Post by account_disabled on Mar 11, 2024 0:55:18 GMT -5
Julen Benda said in The Betrayal of the Intellectuals that the immersion of philosophers, writers and artists in the earthly ended up distancing them from their true mission: The search for beauty, justice and truth, eternal and universal values that fade as the thinker puts himself at the service of power, personal interest or pragmatism. Today, there are many intellectuals who navigate the gardens of the powerful and contribute to creating around them an insurmountable wall of lies in which patriotism, nationalism, devotion, superstition, messianism and all those concepts that intersect. They unleash the lowest passions of men against men. This is exacerbated, according to Benda, when societies become more lost and have less hope, immersed in periods of disbelief such that unreason prevails over reason and the search for universal values. In 1940, when Petain took charge of the pro-Nazi Vichy regime, Benda assured that at that time “the French wanted neither freedom nor death, but peace and servitude.
Benda's words may seem old-fashioned or out of context, but they are not so much so if we think about the influence that a philosopher like Emilio Lledó has on public opinion today or that exerted by someone as turbulent as Gustavo Bueno of recent decades, soul. mater of the Hispanic extreme right as in his time were Maurras, Daudet or Lemaître of his French namesake. Currently, the media that create opinion are much more inclined to spread the thoughts of those who follow the second of those than those of those who agree with the first, and the people, in general, are much happier with the symbolic postulates of the disciple of the first Santiago Montero. Diaz. To understand what happened in Madrid during the day of I believe.
That it is necessary, as I argued in the previous article , to consider the process of impoverishment to which the country is being subjected, impoverishment not only material but also cultural and social. , which obviously has repercussions on any solidarity or fraternal approach. Furthermore, we should analyze what Pierre Bourdieu calls “symbolic violence”, which is nothing other than the pressure that the dominant Belgium Mobile Number List classes exert on the dominated through the imposition of symbols that they present as traditional, torn from the mists of time or invented. to give the feeling of belonging to a community by admitting into the group those who accept them as their own. It is not possible to be from a town or a capital if you do not accept the symbols that power has marked as truthful, unfading and indisputable.
In this sense we see how the majority of the symbols imposed by power - power is not only the government, it is the media, the church, the brotherhoods of Nazarenes and patron saints, the directors of the football clubs, the batzokis, the hunting groups, bullfighting clubs, nationalist groups of any kind, pseudo-cultural entities that delve into the eternal values of towns and cities - have been spread by political, social, religious and economic organizations with a very conservative ideology, although They do not present them in that way but as irrefutable signs of identity of a specific community, outside of which life does not exist or is harmful, granting those who move within it the status of old Christians who remain outside the actions of the inquisitors and has the possibility of integrating and progressing adequately within a clientele network as perfectly armed as it has been experienced over the centuries.
Benda's words may seem old-fashioned or out of context, but they are not so much so if we think about the influence that a philosopher like Emilio Lledó has on public opinion today or that exerted by someone as turbulent as Gustavo Bueno of recent decades, soul. mater of the Hispanic extreme right as in his time were Maurras, Daudet or Lemaître of his French namesake. Currently, the media that create opinion are much more inclined to spread the thoughts of those who follow the second of those than those of those who agree with the first, and the people, in general, are much happier with the symbolic postulates of the disciple of the first Santiago Montero. Diaz. To understand what happened in Madrid during the day of I believe.
That it is necessary, as I argued in the previous article , to consider the process of impoverishment to which the country is being subjected, impoverishment not only material but also cultural and social. , which obviously has repercussions on any solidarity or fraternal approach. Furthermore, we should analyze what Pierre Bourdieu calls “symbolic violence”, which is nothing other than the pressure that the dominant Belgium Mobile Number List classes exert on the dominated through the imposition of symbols that they present as traditional, torn from the mists of time or invented. to give the feeling of belonging to a community by admitting into the group those who accept them as their own. It is not possible to be from a town or a capital if you do not accept the symbols that power has marked as truthful, unfading and indisputable.
In this sense we see how the majority of the symbols imposed by power - power is not only the government, it is the media, the church, the brotherhoods of Nazarenes and patron saints, the directors of the football clubs, the batzokis, the hunting groups, bullfighting clubs, nationalist groups of any kind, pseudo-cultural entities that delve into the eternal values of towns and cities - have been spread by political, social, religious and economic organizations with a very conservative ideology, although They do not present them in that way but as irrefutable signs of identity of a specific community, outside of which life does not exist or is harmful, granting those who move within it the status of old Christians who remain outside the actions of the inquisitors and has the possibility of integrating and progressing adequately within a clientele network as perfectly armed as it has been experienced over the centuries.