scholarly journals What does Cognitariat Mean? Work, Desire and Depression

2013 ◽  
Vol 11 (2) ◽  
pp. 57-63 ◽  
Author(s):  
Franco Berardi

In order to understand the meaning of the notions of cognitive labour and cognitariat, it is necessary to analyse not only the transformations that have taken place in the work process but also what is happening in the psychic and desiring dimension of post-industrial society. What is at stake in the social definition of cognitive labour is the body, sexuality, perishable physicality and the unconscious. Cognitariat is the social corporeality of cognitive labour. But the social existence of cognitive workers cannot be reduced to intelligence: in their existential concreteness, the cognitarians are also body, in other words nerves that stiffen in the constant strain of attention, eyes that get tired staring at a screen. Collective intelligence neither reduces nor resolves the social existence of the bodies that produce this intelligence, the concrete bodies of the male and female cognitarians.

2011 ◽  
Vol 36 (1) ◽  
pp. 6-15
Author(s):  
Jiang Yingying ◽  
Jia Beisi

When N.J. Habraken proposed the conception of support-infill in housing construction in 1960s, housing issues was centered by drawn material construction and consumption, although the needs of involving in the final occupants' participation emerged. It reflected a transition from the industrial economy to the post-industrial economy. Since the rapid development and evolution in the field of technology and social culture in the last several decades, both the social structure and ideology have been changing. The consumption conception of dwelling has also shifted from physical substance to some invisible items, such as knowledge and service. Therefore, open building, as an architectural design method, should adapt to this situation in its future development. This paper firstly describes the characteristics of the post-industry society. Based on analyzing and summarizing the theories and some examples, this paper tries to re-explain the definition of “flexibility” in the context of the post-industrial society. It concludes that the possible tendency of open building is to establish a service system for future occupants to adapt to the changing living environment in addition to physical changeability of the building.


2017 ◽  
pp. 39-47 ◽  
Author(s):  
O. Y. Pavlova

The article is devoted to the analysis of such extensively studied phenomenon of modernity as cultural industry, which includestwo opposite tendencies: the industrialization of cultural objects production and the "culturification" of industry. The former presupposes the presence of such symptoms of modernity as: a modernist version of the commodification of cultural objects (works of art, university education, etc.) as well as their massive reproduction. In addition, this tendency includes the following positions: the commodification of consumption, the lossof cultural objects of their regulatory and critical functions, the projectivity of cultural production. The reverse tendency – "culturification" of industry – contains the following aspects: the reduction of commercial goals of industrial production, the "economy of signs": an increase in the role of cultural competence in the process of actual industrial production, a reduction in the cost of the material component of the production. The proposed classification of tendencies and symptoms of the cultural industry does not claim for exhaustiveness and completedsystematicity. It is designed to clarify the logic of the formation of this phenomenon of culture, not only as a form of de-differentiation of cultural (in the sense of high culture) and industrial (as a historical form of social),but also as the de-differentiation of cultural and social ones in general. The industrial society, whose existence is the basis for the absolutization of the industry autonomy, is one of the historical forms of the social itself. In this type of society, cultural autonomyis realized as the closure of an elitist social structure. Withdrawal from an industrial society implies "Reassembling the social", a synthetic unity of social and cultural. In the logic of "liquidity of Modern" (opposite to solidity) and of the subject-object opposition, this process manifests itself in the process of human and things synthesis (as a "Making things public"), that is, in the de-differentiation of material and spiritual production and consumption, is therefore in social and cultural. The definition of the cultural industry clarifies the meaning of culture as a way of being a human in the perspective of the sustainability of his efforts, the kind of their institutionalization and signification.


2010 ◽  
Vol 7 (2) ◽  
pp. 101-110
Author(s):  
Eva Vrtačič ◽  
Anamarija Šporčič

Pathological narcissism represents the dominant form of subjectivity in post-industrial society and its consumerist ideals. The fear one feels in connection with one’s death, fear that is typical of pathological narcissism, frequently manifests itself as absolute denial of the idea of a mortal Self. According to Freud, primary narcissism prevents one from imagining or even thinking about one’s own death. In the realm of the Unconscious, death does not exist. Death is absent from cyberspace in much the same manner and in this sense, cyberspace has become a fitting metaphor for the Unconscious. It is pathological narcissism that makes cyberspace and all actions that take place within it possible, reasonable and justifiable. It is what transforms all our cyber-actions into more than merely a waste of time. Upon entering cyberspace the subjects are given the chance to leave their mortality, their corporeity behind and embark upon a journey that offers countless possibilities and realities. Yet they have thus also entered the realm of digital death. The anthropological supposition that culture is our “natural environment” can now, when cyberspace and digital technologies function as a “natural environment” for pathological narcissism, be reconsidered and reinterpreted.


Worldview ◽  
1974 ◽  
Vol 17 (4) ◽  
pp. 13-15
Author(s):  
Robert Benne ◽  
Philip Hefner

In the midst of pervasive malaise America tries to look forward to celebrating its bicentennial. It is not an easy thing to celebrate a birthday when the body and spirit are sick. Little wonder that social analysts and critics are calling for a renewal of the American spirit, the recovery of an American tradition from the distortions of our recent past. It is this tradition that must provide guidance for the future that is already upon us. Daniel Bell, in his The Coming of Post-Industrial Society, is but the latest of the company of exhorters, which includes such critics as Sydney Ahlstrom, Robert Bellah and Gibson Winter.


