The question of fear and its opposite, hope is not new. Since Aristotle, the fear has been thought of as one of the great afflictions of the spirit, as a key passion in the complex fabric of human disease. From different perspectives, Descartes (The Passions soul), Hume (Dissertation on the passions) and Spinoza (Etica. Treaty theological-political), dealt with the fear in his philosophical system architectures, trying to establish what is, what causes it and what role it plays in human evolution.
In the philosophical, the question of fear and other passions emerge in the transition from medieval philosophy to modern philosophy in the seventeenth and eighteenth centuries, separating itself from the obsession with the divinity that had permeated the thinking and questions old, will focus on the subject of experience in systematic reflection about the possibility of objective knowledge and, especially, it is a philosophy that goes from faith to reason independently.
is not the purpose here to develop a detailed analysis of the philosophical systems (fundamental platform for thinking about the fear), but to emphasize some aspects that are essential for re-positioning in key "contemporary" the role of fear in shaping societies. However, despite their great differences, these philosophers agree that all passions are caused by a search for good and aversion for evil.
The arrival of the new millennium brought a heated and intense debate on the threats and signs of the end of time. Seers, soothsayers and acquired miracle remarkable visibility in public space, analysts UFO into the open prime time network television, Marian apparitions in subway stations, walls, kitchens, water wells, and religious images, bleeding and weeping, were reported in different parts of Latin America. It was the time of the "Chupacabras", being great and elusive that jumped from Puerto Rico to South America and then to Mexico on a trip to Latin America, which "was followed" with particular enthusiasm for the television networks based in Miami . Was also a time of fear of the Third Secret of Our Lady of Fatima warned of imminent announced end of three days of darkness. The last decade of the twentieth century was also the period of boom in urban legends. All this, while ratifying the chameleon and the persistence of magical thinking anthropological necessity, background expressing social unrest.
In the philosophical, the question of fear and other passions emerge in the transition from medieval philosophy to modern philosophy in the seventeenth and eighteenth centuries, separating itself from the obsession with the divinity that had permeated the thinking and questions old, will focus on the subject of experience in systematic reflection about the possibility of objective knowledge and, especially, it is a philosophy that goes from faith to reason independently.
is not the purpose here to develop a detailed analysis of the philosophical systems (fundamental platform for thinking about the fear), but to emphasize some aspects that are essential for re-positioning in key "contemporary" the role of fear in shaping societies. However, despite their great differences, these philosophers agree that all passions are caused by a search for good and aversion for evil.
The arrival of the new millennium brought a heated and intense debate on the threats and signs of the end of time. Seers, soothsayers and acquired miracle remarkable visibility in public space, analysts UFO into the open prime time network television, Marian apparitions in subway stations, walls, kitchens, water wells, and religious images, bleeding and weeping, were reported in different parts of Latin America. It was the time of the "Chupacabras", being great and elusive that jumped from Puerto Rico to South America and then to Mexico on a trip to Latin America, which "was followed" with particular enthusiasm for the television networks based in Miami . Was also a time of fear of the Third Secret of Our Lady of Fatima warned of imminent announced end of three days of darkness. The last decade of the twentieth century was also the period of boom in urban legends. All this, while ratifying the chameleon and the persistence of magical thinking anthropological necessity, background expressing social unrest.
The reissue of the old millenarianism, the so-called risk society, narratives and images found keys to express and justify new and old fears, globalization, with its unprecedented system of communication devices, set an atmosphere conducive to sick global circulation of stories that have been made as "indicators" of the advent of "Revelation" global imaginary that were re-located across cultures and local histories. In other words, different expressions of magical thinking, they found fertile ground in a society on the brink of a development project and the myriad consequences of burnout: crisis in the political, economic adjustments brutality, environmental disasters, strengthening of organized crime and violence unleashed, all of which have been evidence confirming the imminent collapse. Simultaneously
expanded public space, the mass media operate as spaces for construction of representations of "the crisis", both as sounding boards to enhance and amplify what we call "apocalyptic atmosphere."
Beyond its contents esoteric, magical, pre-reflective, these atmospheres, which met in the attacks on the Twin Towers in 2001, a new impulse, expressed an uneasiness in the background and become pre-text to the "conversation "social and highlight a set of problems and phenomena that are installed tightly in everyday experience. Difficult to counter with arguments "rational", critics and politicians, as this would put into crisis the very meaning of life and social project.
The apocalyptic narrative then operate as countervailing stories tend to look "beyond the social" a set of plausible explanations to the intolerable deterioration in living conditions and an alibi which avoids the frontal challenge socio-political model. When evil, catastrophe, the crisis from a past beyond the control of specific individuals, is, for the vast majority of people, much easier to accept or deal with their consequences.
apocalyptic atmospheres feed data, states of emergency and continuous narrative, which is the oxygen that keeps operating a gaseous fluid, indeterminate and amorphous, respirable environment that requires the collaboration of the agencies involved in your system. Thus, each breath is an apocalyptic tale of contemporary fears that maintains the collaboration between the atmosphere and the subjects living in their environment.
expanded public space, the mass media operate as spaces for construction of representations of "the crisis", both as sounding boards to enhance and amplify what we call "apocalyptic atmosphere."
Beyond its contents esoteric, magical, pre-reflective, these atmospheres, which met in the attacks on the Twin Towers in 2001, a new impulse, expressed an uneasiness in the background and become pre-text to the "conversation "social and highlight a set of problems and phenomena that are installed tightly in everyday experience. Difficult to counter with arguments "rational", critics and politicians, as this would put into crisis the very meaning of life and social project.
The apocalyptic narrative then operate as countervailing stories tend to look "beyond the social" a set of plausible explanations to the intolerable deterioration in living conditions and an alibi which avoids the frontal challenge socio-political model. When evil, catastrophe, the crisis from a past beyond the control of specific individuals, is, for the vast majority of people, much easier to accept or deal with their consequences.
apocalyptic atmospheres feed data, states of emergency and continuous narrative, which is the oxygen that keeps operating a gaseous fluid, indeterminate and amorphous, respirable environment that requires the collaboration of the agencies involved in your system. Thus, each breath is an apocalyptic tale of contemporary fears that maintains the collaboration between the atmosphere and the subjects living in their environment.
The apocalyptic atmosphere is also the hopes of finding spells and exorcisms able to contain the fear or to offer alternatives to the present and future. The hope, as an anti-face of fear, becomes equally fuzzy faces and faces like that, to the transformations that arise from the extended political crisis
[ resist far it is possible jeopardize the foundations of their world of life.
[ resist far it is possible jeopardize the foundations of their world of life.
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