Social Control as a Factor of Social Progress

Introduction. Social control is considered in the aspect of social philosophy, in the contexts of ideas of social dynamics, social changes, instrumentalities, manufacturability and criticism of instrumental reason. Methods. Research materials, philosophical, sociological, sociocultural works that form the methodological basis of social control. Methods of social statistics, social changes and transformations, social processes, social representation, social topology, constellation and typology are applied in macro- and microanalysis of social space in the study of quality of life problems, the formation and comparison of social practices in the context of the formation of modern forms of social control, informatization, optimization and humanitarization of the social environment, measurement of human capital in the aspect of social criticism. Results. Social control is a multifaceted and universal phenomenon, it is a mechanism that connects people, marking the application of goals, value orientations and norms. Social control is the most important factor in the state of “maturity” of society, the quality of the communication space, the public and power structures. Conclusion. Social control of important information about production, culture, cultural life of society, historical culture.

The Rule of the System of Technology and Its Algorithms and the Problem of Moral Responsibility

The article offers an analysis of the problems of technology in the context of exercising power in an organization. The power of the system today is addressed in terms of the “rule of numbers,” based on the impersonal authority of the algorithms which is an extension of the modern concept of the instrumental reason. In keeping with the rules of efficiency the employees manifest modes of behavior analogous to those characterizing the functioning of technology and specifically emphasized by Max Horkheimer and Jacques Ellul. In the author’s view, the rule of the algorithm-based technological systems leads to the atrophy of the moral responsibility and the loss of agency. Attempting to defend the idea of man’s free agency in the context of the algorithm-based technological system, the author invokes Hans Jonas’s theory of moral responsibility and refers to the concept of “ethical anarchism” as proposed by Emmanuel Lévinas.

The Stance of Moral Protest

Chapter 2 sets out a conception of blame without the notion of deserved pain or harm. To blame is instead to take on a non-retributive stance of moral protest. The reasons for taking on this stance are forward looking: moral formation or reconciliation in a relationship that has been impaired as a result of the wrongdoing, protection from wrongdoing, and restoration of the integrity of its victims. Regret, a painful response to one’s own wrongdoing which by contrast with guilt (by stipulation) does not involve the supposition that the pain it involves is basically deserved, may appropriately accompany self-blame. The pain of guilt, an attitude distinct from regret, conceptually involves basic desert since it involves the supposition that it would be prima facie permissible for those who are suitably situated to intentionally impose it on a wrongdoer for a non-instrumental reason. The pain of regret does not involve this supposition.

“The Faustian spirit of the technical world”. Mental illness and cultural criticism in Franco’s Spain

Taking into account the almost constitutive affinity of mental medicine and cultural criticism, it should not be surprising that, given its particular conflict with modernity, General Franco’s dictatorship was a period of intense flowering of conservative psychiatric essay writing, Starting from the fears of a possible physical and moral regression of “Hispanity” due to the artificiality of modern life, the infiltration of liberalism and the erosion of traditional values, the genre shifted its interest towards an analysis of the contemporary “neurotic society” that, with philosophical reference points such as Ortega or Heidegger, pointed to the excesses of instrumental reason, “mechanization” and the “hyper-technification” of the modern world as one of the main sources of malaise and psychic suffering.

Disenchanting Trust: Instrumental Reason, Algorithmic Governance, and China’s Emerging Social Credit System

Digital technologies have provided governments across the world with new tools of political and social control. The development of algorithmic governance in China is particularly alarming, where plans have been released to develop a digital Social Credit System (SCS). Still in an exploratory stage, the SCS, as a collection of national and local pilots, is framed officially as an all-encompassing project aimed at building trust in society through the regulation of both economic and social behaviors. Grounded in the case of China’s SCS, this article interrogates the application of algorithmic rating to expanding areas of everyday life through the lens of the Frankfurt School’s critique of instrumental reason. It explores how the SCS reduces the moral and relational dimension of trust in social interactions, and how algorithmic technologies, thriving on a moral economy characterized by impersonality, impede the formation of trust and trustworthiness as moral virtues. The algorithmic rationality underlying the SCS undermines the ontology of relational trust, forecloses its transformative power, and disrupts social and civic interactions that are non-instrumental in nature. Re-reading and extending the Frankfurt School’s theorization on reason and the technological society, especially the works of Horkheimer, Marcuse, and Habermas, this article reflects on the limitations of algorithmic technologies in social governance. A Critical Theory perspective awakens us to the importance of human reflexivity on the use and circumscription of algorithmic rating systems.

