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ilustraciones, diagramas, mapas El trabajo se configura a partir de cuatro apuestas: la primera explora una conceptualización de la comunicación de acuerdo con cuatro abordajes que la identifican como mediación social (Martín Barbero, 2010), representación (Hall, 2010), generación de sentido (Pardo, 2006) y parte estructural del proceso de individuación (Simondon, 2019). Lo anterior para analizar la comunicación digital como un proceso sociocultural, tecnológico y ontológico, para lo cual se propone un modelo explicativo basado en cuatro conceptos: conexión, interacción, personalización y deslocalización, que sirve para ilustrar el modo de individuación que experimenta el sujeto contemporáneo en el mundo digital. La segunda apuesta, establece una revisión de cada uno de los paradigmas de la epistemología de la comunicación, señala su vigencia y pertinencia para encontrar explicaciones, posibilidades de interpretación y metodologías que, aunque fueron pensadas muchas décadas atrás, facilitan las comprensión de la dimensión comunicativa y sociocultural de la comunicación digital. La tercera apuesta se centra en caracterizar el concepto que presenta Ulrich Beck (2017) en su obra póstuma: La metamorfosis del mundo, a partir de ese concepto se logra evidenciar la forma como la comunicación digital permite dinamizar nuevos modos de subjetivación, usos y prácticas socioculturales que caracterizan los cambios paradigmáticos que acontecen en el presente. Finalmente, la cuarta apuesta busca reflejar los modos de subjetivación del mundo en metamorfosis mediante historias de vida: por un lado, bajo el formato de ficción se construyen relatos derivados de la trama de algunos capítulos de la serie británica Black Mirror, y por el otro, mediante relatos basados en entrevistas a profundidad, se exponen perfiles de vida de personas que en el mundo digital despliegan su particular modo de individuación. The work is configured from four bets: the first explores a conceptualization of communication according to four approaches that identify it as social mediation (Martín Barbero, 2010), representation (Hall, 2010), generation of meaning (Pardo, 2006 ) and a structural part of the individuation process (Simondon, 2019). The foregoing to analyze digital communication as a sociocultural, technological and ontological process, for which an explanatory model based on four concepts is proposed: connection, interaction, personalization and relocation, which serves to illustrate the mode of individuation experienced by the contemporary subject. in the digital world. The second bet, establishes a review of each of the paradigms of the epistemology of communication, points out its validity and relevance to find explanations, possibilities of interpretation and methodologies that, although they were thought many decades ago, facilitate the understanding of the communicative dimension. and sociocultural of digital communication. The third bet focuses on characterizing the concept presented by Ulrich Beck (2017) in his posthumous work: The metamorphosis of the world, from this concept it is possible to demonstrate the way in which digital communication allows to energize new modes of subjectivation, uses and practices sociocultural that characterize the paradigmatic changes that occur in the present. Finally, the fourth bet seeks to reflect the modes of subjectivation of the world in metamorphosis through life stories: on the one hand, under the fiction format, stories derived from the plot of some chapters of the British series Black Mirror are constructed, and on the other Through stories based on in-depth interviews, life profiles of people who display their particular way of individuation in the digital world are exposed. Doctorado Doctor en Ciencias Humanas y Sociales Historia contemporánea Área Curricular en Ciencias Humanas y Sociales

