Disease in Western Culture: The Other and the myth of progress (I)
Disease in Western Culture: The Other and the myth of progress *
Monday, March 28, 2011
How To Make A North Face Vest Fluffy Again
Part I
SUMMARY Modern society of Western culture, presents the ideals of orderly government, civic and refined. The society is ordered and also qualifies for channel space disorder, considered to be different. In this dispute, the other becomes a menacing and solvent, which includes the categories of the monstrous, inhuman, deformity, unintelligible nature, the savagery and the absence is state and organization. The secular order exceeds the error, superstition, magic and myth over reason, establishing the concept of the myth of progress, embodied by Europe, implying civilizational superiority paradigm that avoids the many forms worldwide, as well as an otherness . Europe then established as a myth of collective cultural belonging, and Western culture as universal reason. ABSTRACT
Modern society of Western culture, presents the ideals of orderly government, civic and refined. The society is ordered and, in addition to channel spaces classified disorder, considered different. In this dispute, the other becomes a menacing and solvent, which includes the categories of the monstrous, inhuman, deformity, the unintelligible character, savagery and the absence is state and arrangement. The secular order exceeds the error, superstition, magic and myth through reason, establishing the concept of the myth of progress, embodied by Europe, implying civilizational superiority that prevents multiformity paradigmatic world as well as an otherness. Europe was then established as a myth of collective cultural belonging, and Western culture as Universal Reason.
SUMMARY
Modern society of Western culture, presents the ideals of orderly government, civic and refined. Society is ordered and, in addition to channel disorders classified spaces, considered different. In this dispute, the other becomes a threat and solvent, which includes the categories of the monstrous, inhuman, deformity, the unintelligible nature, the savagery and the absence is the condition and arrangement. The secular order exceeds the error, superstition, magic and myth by reason, by establishing the concept of myth du progrès, incarnée par l'Europe, ce qui involves civilisationnelle supériorité monde qui empêche multiforme paradigmatiques ainsi d'une alterites that. L'Europe a ensuite été établi comme un Mythe de la culture appartenant collective culturelle, et de l'Ouest comme la raison universelle.
is through culture that society is divided, but also ranks in the sacred versus secular, male and female or between public and private. Is ordered and, therefore, classifies, to channel various areas of confusion, essentially different. It is in this difference where the other, both within the same society as between societies, chronological, structured and spatially diverse, it becomes a menacing and solvent, which includes the categories of the monstrous, inhuman, deformity, unintelligible nature, savagery, primitivism and lack was the state and legal system. This kind of polarization is the beginning of the disqualifications. Culture, in general terms, sets out principles of universality and relativity, which cause tension, but the references specific to a company established seeks to establish and elevate their own particular epistemic profile, which will in-culture, understood educated in children and youth, to encourage, in this way a solid conceptual foundation. It seems possible, however, that multiculturalism can deny the culture as a particular practice, while assumed that the differences can be reduced to an order of drives, which would remove from the root, any derogatory or culturally discriminatory justification. This would mean eventually that those differences are actually epiphenomena of a kind of substrate, structure or common origin, which receives names of different persuasions, all semantically relevant although some questionable: the collective unconscious structures of the mind, rationality Founded (or reductive nor exclusive), prototype objects, basic minimum of neutrality trunk representative or, knowing of not knowing paramount, as emphasized by the Hindu philosophy regarding the nature of the Absolute. The human being has the drive Founded by an order from a surplus of potential, hence the desire in search of a foundation, that is, a system needed in a possible fund, which is what usually gives myth. Although it serves more as questions so you can possibly answer, encompasses a claim of truth and has credibility and authority. Is the authority that comes from its paradigmatic and exemplary character, and gives further credibility socially necessary. The group ends up being unchangeable order, placing the source outside itself and, consequently, over-naturalizing outside or beyond human time, in a move considered prototypical. While the reality of cultural space lies in the multiplicity, that assertion does not rest on the existence of many distinct cultures, but the fact that culture exists as an event of a permanent and continuous assertion of differentiation, which is variable, is ie, the multiple is now within the event. Culture and, by extension, Western society has been established and consolidated paradigmatically from convictions that are not put into question: the science, democracy, the state and technology, regulatory criteria that have served as scaffolds for historical reconstruction. Has, therefore, as in substantive and totalizing thought, nothing fluidizing, ruling that, in many cases instead of science we deal with common sense, and our mentality is somewhat archaic, which means that religiosity, magic, myth (para-logical thinking and regulator, with its attendant aspects evocative and intuitive), a constant flood of daily life, as can be seen in the personal solidarity in our justifications of freedom or collective movements . There is, in essence, in everyday life human, scientific rigor in the conduct or actions. The imagination of the social environment of a culture is expressed in pictures, captions, "stories." It is a collective perception that becomes the dominant perspective, facilitating common practice, often truly "ritualized" and encouraging a kind of shared sense of legitimacy. This factor is an implicit understanding of the ordinary, without a theoretical perspective. This implies ideality imagination, a good number of times consisting of typical topics, the result of ethnocentric, elitist and pseudo-scholarly own cultural perspective, characterized by an order metaphysical overtones, whose expression is limitless, which is characteristic of myth and imagination, not theoretical, and that means an understanding, an understanding, a mental imagery itself that makes it viable within society. These iconic references such as those present in our ways of expressing and relating accurate, give meaning to particular acts in space and time, ie, in history. On occasion, the ideality is interpreted as utopias, but they are always possible because they are part of human nature. The ideals may change under the background, setting new socio-cultural models, with insights and values, which are considered appropriate in a given time, as is currently happening in the environment of the western culture with the ideals of orderly government, civic and refined, in a word, political. This is the enabling framework of cultural differences between past and present, with the past here is clearly the "other." Such discrepancies should not be differences between culture, with some of its associated elements, such as refinement, order and control, civilization (emerging in the context encyclopaedic), and nature, labeled ignorance, chaos, savagery or infantilism soberly encouraged and maintained, by the comparative anthropology ethnocentrism of the early twentieth century, which established the current western historiography the concept of the other as different and inferior, inserted in a dynamic polarization between center and periphery, with its particular symbolic components. In the second part will focus on the aforementioned polarity.
* Paper to be presented at the Seventh Conference on Humanistic and Educational Research in the city of San Cristobal, in early April 2011
Prof. Dr. Julio Lopez
Saco School of History, VCU School
Letters, UCAB
Publ.JLS 
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