The University at the Crossroads of Eco-Social Challenges: Pedagogy of Care and the Community of Life for a Transformative Learning

What kind of responsibility do universities have with regard to the current emergency created by ecological and socio-economic collapse? This work begins by considering the colonization of universities by neoliberal globalization. Education is one of the areas that appears as a fundamental source of business in the globalized economy, thus reorienting the role of the State in accordance with the New Public Managements (NPM's) educational policy. The NPM is the main instrument responsible for modifying the structure and culture of state services by means of introducing privatization and market-specific mechanisms. But, in so doing, something very important is created: a process of “re-culturing,” the establishment of the “one-track thinking.” It is “endogenous neoliberalism” that promotes the construction of a new identity: the neoliberal view of education from the “entrepreneurial self.” Next, and based on the criticism of the Frankfurt School, we question whether the use of reason—as instrumental reason—exists in neoliberal logic, and how it use is related to morals and ethics. We need alternative ideas that configure a new worldview for a new scenario, one which facilitates a deep civilizational reconstruction. The Community of Life is the fundamental certainty on which we can base a new worldview. We are one human family and, even more, one Earth Community with a common destiny. This perspective exists at an even more inclusive level, in order to integrate all living beings. We need care for the community of life with understanding, compassion, and love. It implies a synthesis, which places us at the doors of wisdom. The ethics of care and its educational translation as Pedagogy of Care, should have, as its main objective, the experiential learning of our reconnection with the Community of Life. Therefore, it would be necessary a truly transformative learning that we, as humanity, will need to carry out. This is where universities are called on to play a strategic role. The changes that must take place in universities have to be based on a new worldview: the Ethics of Care of the Community of Life. Finally, some practical consequences are proposed in this sense.

Between instrumental reason and applied social engineering: the Latin American educational response to Covid-19

The sudden arrival of the pandemic caused by the new coronavirus showed the most visible face of Latin American societies, so marked by their ancestral rejection of the economic and commercial development models imposed by neoliberalism, and so historically aggrieved by local governments that have failed to respond to their legitimate aspirations for equality, inclusion and human development. In this contextual framework, education is subject to new contradictions, categorically exposed when it is demanded to maintain its status quo, without considering the precarious conditions of infrastructure and technological equipment with which the academic dynamics were developed at all educational levels. On this argumentative basis, an analysis is presented on the response of governments to the health contingency, particularly in their educational strategies, centered on the massive use of information and communication technologies, and three categories of analysis are considered: the institutional educational response to the pandemic, the role of teachers in the state's response to the crisis and the social perception of the implementation of educational strategies designed by governments; all of the above framed in the Latin American context.

Razones del feminismo frente a la arrogancia de la razón dominante

Partiendo de la obra de Vicent Martínez en la que explicita qué entiende por “racionalidad práctica” en el marco de sus estudios fi-losóficos para la paz —también para la paz entre los géneros—, repensamos aquí nuestras propias contribuciones a la interacción entre la fenomenología y el feminismo, particularmente la vinculación de la crítica fenomenológica del objetivismo con el desenmascaramiento de la razón patriarcal, para demostrar que el reconocimiento no indiferente de la pluralidad no está reñido con la autonomía y la universalidad de la razón, sino exclusivamente con la razón instrumental dominante hasta el siglo XXI. Consideramos esta última desde el diagnóstico husserliano de la crisis de las ciencias, y desde la crítica a la Modernidad emprendida por la Escuela de Frankfurt. Con la mirada puesta en la tercera generación de la misma y en el fenomenólogo francés Maurice Merleau-Ponty, reivindicamos una razón ampliada (élargie), que no solo tiene implicaciones epistemológicas, sino existenciales, y que puede ayudar a superar incluso los dualismos surgidos en el feminismo, una tradición de pensamiento que, en diálogo con la fenomenología, gana radicalización filosófica a la vez que la fenomenología arraiga en el movimiento feminista y, con él, en la autoresponsabilidad de la humanidad.Starting from the work of Vicent Martínez in which he explains what he understands by "practical rationality" in the framework of his philosophical studies for peace–also for peace between genders–, I rethink my own contributions to the interaction between phenomenology and feminism, particularly the link of the phenomenological critique of objectivism and the unmasking of patriarchal reason in order to demonstrate that the non-indifferent recognition of plurality is not at odds with the autonomy and universality of reason, but exclusively with the instrumental reason which dominates until the 21st century. I consider this dominating reason from Husserl's diagnosis of the crisis of the sciences as well as from the criticism to Modernity undertaken by the Frankfurt School. I will pay attention on the third generation of this School as well as on the French phenomenologist Maurice Merleau-Ponty in order to reclaim an enlarged reason which not only has epistemological implications, but existential. This reason can even help overcome the dualisms that have arisen within feminism. Feminism is a tradition of thought that, in dialogue with phenomenology, can attain a philosophical radicalization while phenomenology can take root in the feminist movement and with it, in the self-responsibility of humanity.

Dominar el mundo privado: Casas inteligentes y razón instrumental.

This paper deals about smarthomes. It analyses them using the instrumental reason concept. It shows how smarthomes develop the instrumental reason at a domestic level. It demonstrates the lack of importance given to subjectivity, the threats of providing a big power to some individuals, the dangers for home private life and the political risks of legitimating an almost complete control of environments.