Entre uno de los auges que caracterizaron al primer año pandémico, encontramos el aumento de referencias -alusiones- a lo que se ha dado en llamar “cultura de la cancelación”. En el presente artículo me propongo abordar analíticamente a la cancelación como un nuevo dispositivo del poder, desde el espectro teórico postdisciplinario (Prueger, 2020a) y en clave descolonial. Si se trata de superar las limitaciones epistémicas de la modernidad occidental, Simondon (2009) -aunque francés- constituye un autor que tiene muchísimo para aportar. Al interior del espectro postdisciplinario, los registros simondonianos del poder dan cuenta de la cristalización digital de un nuevo marco epistémico; las dinámicas del psicopoder exigen ser analizadas a la luz de una nueva episteme en tiempos de gubernamentalidad algorítmica (Rouvroy y Burns, 2016). En los trasfondos de los dispositivos de cancelación (propuesta teórico-analítica que pretendo describir en el presente artículo) y de la gubernamentalidad algorítmica encontramos el mismo principio ordenador (el mismo horizonte en común): la eliminación del principio de alteridad. Luego será precisar: elementos en torno al modo de operar de los dispositivos de cancelación -particularmente lo que respecta a la catalización catártica-; tendencias predominantes en lo que hace al registro ideológico-cultural; por último, algunas reflexiones en torno a este fenómeno en el marco de la actual crisis sistémica y encrucijada civilizatoria que atraviesa la humanidad., Among one of the booms that characterized the first pandemic year, we find the increase in references - allusions - to what has been called the “culture of cancellation”. In this article, I intend to analytically approach cancellation as a new device of power, from the postdisciplinary theoretical spectrum (Prueger, 2020a) and in a decolonial key. When it comes to overcoming the epistemic limitations of Western modernity, Simondon (2009) -although French- is an author who has a lot to contribute. Within the postdisciplinary spectrum, Simondonian registers of power account for the digital crystallization of the new epistemic framework; the dynamics of psychopower demand to be analyzed in the light of a new episteme in times of algorithmic governmentality (Rouvroy and Burns, 2016). In the background of cancellation devices (analytical proposal that I intend to describe in this article) and algorithmic governmentality, we find the same ordering principle (the same common horizon): the elimination of the principle of otherness. Then I will specify: elements around the mode of operation of cancellation devices -particularly with regard to cathartic catalysis-; predominant tendencies regarding the ideological-cultural register; finally, some reflections on this phenomenon in the context of the current systemic crisis and civilizational crossroads that humanity is going through., Entre um dos booms que caracterizaram o primeiro ano de pandemia, encontramos o aumento das referências - alusões - ao que se convencionou chamar de “cultura do cancelamento”. Neste artigo, pretendo abordar analiticamente o cancelamento como um novo dispositivo de poder, a partir do espectro teórico pós-disciplinar (Prueger, 2020a) e em uma chave descolonial. No que diz respeito à superação das limitações epistêmicas da modernidade ocidental, Simondon (2009) -embora francês- é um autor que tem muito a contribuir. No espectro pós-disciplinar, os registros de poder Simondonianos respondem pela cristalização digital da nova estrutura epistêmica; a dinâmica do psicopoder exige ser analisada à luz de uma nova episteme em tempos de governamentalidade algorítmica (Rouvroy e Burns, 2016). No pano de fundo dos dispositivos de cancelamento (proposta analítica que pretendo descrever neste artigo) e da governamentalidade algorítmica, encontramos o mesmo princípio ordenador (o mesmo horizonte comum): a eliminação do princípio da alteridade. Em seguida, especificarei: elementos em torno do modo de operação dos dispositivos de cancelamento -particularmente no que diz respeito à catálise catártica-; tendências predominantes quanto ao registro ideológico-cultural; por fim, algumas reflexões sobre este fenômeno no contexto da atual crise sistêmica e encruzilhada civilizacional pela qual a humanidade está passando., Facultad de Trabajo Social

