) a facut o asemenea distinctie intre sclavul antic si muncitorul contemporan incat cele doua notiuni par total diferite. De fapt ele sunt aproape identice. Diferenta este aceea ca armele cu care sclavul secolelor trecute era amenintat pentru a i se subtiliza munca au fost inlocuite de manipulare si minciuni gogonate. Abia cand aceste noi „arme” se dovedesc a fi ineficiente se poate face o „regresie” la „convingerea” sclavilor cu forta armelor ca trebuie sa se supuna.

Evident ca sclavul clasic a disparut in general si abia traficantii de forta de munca mai abuzeaza de aceasta forma clasica de sclavie. Insa daca sclavii moderni au alt regim asta nu insemna nici pe departe ca ar fi disparut ci doar ca s-a modificat. Schimbarea in cauza este doar una formala de multe ori.

The real collective unconscious. Reply to Jungian theoretical bluff

The real collective unconscious. Reply to Jungian theoretical bluff

sociologie Baldovin   05:34

16-04-2009

In romaneste aici:

This entry is linked to some still to come. Its main purpose is to explain two issues are specific to these days Romanian public life. The first one refers to the Becali getting to jail and the other one is some press favorable articles about Atanasie Stanculescu (the convicted general for the military crimes against people in 1989 events). Analyzing these cases will help understand some features about contemporary global state. They seem totally different but, at the closer look, we will see that are very close related one another. I will take a conclusion concerning them in a future entry. For now I will make a deeper and more general social system analysis.

In a metasocial approach, the state works just like Unconscious that Freud described. Beyond the mincing and „spiritual” statements, the state hides some very practical, material and concrete intentions, just like Unconscious does. The individual classical neurotic Unconscious that Freud described and the collective social state Unconscious could not be separated because they both relate to the same system – the human being.

The first human psychic system structural theory that Freud proposed (the so-called „first topography”) has many dynamic-explanatory and definition lacunas. Freud was aware of some of them and that is why he finally launched „the second topography”. But this „First Topography” is still very useful for introduction and description. Everybody understands some things about the psychical system basics even if „the first topography” is still a metaphor. I am not going to get into details here – that is not the purposes of this text – but if somebody wants to find out about it than can check ”The dynamics of abyssal psychology” I wrote. That better communication characteristic makes me use Freud’s „First Topography” in this text for a general description of some social system features. I am sure that that couple of concepts form „First Topography” would not be enough for a detailed analysis of social system but it is good enough for the text here.

Ce este de fapt inconstientul colectiv. Replica la cacialmaua teoretica propusa de Jung

Ce este de fapt inconstientul colectiv. Replica la cacialmaua teoretica propusa de Jung

sociologie Baldovin   05:28

16-04-2009

english version here:

Acest articol este legat de inca cateva. La finalul lor imi doresc sa explic mai intai arestarea lui Becali iar apoi articolele din presa favorabile la adresa lui Atanasie Stanculescu (generalul condamnat pentru crimele armatei impotriva cetatenilor in evenimentele din 1989) . Cele doua evenimente par total diferite insa ele sunt mult mai legate unul de altul decat pare la prima vedere. Dar, despre analiza lor directa ma voi ocupa intr-unul dintre articolele viitoare. Deocmdata voi face o analiza ceva mai profunda si mai generala a sistemului social.

Statul functioneaza la nivel metasocial exact ca Inconstientul descris de Freud care, sub declaratii fandosite si „spirituale”, ascunde intentii dintre cele mai concrete si mai practice. Inconstientul clasic individual nevroticoid descris de Freud si cel metasocial al claselor sociale nu pot fi doua lucruri diferite deoarece ambele sunt manifestari ale aceluiasi sistem- omul.

Prima teoretizare in structuri a psihicului omenesc (prima topica) propusa de Freud are multe lacune dinamic-explicative si de definire – drept pentru care el a lansat pana la urma cea de-a doua topica. Insa aceasta „prima topica” e foarte buna la nivel pur descriptiv, introductiv. Toata lumea intelege ceva din esenta functionarii psihicului chiar daca ea e mai mult o metafora. Nu intru in detalii aici, am facut-o in ”Dinamica psihologiei abisale”. Din acest motiv am sa folosesc si eu prima topica in acest articol menit sa descrie cititorilor un element ceva particular din sistemul psihicului. Recunosc ca ea e insuficienta pentru o analiza amanuntita a sistemului social, insa pentru acest articol ea e destul de eficienta.