By David Graeber
¿Cuál es el origen de ese afán por typical, imponer normas y burocratizar todos y cada uno de los aspectos de nuestra vida? Y lo más importante, ¿hasta qué punto nos arruina l. a. existencia toda esa cantidad de formularios, procedimientos y documentación? No sólo en lo público, también en el trabajo y en los angeles vida privada.
Para responder a estas preguntas, David Graeber, uno de los pensadores más provocadores e influyentes del momento, pone el foco sobre las distintas formas en que los angeles burocracia se inmiscuye en nuestro día a día y revela hasta qué punto llega a determinar nuestras vidas. Un interminable y abominable papeleo que anula l. a. creatividad y devour gran parte del tiempo.
El avance tecnológico, l. a. gran promesa del capitalismo, se ha descubierto como otro mecanismo más de keep watch over, mucho más poderoso, al que sin embargo nos hemos doblegado sin oponer resistencia, seducidos por sus encantos.
Navegando desde el influjo de l. a. economía liberal de los angeles segunda mitad del siglo xx hasta el significado oculto tras personajes como James Bond, Sherlock Holmes o Batman, este libro es un amazing trabajo de teoría social en l. a. tradición de autores como Foucault, Marcuse o el mismo Marx, si bien los angeles presencia en su análisis de l. a. cultura well known y su accesibilidad lo acercan también a las obras de Zizek.
Un libro imprescindible para los tiempos que vivimos, que nos arma de argumentos en el debate presente sobre el cambio de modelo y que nos señala el camino hacia un mundo mejor y más justo.
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Extra info for La utopía de las normas: De la tecnología, la estupidez y los secretos placeres de la burocracia
Sample text
Having dismantled the ‘pre-modern’ – traditional, ascriptive mechanisms of social placement, which left to men and women only the relatively straightforward task of ‘sticking to one’s own kind’, of living up to (but not above) the standards attached to the ‘social category’ into which they were born – modernity charged the individual with the task of ‘self-construction’: building one’s own social identity if not fully from scratch, at least from its foundation up. Responsibility of the individual – once confined to obeying the rules that defined in no uncertain terms what it meant to be a nobleman, a tradesman, a mercenary soldier, a craftsman, a farm tenant or a farm hand – now extended to include the choice of social definition itself and having this socially recognized and approved.
That rest is given no chance of living-through their jobs in a way the vocations are lived. The ‘flexible labour market’ neither offers nor permits commitment and dedication to any currently performed occupation. Getting attached to the job in hand, falling in love with what the job requires its holder to do, identifying one’s place in the world with the work performed or the skills deployed, means becoming a hostage to fate; it is neither very likely nor to be recommended, given the short-lived nature of any employment and the ‘until further notice’ clause entailed in any contract.
It elicited the kind of conduct which the original work ethic, supported by the means of economic and occasionally physical coercion, strove to achieve in vain. It instilled in the minds and the actions of modern producers not so much the ‘spirit of capitalism’ as the tendency to assess human value and dignity in terms of monetary rewards. It also shifted human motivation and the craving for freedom firmly and thus irretrievably into the sphere of consumption. These effects came to determine in large measure the later history of modern society as it moved from a society of producers to that of consumers.