Dissertação de Mestrado apresentada no ISPA Instituto Universitário para obtenção de grau de Mestre na especialidade de Psicologia Clínica Muitos foram até hoje os autores que dentro e fora da área da psicologia se debruçaram sobre o tema da identidade. No presente trabalho pretende se chamar a atenção para o carácter eminentemente relacional deste termo que nos é tão caro a todos. Nunca como hoje se viveram e observaram tantas possibilidades de ser e estar no mundo, o que aparentemente poderia contribuir para uma mais fácil assunção daquilo que o sujeito sente que é. Contudo, não é isso que se verifica. As dificuldades sentidas pelas pessoas, mais ou menos conscientes , perante um contexto cada vez mais desumanizado, fazem com que a vida em comunidade se desintegre lentamente perdendo se assim uma qualidade fundamental do que é ser se humano. Somos divíduos, e não indivíduos como costuma postul ar se. O desejo, palavra chave no discurso da psicanálise, será alvo de análise como aquilo que es tá no cerne no sujeito, não defi nindo porém a sua identidade. A necessidade de integração do estrangeiro revela se cada vez mais como um movimento essencial para que nos possamos mover neste contexto assoberbado de estímulos e reivindicações, que parecem concorrer mais para o afastamento do que para a individualização dos sujeitos. Não pode haver forma de olhar e tentar perceber o sujeito que não contemple o contexto no qual ele se insere. Many have been the authors from within and without the field of psychology that have posed questions about identity. In the current work we try to appeal to the eminently relational feature of this concept we all care so mu ch about. Never as nowadays has there been lived and seen these many possibilities of being in the world, which apparently could contribute to an easier assumption of what the s ubject feels he or she is. However, this it not the case. People are having trouble, consciously or unconsciously, living in this more and more dehumanized environment as ours seems to be. The fact is that community type living has been slowly degrading an d this me a ns a profound loss in the quality of being human. We are dividuals, not individuals as we usually see ourselves. Desire, the keyword in the psychoanalytic speech, will be taken into ac c ount as what most defines the subject despite being not an id entity experience. Integrating the foreigner has never been so important as it is in today's world, in order to be able to live in this overwhelming context of permanent stimulus and claims that seem to promote withdrawal rather than subject 's individualiz ation. There can not be a way of looking upon and understanding the subject that do not contemplate the environment in which he or she takes part.

This thesis aims to compare the work of Eduardo Viveiros de Castro and Marilyn Strathern in terms of their meta-anthropological argumentation. To this end, an interpretation of the key moments of both authors' work is undertaken, with a focus on the theory of anthropology. For Eduardo Viveiros de Castro, the text focuses mainly on his conceptual work associated with the ontological turn. The concepts of perspectivism and multinaturalism and their thought context are introduced. For Marilyn Strathern, attention is focused on her melanesianist monographs in order to present the specifics of her argument, concepts such as the dividual and relationality are briefly introduced, and the author's critique of certain social science frameworks of analysis is mentioned. The intersection of the works is seen in the motif of perspective, but the work also draws attention to the limitations associated with the search for intersection. In the comparison, the author tries to create a contrast in the authors' approach by reconstructing selected parts of their arguments, which are always viewed through the logic of the other's work. The resulting confrontation shows the limits of both authors' works in terms of their concreteness and points of contention. Thus, through the optics of Strathern, de Castro does not...

RESUMO Este texto se debruça sobre testemunhos de graças de devotos de frei Fabiano de Cristo (1676-1747) e de frei Rogério Neuhaus (1859-1934), a fim de discutir as noções de carisma e agência. O material analisado consiste em cartas escritas pelos devotos e encontradas em suas biografias e em arquivos franciscanos. A reflexão sobre o carisma se mostrou um bom meio de pôr em tela as discussões sobre divíduo, indivíduo e agência. Na esteira da agenda de pesquisa da antropologia dos últimos anos, que objetiva ir além de certa “razão sociológica”, este texto afirma que, para compreender as relações entre frades e seus devotos, parece prejudicial ter que escolher entre carisma de função ou individual. Nessas cartas, a agência não pode ser somente encontrada nem no indivíduo, nem na instituição e sim diluída em toda a malha que reúne divindades, humanos e outras coisas. Além disso, o artigo argumenta que os testemunhos de graça evocam uma noção de divíduo. ABSTRACT This paper analyses the grace testimonies of devotees of friar Fabiano de Cristo (1676-1747) and friar Rogério Neuhaus (1859- 1934), in order to discussing the notions of charism and agency. The analyzed material consists in votary’ letters that can be found at biographies and Franciscan archives office. The reflection about charism allowed discuss anthropological notions like dividual, individual and agency. Following the anthropological research agenda, that aims to go bellowed of the sociologic reason, this text affirms that choice between charism of function and individual charism is not a good way to understanding the relations between friars and votary. In the votary’ letters, the agency cannot be found nether just in the individual, nor just in the institution. The agency is diluted in the meshwork that joins divinity, human and others things. Besides that, the paper evokes a notion of dividual.

