#byungchulhan — Public Fediverse posts

Byung-Chul Han, a Europa liberal e nós.
- bsoplvr
https://outraspalavras.net/crise-civilizatoria/byung-chul-han-a-europa-liberal-e-nos/
#CriseCivilizatria #Alemanha #Amizadepoltica #Berlim #ByungChulHan #Capitlio #DonaldTrump #Homemcordial #Precariado #Precarido #Tiraniadaintimidade #Tribosdigitais

Byung-Chul Han, a Europa liberal e nós

https://outraspalavras.net/crise-civilizatoria/byung-chul-han-a-europa-liberal-e-nos/

«..L’idiota è il moderno eretico. Il termine “eresia” significa, in origine, scelta . L’eretico, dunque, è qualcuno che ricorre a una scelta libera . Egli ha il coraggio di deviare dall’ortodossia: coraggiosamente, si libera dalla coercizione alla conformità. L’idiota come l’eretico è una figura della resistenza contro la violenza del consenso: egli conserva il fascino dell’outsider...»

---[Byung-Chul Han, Psicopolitica]

#psicopolitica #ByungChulHan

Wir sind heute in einer digitalen Höhle gefangen, wobei wir uns in Freiheit wähnen. Wir sind gefesselt an den digitalen Bildschirm. Die Gefangenen der platonischen Höhle sind von mythisch-narrativen Bildern berauscht. Die digitale Höhle hingegen hält uns in Informationen gefangen. Das Licht der Wahrheit ist ganz erloschen. Es gibt gar kein außerhalb der Informationshöhle, ein starkes Rauschen der Informationen lässt die Umrisse des Seins verschwimmen. Die Wahrheit rauscht nicht.
#byungchulhan

Dewocja oznacza uległość. Smartfon zagwarantował sobie rolę wśród dewocjonaliów neoliberalnego reżimu. Niczym różaniec, który jest równie mobilny i poręczny, ten cyfrowy gadżet pełni funkcję aparatu ujarzmiania. *Like* jest cyfrowym *Amen*. Klikając przycisk „Lubię to!”, poddajemy się związkom panowania.

Platformy takie jak Facebook czy Google są nowymi panami feudalnymi. Niestrudzenie orzemy ich ziemię i produkujemy cenne dane, które oni następnie pożerają. Czujemy się wolni, mimo że jesteśmy całkowicie wykorzystywani, monitorowani i kontrolowani. W systemie, który eksploatuje wolność, opór nie powstaje. Władza kończy się w momencie, gdy zbiega się z wolnością.
(...)
System komunistyczny, który tłamsi wolność, różni się zasadniczo od neoliberalnego, wyzyskującego wolność kapitalizmu inwigilacji. Nazbyt jesteśmy oszołomieni cyfrowym narkotykiem, szałem komunikacji, by podniosło się jakiekolwiek „Dość!”, jakiś głos oporu.
(...)
Reżim neoliberalny sam w sobie jest smart. Władza typu smart nie działa za pomocą nakazów i zakazów. Nie czyni nas uległymi, ale zależnymi i uzależnionymi. Zamiast łamać naszą wolę, służy naszym potrzebom. Chce się nam podobać. Jest permisywna, a nie represyjna. Nie narzuca nam milczenia. Przeciwnie, jesteśmy stale zapraszani i zachęcani do dzielenia się, do przekazywania naszych opinii, preferencji, potrzeb i pragnień, właściwie do prowadzenia narracji o naszym życiu. To sprawia, że cel umacniania władzy jest niewidoczny, bo reżim sprawia wrażenie całkiem przyjaznego, po prostu smart.

Byung-Chul Han, Od rzeczy do nie(do)rzeczy - Smartfon, w: Nie(do)rzeczy, WUŁ, Łódź 2023

#byungchulhan #filozofia #neoliberalizm #smartfon #antropologia #ksiazki #polecajki

¿Por qué estamos agotados? Así funciona la sociedad del rendimiento

#SociedadDelCansancio #SaludMental #Burnout #EstresLaboral #Agotamiento #Bienestar #Trabajo #Productividad #DesconexionDigital #ByungChulHan #felizmiercoles #16deseptiembre

https://donporque.com/sociedad-del-cansancio-y-agotamiento-mental/

Educação: as Humanidades diante do colapso

https://outraspalavras.net/crise-brasileira/educacao-as-humanidades-diante-do-colapso/

Trabalhe enquanto eles dormem, morra enquanto vivem

https://outraspalavras.net/trabalhoeprecariado/trabalhe-enquanto-eles-dormem-morra-enquanto-vivem/

Crônica sobre parecer vivo na era digital

https://outraspalavras.net/crise-civilizatoria/cronica-sobre-parecer-vivo-na-era-digital/

“Mourning occurs when an object with a strong libidinal cathexis goes missing. One who mourns is entirely with the beloved Other.”

