translated from Spanish: The pack Elitaria: the Hyenas of modernization

We suffer from a time of conditions. In the province of Santiago “squeals” the decomposition of the mythical Lianos, abounds the degradation of “public formats” and resonates the tragedy of a decimated intellectual field (expulsion of critical activity) by the infinite income of academic capitalism. After this “state of confusion”, an obsession has been erected since the institutional policy to reveal its own state of indignity. In the absence of any redemptive narrative we are empozados under “joyful capitalism”, whose offer is a managerial democracy centered on “good practice” manuals, where the extreme violence of transitional institutionalism has resulted in a Conciliábulo of corporations.
Here, in our mundane thick, there is no room for the “noble art” of metaphysics. Nothing. Neither Nietzsche nor Deleuze. Every thought of the event is “sinful”-unlocatable, Unassignable, incorrigible-because it responds to critical trajectories that inconvenience our present “oligarchs of knowledge”. Under the zoom of our modernization, no event is possible, less if it risks the merit of a “promise” that intends to overflow “timidly” the present. Withholding, abstention, prudence, and receding to the murmur of the possible worlds so the oracle of our modernization prays. The message is clear: we must surf and enter silent at night to consummate the virtuous encounter between the “tactile” Latifundio and financial capital. All this without common charges, nor ideological quarrels.       
In the light of the same patronymic trunk, how to locate our conservative and progressive elites in the midst of this intricate plot? Consumption and epilepsy, I would say Emil Cioran. Here stand out the black heralds: bankers, speculators and politicians turned into an ambulatory nightmare. Groups of gang members (SQM/PENTA) given to the “vulture capital”–sinister and atoned for the production of a negotiated jurisprudence–and full of unclassifiable stench that do nothing but sharpen a “perverted atmosphere.” The promise of modernization resembles a “broken Rose” in the midst of feverish manageriales colloquia. Today, the enigma of the elites is how to knot functional illiteracy (“symbolic indigence”) with the text of the second modernization. The fiction of the moment consists in administering poverty millennial and anesthetizing the new processes of subjectivation. The elite and their cognitive lackeys-lawyers and ideological rustlersists of neoliberal progress-try to manufacture a new “symbolic pipiolaje”, that is to say, a flock of high consumption, enjoyment and connectivity.
But in light of the facticity of financial capital, “The King is naked.” Together with the capitulation of the laguismo-tradition of the standardization agreements-it is absurd to insist on economic growth as a pivot of the “consensus”. And it is good to specify: The Piñerismo is prevented from elaborating a programmatic discourse, and not for lack of will, nor for following Eugenio Tironi’s fáusticas recipes on the No Communication and the “sociology of the media”, but because today everything is subject to the facticity of financial capital. In short, if the transition with its governance theory was an institutionalist phase that recreated the narrative fiction of growth with the lexicon of equality, today there is a “transparent capitalism”, “in the Wilderness”, which does not claim any rhetoric of validation, namely, a “naked neoliberalism” that does not cultivate discursive strategies. So we are faced with a captive elite of the expansive voraciousness of capital (speculation, rentism and oligopolies) waged at the sumptuary speed of financial management that generates the conditions of its own hegemonic crisis, but not Necessarily the ways of their normative restitution. These are two times. On the one hand, the speed of accumulation measured in a media economy and, on the other, the work reconstitution of stories, institutional practices and simulations of participation.            
In our present post-hegemony (post-social) has taken place a confluence between aphasic politicians, leaders of Matinales, wrens of palate of liberal tone and a priestly hysteria that in the name of probity represents the voluptuous enjoyment of a ” decadentismo elitario”.  Under this scenery, the “Precarization of Creativity” takes place where the elites have renounced the “creative industry” and in passing have condemned the middle groups to live “tied up” to the populism of clamorous access. This makes a nexus between economy and culture unviable; Modernization and subjectivity. In the context of representational exhaustion, CADEM, a true waiver of political communication, can be nothing more than a “statistical phantom” that evades all rapporteurships. An instrument that presupposes an orthopedic subject where the indicator is unable to capture the discomfort of subjectivity. An unviable tool when it comes to account of the underground dissidences, or, of the new microphysical disappearances.  
After the crisis of the Republican aesthetics, we have seen the successful neo-conservative revisionism in leaving the model’s progressive administrators without political legitimacy. Ergo, the right captured the miserable narrative of a “neoliberal progress” that always wanted to be elite. Once the model of transitional representation has been exhausted our elites (renters, extractive and sumptuary) face the dilemma of claiming sovereignty, but without compromising any national project.
In the face of the evidence of the Oligarquizante pact it is more necessary than ever to reflect on the New Rich In the midst of anti-fiscal Shock (1981). From the Ponce Lerau Clan, with its voluptuous factual dimension, through Daválos-Piñera theology to Feñita Bachelet. Perhaps what has been revealed in recent times is that the “Old Republic” (1938-1970) has always been a failed portrait, an unfinished story, where we tried to sublimate our inexorable “oligarchic modernity”. Today they circulate “elitarias hyenas” that with less frugality and civic culture Viralizan their family fights before a massive “pipiolaje On line ” That consumes the melodrama, the denunciation and the sinister images of the matinales. These are cupulares conflicts whose origin is as structural as historical because it has revealed the “inequality of merit” through feudal behaviors that guarantee the right to tithe and profit from modern fiction.
In the midst of a colossal devastation of the political field, acanallados in a governance without text, the establishment aims to match-approve-the deferred narrative with economic discourse. Such growth fetishism implies that the economy (the GDP indicators) would be equal to a historical-natural process that speaks for itself where the ciphers speak As Yes The goods messy shoot to dance by their own impulse.    
And if it is oracles, the impassable semiotic rector of Carlos Peña, true “cognitive-optical”, has recreated a jubilant deliberative-consensual mechanism where modernization is the device that manages antagonisms. To tell the truth, such rectory, of Virtue, goddess Fortuna and consensus, has been constituted in an “Angel of the Guardian” of the oligarchic power because it is located like the Medium of criticism as possible. And as Rectory does not do more-but also less-than aggiornar creatively, thanks to the “High Academy” and “High Indexing”, the reconstitution of a sovereign power, flexible and capillary, soberly chiseled, where there is the “laissez faire” between oligarchy and Modernization.
In its most strenuous implications, Pinochet’s own modernization has devoured the concertacionista appropriation of the term in question. In the years 70 ‘ the projection of a “vanguard Fantasmatica” took place which has repealed the progressive appropriations of our modernity. Today such a concept has been emptied of all content.    
Against the Semiotic rectory-the correct line and its theology of progress-everything migrates under the self-indulgent gaze of a hacendal and pre-modern elite who, beyond the performativity of open markets, are not interested in subscribing to any national project. At last there is no hope here, modernization is an ancestral resource based on the dream of a premeditated Christian who aroused the homicidal hunger of the Hacienda.
Kindly reread “Martín Rivas”  

The content poured in this opinion column is the sole responsibility of its author, and does not necessarily reflect the editorial line or position of the counter.

Original source in Spanish

Related Posts

Add Comment