This paper analyses the grace testimonies of devotees of friar Fabiano de Cristo (1676-1747) and friar RogérioNeuhaus(1859-1934), in order to discussing the notions of charism and agency. The analyzed material consists in votary’ letters that can be found at biographies and Franciscan archives office. The reflection about charism allowed discuss anthropological notions like dividual, individual and agency. Following the anthropological research agenda, that aims to go bellowed of the sociologic reason, this text affirms that choice between charism of function and individual charism is not a good way to understanding the relations between friars and votary. In the votary’ letters, the agency cannot be found nether just in the individual, nor just in the institution. The agency is diluted in the meshwork that joins divinity, human and others things. Besides that, the paper evokes a notion of dividual Este texto se debruça sobre testemunhos de graças de devotos de frei Fabiano de Cristo (1676-1747) e de frei RogérioNeuhaus(1859-1934), a fim de discutir as noções de carisma e agência. O material analisado consiste em cartas escritas pelos devotos e encontradas em suas biografias e em arquivos franciscanos. A reflexão sobre o carisma se mostrou um bom meio de pôr em tela as discussões sobredivíduo, indivíduo e agência. Na esteira da agenda de pesquisa da antropologia dos últimos anos, que objetiva ir além de certa “razão sociológica”, este texto afirma que, para compreender as relações entre frades e seus devotos, parece prejudicial ter que escolher entre carisma de função ou individual. Nessas cartas, a agência não pode ser somente encontrada nem no indivíduo, nem na instituição e sim diluída em toda a malha que reúne divindades, humanos e outras coisas. Além disso, o artigo argumenta que os testemunhos de graça evocam uma noção dedivíduo.&nbsp