The Burnout Society by Byung-Chul Han (Stanford University Press, 2015), p. 43

#books #ByungChulHan

Der US-Ökonom Mancur Olson beschrieb das Problem bereits 1965 in seiner „Logik kollektiven Handelns“. Ein ähnliches Gedankenexperiment findet sich in der Spieltheorie unter dem Namen Gefangenendilemma. Man kann sich Social-Media-Nutzerinnen wie zwei Tatbeteiligte vorstellen, die nach einem gemeinsam begangenen Delikt getrennt voneinander verhört werden. Bleiben beide bei ihrem Schweigen, […]

#GianluigiGugliermetto quotes #ByungChulHan: "Rites create incarnate knowing and memory, incarnate identity, incarnate bonds. The ritual community is a bodily organization… digitalization weakens the community bonds." Online rituals can't match the real-time experience. https://tinyurl.com/36appfz3

"Mindfulness subordinates itself to self-care and to neoliberal self-management. It is primarily about the ego. attentiveness toward the Other, is faded out. [...] Mindfulness is the spirituality of the neoliberal regime. It places spirituality entirely in the service of production and performance. Thereby completely excluded is the possibility, indeed the future task, of spiritualizing work itself."

2/2

#byungchulhan Sprechen über Gott
#philosophy #mindfulness #neoliberalism

O sujeito da esperança é nós

https://fed.brid.gy/r/https://www.brasildefato.com.br/colunista/leonardo-melgarejo/2026/07/06/o-sujeito-da-esperanca-e-nos/

@leyrer
https://www.sueddeutsche.de/politik/neoliberales-herrschaftssystem-warum-heute-keine-revolution-moeglich-ist-1.2110256
#ByungChulHan

Karl Marx, Mujica e meio ambiente são destaques de vendas na editora e livraria Via Sapiens

https://fed.brid.gy/r/https://www.brasildefato.com.br/2026/07/01/karl-marx-mujica-e-meio-ambiente-sao-destaques-de-vendas-na-editora-e-livraria-via-sapiens/

"Wo allein das Schema von Reiz und Reaktion, von Bedürfnis und Befriedigung, von Problem und Lösung, von Ziel und Handlung herrscht, verkümmert das Leben zum Überleben. Dabei erhält das Leben seinen Glanz erst von der Untätigkeit. Kommt sie uns als Vermögen abhanden, gleichen wir einer Maschine, die nur reibungslos zu funktionieren hat. Das wahre Leben entfaltet sich in dem Moment, in dem die Not des schieren Lebens aufhört." (Vita Contemplativa)
#byungchulhan #philosophy

From Psychopolitics, by Byung-Chul Han:

« It is impossible to subordinate human personhood to the dictates of positivity entirely.

Without negativity, life degrades into ‘something dead’. Indeed, negativity is what keeps life alive. Pain is constitutive for experience (Erfahrung). Life that consists wholly of positive emotions and the sensation of ‘flow’ is not human at all.

The human soul owes its defining tauntness and depth precisely to negativity. »

#psychology #politics #negativity #positivity #quote #byungchulhan #psychopolitics

Acabo de publicar una lectura de Sobre Dios, de Byung‑Chul Han, a la luz de Simone Weil.
Editado por Ediciones Paidós. Una reflexión sobre atención, vacío y gracia en tiempos de ruido.

Es un libro que no pretende hablar de Dios; indaga en aquello que hoy vuelve casi imposible cualquier experiencia de lo divino: el ruido que nos rodea, la saturación que nos dispersa, la autoexplotación que nos consume y la lenta desaparición del silencio y de la atención.

Weil aparece como una guía inesperada: una mística sin dogma que devuelve profundidad a la filosofía y ofrece un camino de vaciamiento, gracia y resistencia en tiempos de hiperactividad. Han la sigue para pensar cómo recuperar los órganos espirituales que hemos perdido: la mirada, la espera, el vacío, la atención.

Una vía mínima para sobrevivir al presente: retirar, callar, vaciar, dejar espacio.
No promete consuelo, pero sí claridad.

Si os apetece leer la crítica completa, la dejo por aquí. https://queridobartleby.es/byung-chul-han-sobre-dios/ #QueridoBartleby #Literatura #filosofia #Ensayo #ByungChulHan #simoneweil

A quote from Byung-Chul Han's book 𝘗𝘴𝘺𝘤𝘩𝘰𝘱𝘰𝘭𝘪𝘵𝘪𝘤𝘴.

