By Elena Pulcini
This publication proposes a philosophy of care in a world age. It discusses the distinguishing and opposing pathologies produced through globalization: limitless individualism or self-obsession, manifested as (Promethean) omnipotence and (narcissistic) indifference, and endogamous communitarianism or an ‘us’-obsession that ends up in clash and violence. The polarization among an absence and an far more than pathos is mirrored within the distorted types taken on by way of worry. The publication advocates a change of worry, that can fix within the topic an know-how of vulnerability and develop into the precondition for ethical motion. Such wisdom and the popularity of the situation of illness brought on by the other’s unavoidable presence train us to fear for instead of be afraid of. worry for the realm potential care of the area, and care, understood as situation and solicitude, is a brand new concept of accountability, during which the tension is shifted to a relational topic able to responding to and caring for the opposite. From an international standpoint, the proposed imaginative and prescient of care additionally compels us to discover a brand new paradigm of justice.
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Extra resources for Care of the World: Fear, Responsibility and Justice in the Global Age
The individual is ensnared in the ‘iron cage’ of the McDonaldized world79 which standardizes and dominates through its power of seduction, at the same time weakening the individual identity and fragmenting the social bond. As Bauman says, Sensations which the agents jointly seek may only be experienced by each one of them individually; the pleasures are deeply private Erlebnisse, even if experienced in the company of other, similar or identical, pleasure-seekers. […]. The resulting decomposition of 76 See René Girard, Deceit, Desire, and the Novel: Self and Other in Literary Structure (Baltimore: Johns Hopkins University Press, 1965).
2 The Consumer Self Nevertheless it would be reductive and wrong to identify the global Self with the spectator-individual, that is, with his condition of insecurity and passivity and sense of impotence, which corresponds to just one of the two polarities of unlimitedness: the polarity that I have defined as privative, namely, relating to the loss of boundaries. In fact, unlimitedness is not just the loss of boundaries, but also the loss of limits, eagerness for self-assertion and narcissistic desire for omnipotence.
27 Third, as Lasch had already sensed some decades ago, the emergence of a series of ‘hints of catastrophe’ (nuclear threat, ecological crisis) is generating a widespread sense of insecurity and anxiety which puts trust in institutions under strain and pushes individuals towards strategies to survive and escape from everything that does not concern their own narrow personal well-being. The final and principal factor is the consumerist transformation of mass society,28 which fuels the Self’s hedonism, emphasizing his self-referential structure.