The relevance of the study of sociocultural transformations more and more often manifest themselves not only in a change in the outlook of a person, but also often in the transformation of the political, economic, social life of society, where axiological attitudes are devalued, which formed the basis of the European community, and as a result, everything that was considered an ideal, which was the basis of life not only in general society, but also a specific person, loses its essence, turning into an illusion and arises as a kind of "metanarative", which creates norms, in turn deprives a person of the right to real freedom. Together with the "metanarative", the person himself dies out, whose image is destroyed under the influence of world outlook and socio-cultural transformations. In the modern world, the human problem is one of the key issues in philosophy, because it is the alpha and omega of philosophical discourse. The purpose and objectives of the article are to study the features social program of postmodernism through the prism of its opposition to the social project of modernity and in the development of a scientific and methodological basis for the systematization of scientific ideas in order to create a new society, which in turn will create the basis for the formation of a modern and updated social consciousness. On the basis of the stated prescriptions, we consider it necessary to consider postmodernism as a result of the established views and templates of modernism and, on the basis of the findings, to determine its influence on the formation of modern society. Scientific novelty: in the article, the main idea is that a person in the modern sense is not an eternal ontological given, but an ideological concept of the paradigm of modernity, which was formed as a result of the liberation of Western European society from external compulsion. The main attention is focused on the fact that a person is not the alpha and omega of the world, he acts as a secondary link in the world and a deterministic phenomenon with incompatible elements. The destructive role of the social project of modernity is emphasized, because it is aimed at revealing the "death of a person", which in turn turns a person into a dividual., Актуальність дослідження соціокультурні трансформації частіше за все проявляються не лише у зміні світовідчуття людини, а й зачасту в перетворенні політичного, економічного, соціального життя суспільства, де знецінено аксіологічні установки, що становили основу європейської спільноти, а в результаті все, що вважалося ідеалом, який становив основу життя не лише загалом суспільства, але й конкретної людини, втрачає свою сутність, перетворюючись на ілюзію та постає своєрідним «метанаративом», що створює норми, що в свою чергу позбавляє людину права на реальну свободу. Разом із «метанаративом», вимирає сама людина, образ якої, руйнується під впливом світоглядних та соціокультурних трансформацій. В сучасному світі проблема людини є однією з ключових в філософії, адже є альфою і омегою філософського дискурсу. Мета і завдання статті полягають у вивченні особливостей соціальної програми постмодернізму крізь призму його протиставлення соціальному проекту модерну та у розробці науково-методологічної бази для систематизації наукових ідей з метою створення нового суспільства, що у свою чергу створить підґрунтя для формування сучасної та оновленої суспільної свідомості. На основі заявлених приписів вважаємо необхідним розглянути постмодернізм як результат на сталі погляди і шаблони модернізму та на основі отриманих висновків визначити його вплив на становлення сучасного суспільства. Наукова новизна: у статті основна думка полягає в тому, що людина в сучасному розумінні – це не вічна онтологічна даність, а світоглядний концепт парадигми модерну, який утворився у наслідок звільнення західноєвропейського суспільства від зовнішнього примусу. Основну увагу зосереджено на тому, що людина не є альфою і омегою світу, вона виступає вторинною ланкою щодо світу і детермінованим явищем з не сумісними між собою елементами. Підкреслено деструктивну роль соціального проекту модерну, адже він спрямований виявити «смерть людини», що в свою чергу перетворює людину в дивідуума.

In this article, I argue that Zia Haider Rahman’s In the Light of What We Know offers a suggestive but ultimately problematic interrogation of the link between knowledge and finance in the context of contemporary “cognitive capitalism” and the 2008 crisis. The novel’s almost fetishistic relation to knowledge, primarily represented by the narrator’s encyclopedic and relentless discursive presence, compounded with his insistence on a circumscribed and experientially detached narrative temporality, suggests a fundamentally evasive strategy. For all its complexity and stringency, “knowledge” functions as an ideological cover for a deeply political crisis, while narration itself signals a foreclosure of agency and responsibility which ultimately fails, exposing the limits of financialization’s own discursive justifications.

Propósito/Contexto. Hoy en día, con la posibilidad de detectar la predisposición genética de un número cada vez mayor de enfermedades, incluidos los ampliamente promocionados a nivel mundial y conocidos como “test genéticos del hogar”, la genómica comienza a plantear conflictividades que no se consideraban años atrás. Metodología/Enfoque. En este artículo, tales conflictividades son estudiadas con una metodología cualitativa desde la ética de la convergencia de Ricardo Maliandi, en el contexto del concepto de dividuo propuesto por Gilles Deleuze y aplicado a estos avances científicos. Resultados/Hallazgos. Las personas se enfrentan a la nueva realidad de tener marcadores genéticos asociados con riesgos de enfermedades cuya prevención o tratamiento son aún limitados. De esta manera, el proceso de dividuación, a nivel genotípico, aumenta la conflictividad por el surgimiento de nuevas formas de incomposibilidad de óptimos entre los principios éticos. Discusión/Conclusiones/Contribuciones. Con la disponibilidad de estos avances tecnocientíficos, las personas no solamente deben preocuparse por su fenotipo; ahora deben comenzar a autogestionar su genotipo en un contexto de incertidumbre sobre su salud. Resulta necesario considerar el papel de las políticas sanitarias frente a estos desafíos; de sus orientaciones u omisiones dependerán las decisiones de las organizaciones y de la sociedad en general. Purpose/Context. Today, with the possibility of detecting our genetic predisposition to an increasing number of diseases, including the widely promoted worldwide “at-home genetic testing,” genomics has begun to raise conflicts that were not considered years ago. Method/Approach. This article studies such conflicts from Ricardo Maliandi’s convergent ethics using a qualitative method, according to Gilles Deleuze’ concept of dividual applied to these scientific advances. Results/Findings. People are facing the new reality of having genetic markers associated with risks of diseases whose prevention or treatment is still limited. Then, the dividuation process at the genotypic level increases conflict due to the emergence of new forms of optimal incompossibility between ethical principles. Discussion/Conclusions/Contributions. With these available techno-scientific advances, individuals should not only worry about their phenotype but also about self-managing their genotype amidst the uncertainty of their health. It is necessary to consider the role of health policies in these challenges; the decisions of organizations and society will depend on their guidance or omissions.

