Social Psychology
steph39325 de Septiembre de 2014
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There've been some years dedicating myself to the analysis of the relations of psychology and philosophy at
context of this analysis have sought to discuss the bonds of social and community psychology
with the emerging theme of modernism and post - modernism (Arendt, 1994, 1996 and
1997a, 1997b). In parallel, I have been questioning the concept of community, as
it has been used in contemporary community psychology (Arendt, 1997c). More
precisely, if the expression is permitted me, I'm looking for "deconstructing" the use
of such a concept in social psychology. Not that I do not consider that current practices
arising from community psychology configure a promising field - just that
JOURNAL DE LA UNIVERSIDAD FEDERAL DO RIO GRANDE DO SUL / PUERTO ALEGRE, BRAZIL
PSYCHOLOGY and critical reflection
evaluate the fruitful contributions of II National Meeting of Community Psychology,
organized in June of this year at UFRGS by CEP-RUA. In my contribution to
this Meeting, Symposium on "Concepts and Models in Contemporary Psychology
Community ", the core of the argument stated that community psychology was a
event, an analyzer of social psychology and not a field inaugurate the party
a new discipline within psychology. In miniconferência entitled "The Concept of
Community and the Postmodern ", sought to enrich with new theoretical approaches to
constant work of compilation of the Working Group "Community and Environment
Quality of Life "of ANPEPP (Arendt, 1996) in an attempt to formulate conceptual bases
for this argument. This article is an attempt to advance their systematization.
In that Working Group, I make a critique of the postmodern concept of community
developed by Michel Maffesoli. For the French sociologist, the great values of
modernity would have reached the saturation, there would be no more a belief in the future. This
change would be expressed in psychosocial reinvestment of the territory, the development of local,
of this. The ecological sensitivity would give life to a set of things like nature,
environment in which the individual without the certainties of old, would not be an "I" powerful
and lonely, but one object among others, a member of a culture and collective spirit,
seeking refuge in small groups that, what niches would offer you the security
their identity would no longer be able to offer. The rooting of the individual in his being
archaic is that will make your "magic participation" in several places that inhabits possible. The
from policy analysis of David Harvey, Marilena Chauí and Sérgio Paulo Rouanet conclude
that postmodernist ideas that emerge on the international scene in the 70s
may represent not so much a transfiguration, but a return to a thought
conservative in social thought.
Although it remains supporting such conclusions, I think I can enrich them with
contribution of other approaches that allow launching a new look at the issues
agenda. If the communal conception of Maffesoli can be understood as conservative, not
certain aspects of your reflection raises cease to be lawful on
contemporaneity, as the appreciation of the gift or ecological sensitivity. The goal
this article will bring to our discussion conceptions of modernity and the
community from authors such as Marc Augé, Jacques Rancière, Michel Serres that
the point of view of philosophy and anthropology, allow escape the dangerous dichotomies
the "lonely I" versus "Community we" or "modern" versus "post-modern".
The supermodernity, according to Marc Augé
Marc Augé (1994) in a small book entitled "Non-Places: Introduction to an
anthropology of supermodernity "develops a series of analyzes on the anthropology
contemporary. My interest in this text is twofold: on one hand, the author introduces a
not dichotomous approach of modernity and postmodernity; on the other, their analyzes
can be applied to social psychology and the concept of community, as it is
used today for community psychologists. At first, the Augé problematizará
discussion of the anthropology of "near" and "far": recently anthropologists
became interested in contemporary issues, "next", rather than the issues
classics, "distant". Augé is surprised researchers who rise up against
these new practices, as if losing his research subjects. "I'm not
sure the continuity of a discipline is comparable to that of its objects ...:
are new objects of research that does arise when research is completed "(p.21)." If
anthropology of contemporary next should be effected exclusively second
categories already inventoried, if no new objects were to be built on it, the fact
address new empirical fields respond more a curiosity than a
need "(p.22). would be" the contemporary world itself which, because of their
accelerated "(p.27), call the anthropological transformations. Which are these
accelerated features of the contemporary world? "Before I became interested in the new
social forms, the new sensitivity models or by new institutions such as
JOURNAL DE LA UNIVERSIDAD FEDERAL DO RIO GRANDE DO SUL / PUERTO ALEGRE, BRAZIL
PSYCHOLOGY and critical reflection
caracterísitcas the current contemporary, you should be aware of changes that affected
broad categories, through which men think their identity and their relations
reciprocal. "(p.42) Three" figures of excess "would emerge in this present days:
acceleration time (overabundance), the acceleration of space (overabundance
space) and the abundance of individual references. These figures characterize what
Augé will call "supermodernity".
Secondly, the author will introduce the notion of "anthropological place". This would be a
invention, a building which they refer to all those whom it designates a place. The
anthropological place "is both a principle of sense for those who live and
principle of intelligibility for the beholder "(p.51). however, is also an illusion.
For the indigenous, "nothing to suggest that yesterday more than today, the image of a
closed and self sufficient world has been ... something besides a useful and necessary image
not a lie but a myth enrolled in an approximate manner in the soil "(p.47). For
ethnologist is the temptation to "identify those studying with the landscape where
discovers ", although this does not ignore," most of them the vicissitudes of its history, its
mobility, the multiplicity of spaces to which they refer and the fluctuation of its
borders. May still be, like them, tried to take over the current unrest, the
illusory measure of its past stability "(p.48). would add to this temptation
intellectual "temptation of all" traditional ethnologist: to consider how object
only companies located precisely in space and time and therefore
identity, relational and historical, all men would be "average", "representative"
this local entirety. "Behind these ideas of totality and located society, there
that a transparency between culture, society and the individual "(p.49). Having said that, if a
place identity can be defined as relational, historical, a space that does not meet
these common characteristics define a non-place. The hypothesis defended by Augé is to
supermodernity is that the producer of non-places, i.e., spaces which are not in themselves
anthropological places (p.73).
"The reality of today's world, the places and spaces, places and non-
places are mixed, interpenetrate. The possibility of non-place is never absent from
anywhere that is "(p.98). Inverse, however, can also occur." When a
international flight flies to Saudi Arabia, the stewardess announces that as long as this
flyby alcohol consumption is prohibited on the plane. The intrusion of the territory in space is
thus expressed. Earth = society = nation = culture = religion: the equation of
...