When the statistical method was discovered in the seventeenth century, it captivated scientists, gamblers, poets, and philosophers alike. Enthusiastically, they embraced statistical probability.

There can be no doubt that such euphoria admits comparison with the fortunes of Big Data today.

For instance, an eighteenth-century treatise by John Arbuthnot was called 𝘈𝘯 𝘈𝘳𝘨𝘶𝘮𝘦𝘯𝘵 𝘧𝘰𝘳 𝘋𝘪𝘷𝘪𝘯𝘦 𝘗𝘳𝘰𝘷𝘪𝘥𝘦𝘯𝘤𝘦, 𝘵𝘢𝘬𝘦𝘯 𝘧𝘳𝘰𝘮 𝘵𝘩𝘦 𝘙𝘦𝘨𝘶𝘭𝘢𝘳𝘪𝘵𝘺 𝘰𝘣𝘴𝘦𝘳𝘷'𝘥 𝘪𝘯 𝘵𝘩𝘦 𝘉𝘳𝘪𝘵𝘪𝘴𝘩 𝘉𝘪𝘳𝘵𝘩𝘴 𝘰𝘧 𝘣𝘰𝘵𝘩 𝘚𝘦𝘹𝘦𝘴. On the basis of the statistically determined predominance of male infants relative to female ones, philosophers saw the hand of God at work - and found further reason to justify war.

#politics #philosophy #data #psychopolitics #byungchulhan

🗡️ LA ERA DE LA TRAICIÓN
🕐 5 min de lectura
Hay algo que late en el fondo de la conversación cultural de nuestro tiempo, algo que muchos sienten pero pocos se atreven a nombrar, vivimos en una era donde la traición se ha vuelto banal. No como excepción dramática. Como práctica cotidiana. Y esto que digo no es nostalgia ni moralismo barato. Es un diagnóstico con nombre, historia y raíces identificables.
Ante todo, hay que señalar al utilitarismo como motor invisible de esta transformación. En su versión popular y degradada, redujo la ética a una sola pregunta: ¿QUÉ ME CONVIENE? Lo que Jeremy Bentham formuló como teoría filosófica terminó filtrándose en la cultura masiva como manual implícito de conducta. En ese marco, la lealtad es un lujo. La fidelidad, un error de cálculo. Y la traición, una decisión racional perfectamente justificable cuando el balance lo amerita.
Junto a esto opera el despotismo moderno. No el de los emperadores con ejércitos, sino el del individuo que se erige como medida absoluta de todas las cosas. El otro deja de ser fin para convertirse en medio.
Hannah Arendt ya lo señaló en Los orígenes del totalitarismo, cuando los seres humanos dejan de reconocerse como parte de un entramado común de responsabilidades, el poder se corrompe hacia adentro. El déspota moderno no necesita trono. Le basta con una narrativa de autojustificación suficientemente elaborada.
Por ende, el hedonismo contemporáneo no es filosofía, es anestesia. La búsqueda compulsiva de sensaciones aturde la conciencia moral y suspende la capacidad de comprometerse con algo más grande que el propio placer inmediato.
Zygmunt Bauman lo desarrolló en Amor líquido, argumentando que en la modernidad líquida, los compromisos se viven como amenazas a la libertad. Comprometerse es perder opciones. Y eso, para una cultura adicta a la novedad, resulta inaceptable.
No obstante, quizás la herramienta más sofisticada de esta era sea el RELATIVISMO MORAL Si no hay verdades objetivas, si la traición de uno es "la decisión necesaria" de otro, nadie es realmente culpable de nada. Dostoievski lo anticipó en Los hermanos Karamázov: "Si Dios no existe, todo está permitido." No era un argumento teológico. Era una observación antropológica. Sin fundamento moral compartido, la ética se convierte en táctica.
De hecho, todo esto tiene un primer territorio de impacto, LA FAMILIA. Donde se aprendía a quedarse cuando era difícil, a perdonar sin calcular, a dar sin esperar retorno inmediato. Hoy ese espacio es presentado en muchos discursos culturales como una trampa identitaria, un obstáculo para la realización individual. El vínculo conyugal se banaliza. La paternidad se terceriza. Y los hijos crecen viendo exactamente lo que los adultos modelan, que CADA UNO VA POR LO SUYO.
En consecuencia, el amor real sobrevive con dificultad. Ha sido reemplazado por sus imitaciones, el amor como performance emocional, como contrato de conveniencia, como experiencia de consumo descartable.
Byung-Chul Han lo plantea en La agonía del Eros diciendo que hoy amamos como producimos, buscando optimización y retorno. Y cuando el otro deja de rendir, lo descartamos. Sin embargo, nombrar todo esto ya es resistencia. Reconocer que hay algo profundamente roto en la forma en que nos vinculamos, que no es inevitable sino el resultado de decisiones culturales y filosóficas concretas, es el primer paso para no reproducirlo.
La traición se normalizó. La lealtad, en cambio, sigue siendo revolucionaria.
Julio César Cháves
#Etica #Traicion #Utilitarismo #RelativismMoral #AmorLiquido #Hedonismo #Materialismo #Familia #Filosofia #CriticaCultural #ByungChulHan #Bauman #HannahArendt