Straipsnyje analizuojama Michelio Foucault darbuose suformuluota panoptizmo samprata ir jos aktualumas šių laikų galios ir (savi)priežiūros tyrimuose. Knygoje Disciplinuoti ir bausti: kalėjimo gimimas Foucault, pasitelkdamas Jeremy Benthamo panoptinio kalėjimo idėją, išplėtoja disciplinos visuomenės, pakeitusios suvereno valdžią, koncepciją. Joje esminiu disciplinos visuomenės ir panoptizmo matu tampa susirūpinimas individu kaip tokiu. Gilles’is Deleuze’as savo tekste Prierašas apie kontrolės visuomenę teigia, kad mes gyvename nebe disciplinos visuomenėje, o procese, kuriame pereinama iš disciplinos visuomenės į kontrolės visuomenę. Šiomis, anot Deleuze’o, pakitusiomis sąlygomis kalbama jau ne apie individus, o apie dividus. Ar tokiomis sąlygomis dar galima kalbėti apie panoptizmą? Straipsnyje parodoma, kad panoptizmas savo aktualumo nepraranda ir pereinant į kontrolės visuomenę. Teigiama, kad šiuo metu besiskleidžianti kontrolės visuomenės schema jau buvo užprogramuota panoptinėje žvilgsnio asimetrijoje. Būtent žvilgsnio asimetrijos pagimdyti procesai savo lankstų totalumą įgauna kontrolės visuomenėje. The paper analyses the concept of panopticism formulated in Foucault’s works and its possibilities of relevance in contemporary power and (self)surveillance studies. In the book “Discipline and Punish: The Birth of the Prison”, Foucault, applying Jeremy Bentham’s idea of a panoptical prison, writes about the power of the sovereignty that is replaced by the society of discipline. Foucault discusses panopticism in order to unfold the concept of the society of discipline. Here the essential measure of the society of discipline and panopticism becomes the concern for the individual per se. Deleuze in his text “Postscript on the Societies of Control” states that we no longer live in a society of discipline, but rather in a process, where we switch from the society of discipline to the society of control. In these changed circumstances, according to Deleuze, there are no longer individuals, rather dividuals. In these circumstances, is it possible to talk about panopticism? The paper shows that panopticism is still relevant while switching to the society of control. Also, it states that the currently unfolding scheme of the society of control has been programmed in the asymmetry of the panoptical gaze. Precisely in the processes produced in the asymmetry of the gaze gain its flexible totality in the society of control.

