Metapolítica
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Eduardo Hernando Nieto
The so-called postmodern philosophy has been characterized in recent years to make attractive and suggestive reflections on the characteristics of contemporary societies. [1] In this sense, the atosigante presence of the media virtual hegemony of images, and the acceleration of time with the consequent reduction in space thanks to technological advances, have completely disrupted the way they act and think of all men, including even those who live in outlying areas, far from the great centers of production technology but also share in this revolution.
This revolution has the maximum speed as its emblem because it is one that represents the essence of the contemporary world and can perceive from something as basic as TV zapping to the way modern wars are developed in order to be effective and get the win apparently without major human costs. [2] This situation also tends to reshape the spaces, that they are now becoming a means to an end own motion [3] . However, a phenomenon described has immediate effect within the political space, which will also be transformed by the speed as with the urban space. For example, if the speed states that urban areas be designed in a way that facilitates rapid communication then this will result in schools, malls, residential areas etc., Will be located in the center and not the periphery impacting in politics to generate a series of closed areas avoiding contact with "strangers" [4] and contributing to the solidification or freezing of human and political relations. [5]
Certainly, the current context is far greatly than it was for example the scenario that began to form in the liberal state - democracy and formal legality, as well, "when Kant was writing his most important political texts late eighteenth century, the clocks did not have a second hand, took a week to prepare the press for printing a newspaper, if you travel within Europe could be used several weeks to do and if it was an Atlantic crossing, this could take even months " [6] . Therefore, in this context is not yet perceived with great intensity the effects of the civilization of the time and speed. Still made sense then respect the space and real flesh and blood actors (citizens) who inhabited the city. Obviously, no one could assume that physical contact might be associated with the disorder and rather it was connected with the ideas pro - universalist Kant himself hurried to present [7] . They decided so by the proximity and contact rather than by physical separation and isolation, integration stimulated by the rationalist ideal was one of the most representative of this era.
The time it develops the liberal state - democracy, rule of law, then it will be characterized by a large presence in print media that will basically be symbolized by the book. From this moment begins to break through then the world ruled by the statement containing a series of knowledge and instruction they hope the reader and be transmitted by the teacher. Culture or area of \u200b\u200btext, that is, the grafoesfera, is necessarily associated with the institutional and legal.
The modern law, manifested in legal positivism, could not exist without the book culture, the legal text is the constitution or the code sets out a series of commands (rules) that emanate from a supreme will (power) and to prohibit or allow something to the citizens, and we can not ignore what the law orders as there is physical proof of their existence.
However, the speed kills the book and it also undermines the law, the spaces disappear and finally the time for conversation and camaraderie (activities closely linked to politics) is diluted in medium speed.
All these changes necessarily have to affect the development of modern political institutions and weaken the process of civic education is needed for the proper functioning of liberal democracy.
funny thing with all this history it seems that contemporary liberals have not noticed the presence of this phenomenon gestated by the same currency as they continue day to day by selling the dream of citizenship, (now through multicultural) state Constitutional Law of the Republic so liberal., unaware that the speed prevents these projects can operate to the extent that completely subverts the meaning of these and the real possibility of its viability. Question: How could there be a republic without citizens?, How have citizens uneducated and books?
has correctly noted that the political philosopher Leo Strauss, the great problem of modernity is that she has undermined its own purposes and is destroying the very institutions. Huge problem for modern, how to overcome the contradictions of the modern project and realize finally achieve their purpose?. Obviously not subscribe as modern theses, this question should be answered by those concerned but perhaps the only possible answer would be to say that there is no response.
[1] think not only the aforementioned Paul Virilio, but also a number of authors and texts, and indeed quite lucid pessimistic about the future of modern civilization among others we can mention Guy Debord, The Society of the Spectacle, Jean Baudrillard, Gilles Lipovetsky, especially Regis Debray. , The State Seducer, who are going to take your reading on the technological and social transformations that they generate to critically evaluate the various modern political institutions.
[2] think of events like the blitzkrieg, or lightning war to the virtual wars in Iraq and Yugoslavia.
[3] Richard Sennett, Flesh and Stone, the body and the City in Western Civilization, (Madrid: Alianza, 1997), p.20. See, for example as modern malls or multiplexes clearly represent the use of space for speed, the multiplex not only offers several films simultaneously but also stimulates food intake and if located within a shopping center then also be performed such activities. (Buy a greeting card, book, eat ice cream, etc.).
[4] Ibid., P.23.
[5] As Sennet cleverly adds, "Today, the no contact order means" Ibid.
[6] Quoted by William Connolly, "Speed, concentric cultures, and cosmopolitanism" in Political Theory, Vol 28, Number 5 October 2000, p.598.
[7] See . Immanuel Kant, Perpetual Peace, (Madrid: Tecnos 1996)
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