Author(s):  
Rashid Muhaev ◽  
Yuliya Laamarti

The information and communication revolution of the late XX — early XXI century not only radically changed the modern world, but also formed a new social reality — a post-industrial society. The current stage of post-industrial development is associated with the formation of the information society, a distinctive feature of which is that in it information, the process of its production and methods of transmission, becomes more important than the thing itself. Information is a decisive factor in the social order, which has changed the ways and technologies of organizing social space and the nature of everyday practices, the life worlds of ordinary people, and the media become the main tool for the production of semantic systems.


2020 ◽  
Vol 12 (4) ◽  
Author(s):  
Roberto Buccola

We often allocate evil to ‘others’; when the ‘others’ are simply different, far away, evil is partially projected outside or hidden in the unconscious. Mankind tends to reject the idea of taking on the responsibility for evil itself. The borderline between good and evil separates our good from others’ evil; so, other people’s malice underlines our alleged purity. Evil comes from the outside; post-industrial society contributes to the ridiculing of evil: the Shadow is expelled, at least at first glance. Contemporary society is losing its sense of expectation and of the sacred: the sign and the symbol have become equated, with a resulting chaos that runs the risk of creating the conditions for increasing global violence and international terrorism.


Ritið ◽  
2018 ◽  
Vol 18 (2) ◽  
pp. 105-126
Author(s):  
Kristín María Kristinsdóttir

Moonstone: The Boy Who Never Was (Mánasteinn: Drengurinn sem aldrei var til, 2013) by Sjón tells of three eventful months in the life of Máni Steinn in the fall of 1918. In this short period the volcano Katla erupts, the Spanish flu rages and Iceland regains its sovereignty from Denmark. Building on Judith Butler’s, Mary Douglas’s and Michel Foucault’s theories regarding the body as a cultural construct, this article focuses on body discourse as presented in Moonstone. According to Douglas there is a direct link between boundaries of the body and boundaries of society. Everything that endangers the stability of society’s boundaries is considered social pollution. Foucault’s theory on panopticism likewise identifies surveillance and discipline of citizens’ bodies as means of maintaining society’s social structure. Because Máni Steinn is queer, his body is considered abnormal according to the period’s definitions on what constitutes a healthy and stable body. Aberrations from the „healthy“, heterosexual body creates divergence within society's fabric. To regain the appearance of a „pure“ society Máni needs to be hidden or banished from it. Yet the arrival of the Spanish flu to Reykjavík deconstructs conventional definition of the body and unravels the social hierarchy. The distinction between the healthy and the infected is obliterated, as the body becomes a site where irreconcilable opposites merge. During the turmoil of the Spanish flu boundaries of the body become as unstable as society's boundaries become fluent.


Author(s):  
Aminet M. Siiukhova ◽  
◽  
Ella M. Kueva ◽  

The article analyzes the problems of interpretation of Max Weber’s theory of «ideal types» in empirical sociological studies. The theory of «ideal types» is effective for studying the systemic qualities of universal socio-cultural institutions, local social groups and individuals. The concept of «ideal» is differentiated in everyday consciousness and in scientific and sociological discourses. In sociology, the «ideal» is understood as referring to the sphere of consciousness, regardless of the positive or negative assessment of a social phenomenon. The examples of possible applications of Weber’s theory for the analysis of modern social spheres of health care and education are shown. In the conditions of industrial and post-industrial society, one of the important statuses in the social structure is the profession, and the typifying factor of the professional community is the professional culture. The scientific operation of the ideal type category within the framework of an empirical sociological study of the professional community/personal cultural level of an individual will be most effectively implemented by means the modeling method, when the essential qualities of the object under study are structured in a graphical model.


Author(s):  
Emily Hughes

This chapter focuses on the significance of male physicality in Pedro Almodóvar's films. Whilst Almodóvar's Talk to Her (2002) does not celebrate or objectify the bodies of its central male protagonists so brazenly, before the guitar sequence there is a seemingly out of place shot of a beautiful male body. Cynthia Freeland suggests that the purpose of the shot is 'to conjure up emotions of sensuous pleasure and exploration of bodily rhythms'. The physicality of female actors is also important within Talk to Her. Both Alicia and Lydia use their bodies for professions which require skill and athleticism. The film explores different types of male and female bodies. As such, the body is seen as an important motif within the film. The unconscious body is represented in different ways: as a landscape, as a doll, as a corpse, as a fairy tale princess.


2000 ◽  
Vol 5 (3) ◽  
pp. 71-81
Author(s):  
Clare Lewin ◽  
Myron Orleans

This paper examined the paradoxical class situation of information specialists in the post-industrial society as both professionals and employees. We described and analyzed the ‘technocratic’ authority wielded by them and their mode of consciousness. We assessed whether these workers functioned as the vanguard of a new style of democratized work or buttressed the position of managerial authority. We used qualitative methods to study the social conduct and meaning systems of fourteen computer specialists, including programmers, analysts, and project leaders employed in a large insurance company. The data was analyzed using a critical phenomenological perspective derived from the work of authors such as Berger, Braverman, Burawoy, Foucault, and Marcuse. We found that the subjects experienced a class situation that was somewhat more empowered than the industrial or corporate models, but did not differ substantially from that of the production workers in industrial society. Their power, prestige, privilege and status essentially camouflaged the subjects’ compliance to hierarchical authority. The subjects exhibited awareness of their power but essentially directed their energies toward task attainment and individual mobility. Lacking an orientation toward structure change, the information specialists did not appear to fit the notion of a vanguard group. From this research we foresee some possibilities of changes within organizational authority as information specialists confront management with their expertise, but we anticipate that the institutions of social domination will prevail.


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