Dans Présence réelle, Marcel Proust raconte un séjour idyllique en Engadine en compagnie d’un amour imaginé – plutôt qu’imaginaire : la femme dont il rêve, bien qu’absente sous « ses matérielles espèces », est aperçue par le narrateur dans toute la puissance de sa « présence réelle ». Une des questions abordées par Proust dans ces pages est donc celle de la présence de l’autre dans une expérience amoureuse qui se déroule à distance. Le plus souvent, aujourd’hui, ce sont les écrans, les nombreux dispositifs écraniques de communication, d’écriture et de vision, qui permettent ces types d’expériences, rendant visibles nos désirs et notre imaginaire libidinal, donnant lieu sur leur surface à une présence de l’autre réelle bien que virtuelle. On s’intéresse, donc, aux types de « réalité du désir » qu’ouvrent les écrans dans notre époque, mais aussi aux types d’expérience amoureuse et sexuelle à laquelle ils donnent accès, en faisant ici référence à des pratiques de plus en plus diffusées et communes, comme le sexting ou le cybersex, dont l’étude relève désormais d’un intérêt non seulement scientifique, mais aussi éducatif, vu le rôle crucial que ces pratiques ont dans l’éducation sentimentale et sexuelle des digital natives. De manière plus générale, on s’occupera également du processus d’individuation que ces écrans, en tant que dispositifs relationnels, mettent en œuvre., In Real Presence, Marcel Proust writes about an idyllic trip in Engadine, in the imaginary company of his lover: the woman he feels with him, even if absent under her “material form”, is perceived by the narrator with the power of an actual “real presence”. One of the issues approached by Proust in this novel is therefore the question of the presence of the other in long distance romantic relationships. The more often, nowadays, this kind of relationship is possible through the mediation of screens – screenic devices and dispositives of communication, writing, vision, making visible our desires et our libidinal imaginary, and giving rise on their surfaces to a real, although virtual, presence of the other. We will explore, then, the “realities of desire” inaugurated by screens in our times, addressing our attention towards popular practices, such as sexting and cybersex, which are becoming a matter of interest for scientific but also pedagogical purposes, given the importance of such practices in the sexual and sentimental education of digital natives. More generally, we will address the process of individuation implemented by these screens, as relational dispositives., Interfaces numériques, 7(2), 2018

Las novedades de las sociedades contemporáneas se nos presentan en retazos sueltos: "sociedad de la información", "cuerpos cyborgs", "trabajo inmaterial", "ingeniería genética", "capitalismo cognitivo", "ciencias poshumanas" Todo apunta, de un modo fragmentado, a una crisis del humanismo y un ascenso de la información como técnica, cultura y concepto. Este libro logra reunir estos retazos para describir nuestra época bajo la hipótesis de una gran mutación epistémica que comienza en el siglo xviii con la estadística, pasa por la desencriptación de mensajes en la Segunda Guerra y termina de coagular a mediados del siglo xx. Solo que no lo hace en torno al estructuralismo europeo, donde el Foucault de Las palabras y las cosas intuía el fin del humanismo, sino en torno a la teoría cibernética y la teoría de sistemas norteamericana. La arqueología de saberes tan diversos como la sociología, la genética, la psicología, la inmunología, la antropología o las neurociencias, nos muestra un mundo donde el lenguaje se ha desprendido de las personas y diseminado entre las máquinas y las moléculas. Las palabras están en las cosas. Como seres que comunican, que se organizan y constituyen sistemas, personas, cuerpos, linfocitos, cerebros o máquinas que conviven en un mismo plano ontológico: el de los seres informacionales. En este nuevo mundo se moldean las nuevas formas de acumulación capitalista, las estrategias de poder pasan por el gobierno algorítmico y la optimización de la vida, y las personas fabrican su subjetividad como una mixtura entre datos, máquinas, biomoléculas y objetos animados. Fil: Rodriguez, Pablo Esteban. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina

While ‘individuality’ is regarded as a cultural construct, this article argues that its trans-cultural investigation has hardly begun, both empirically and theoretically. Comparative work to date has been confined to euro-centric approaches. South Asian models of the individual, though amongst the earliest on record, have not been taken seriously as credible alternatives to European models, other than under the label of ‘ethnosociology’. The present article seeks to redress the balance, by offering a sociological reconstruction of the classical concept of the individual in Jaina philosophy and of its social implications. It argues that previously opaque aspects of the dualistic conception of individuality of the Jainas can be freshly understood, and analysed, with the help of the sociological concepts of G. Simmel and N. Luhmann, which in turn are interpreted as variations of broader transcultural themes.

International audience; Dans cet article, nous développons le concept de « dividual professional » pour définir l’identité professionnelle dans les grands cabinets d’audit. Si la littérature montre que l’identité de l’auditeur consiste en une forme d’identité sociale standardisée, la hiérarchie des grands cabinets exige aussi des individus qu’ils se distinguent les uns des autres. Le travail identitaire de l’auditeur repose ainsi sur un paradoxe encore peu exploré, selon lequel l’auditeur doit être comme les autres et simultanément s’en distinguer. C’est ce paradoxe que nous étudions au moyen d’une recherche qualitative. Nous conceptualisons l’auditeur comme un « dividual professional », i.e. un individu s’attachant à diviser sa subjectivité en un ensemble de préférences et de qualités pour se distinguer par son unicité et son utilité. Nous mettons en évidence trois ensembles de pratiques et de discours par lesquels l’auditeur se construit en « dividual » : en redéfinissant son professionnalisme au regard de ses qualités privées, en faisant de celles-ci un capital humain capable de le faire progresser de grade en grade, et en s’engageant de façon maximale dans une compétition avec les autres et avec lui-même. Par cette notion, nous suggérons ultimement que le travail identitaire peut-être perçu comme une forme post-disciplinaire de pouvoir aujourd’hui, obscurcissant jusqu’à la frontière entre la subjectivité de l’individu et les rôles qu’il doit assumer dans l’organisation.

Este artigo tenta demonstrar que um dos aspectos mais importantes da vigilância na atualidade é sua relação com novos modos de subjetivação que alteram as definições de público, o privado e o íntimo. Para isso recorremos às noções de sociedades de controle e dividual trabalhadas por Gilles Deleuze. Nas sociedades de controle manifestam-se lógicas já presentes na vida social, como a do espetáculo (Guy Debord) ou a da teatralidade das interações cotidianas (Erving Goffman), mas entrelaçadas com tecnologias digitais, no caso particular das redes sociais. O resultado deste novo vínculo entre vigilância, tecnologia e subjetividade, no âmbito do terreno do dividual, é uma vigilância distribuída e imanente (Fernanda Bruno) que se faz evidente na definição do perfil, tanto desde o ponto de vista dos usuários destas redes como desde os sistemas de vigilância, como pode ser visto no caso Snowden. This article tends to demonstrate that one of the most important aspects of surveillance today is its relationship with new ways of subjectification that alter the definitions of publicity, privacy and intimacy. We turn to to Deleuze’s concepts such as control societies and dividual. In these notions some logics already present in social life are shown, as the logic of spectacle (Guy Debord) or the logic of the theatricality of face-to-face everyday interactions (Erving Goffman), but in this case they are intertwined with digital technologies, especially in the case of social networks. The outcome of this new bond between surveillance, technology and subjectivity, within the realm of the dividual, is a distributed and immanent surveillance (Fernanda Bruno) that becomes evident in the definition of profiling, from the point of view of the users and also from the surveillance systems, as it can be seen in Snowden’s case. Fil: Rodriguez, Pablo Esteban. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina. Universidad de Buenos Aires. Facultad de Ciencias Sociales. Instituto de Investigaciones ; Argentina

In recent years, a concept of a dividual is proposed by a Japanese novelist to interact properly with another person. To construct a model of the dividual, the degree of cooperation is assigned to the corresponding dividual. By introducing the degree of cooperation into a multi-agent system, we evaluate what kind of changes appears in the agent behavior. In addition, we propose an action selection method by introducing the degree of cooperation into the soft-max method in a multi-agent system. Using the proposed method, we confirm whether the cooperative action is promoted or suppressed through computer simulations.