Pochmann: Além da regressão e ressentimento

https://outraspalavras.net/crise-brasileira/pochmann-alem-da-regressao-e-do-ressentimento/

In letzter Zeit habe ich mich was meine Internet-Aktivitäten auf Mastodon konzentriert. Ich wollte für eine Zeit mal etwas mehr Interaktion, schauen, wo Kommunikation angeregter von Statten gehen kann. Ich wusste natürlich, dass das Format dort letztendlich nicht zu einer Tiefe führt die viele Themen eigentlich benötigen, aber am Ende gibt es auch da Immer die Möglichkeit auf Menschen zu […]

Ostern 2026. Mir geht es gut. Ich habe angefangen zu arbeiten, vier Wochen Hamburger Modell liegen hinter mir, ab Dienstag dann wieder „ganz normal“. Eine lange Phase des „wieder in die Spur kommen“ liegt hinter mir. Jetzt bin ich wieder aktiv, gehe zum Sport, lebe das Leben wieder mit einer neuen Normalität.

Es ist nicht lange her, aus der Reha kommend, jeder Tag war eine kleine […]

Byung-Chul Han über Respektlosigkeit

„Ohne Respekt. Eine soziale Krise“. Von Byung-Chul Han. Es liest Rafael Schuchter.

Byung-Chul Han gilt als der meistgelesene deutsche Philosoph der Gegenwart. Der gebürtige Südkoreaner ist ein fleißiger Essayist, schreibt pointiert, in kulturpessimistischem Tonfall und mit einem Hang zum Pathos. Er arbeitet sich an der neoliberalen Gegenwart ab, analysiert die Folgen der Digitalisierung, diagnostiziert eine Krise der Narration und warnt vor der Zersetzung der Gesellschaft durch die fortschreitende Ökonomisierung aller Lebensbereiche. In seinem neuen Essay mit dem Titel „Ohne Respekt. Eine soziale Krise“ zeichnet er das Bild einer Leistungsgesellschaft, die von Status- und Abstiegsängsten geprägt ist. Laut Han stünden alle in Konkurrenz zueinander und dabei würde der Respekt – ein wichtiges soziales Bindemittel – verloren gehen.

Byung-Chul Han, „Ohne Respekt. Eine soziale Krise“, Matthes & Seitz Radiogeschichten Spezial

Los #Triunfos: De Händel a Byung-Chul Han y a ti 🎶🎵🎭📘📖📕 https://letrasprestadas-clubpickwick.blogspot.com/2023/02/los-triunfos-de-handel-byung-chul-han-y.html Te propongo pasearte entre músicas y letras para reflexionar sobre nuestra visión de la #belleza, el #tiempo, el #desengaño y el #placer con obras de #Handel y el filósofo #ByungChulHan

Los #Triunfos: De Händel a Byung-Chul Han y a ti 🎶📖 https://letrasprestadas-clubpickwick.blogspot.com/2023/02/los-triunfos-de-handel-byung-chul-han-y.html Te propongo pasearte entre músicas y letras para reflexionar sobre nuestra visión de la #belleza, el #tiempo, el #desengaño y el #placer con obras de #Handel y el filósofo #ByungChulHan

Los #Triunfos: De Händel a Byung-Chul Han y a ti 🎵📘 https://letrasprestadas-clubpickwick.blogspot.com/2023/02/los-triunfos-de-handel-byung-chul-han-y.html Te propongo pasearte entre músicas y letras para reflexionar sobre nuestra visión de la #belleza, el #tiempo, el #desengaño y el #placer con obras de #Handel y el filósofo #ByungChulHan

Los #Triunfos: De Händel a Byung-Chul Han y a ti 🎶📖 https://letrasprestadas-clubpickwick.blogspot.com/2023/02/los-triunfos-de-handel-byung-chul-han-y.html Te propongo pasearte entre músicas y letras que nos ayuden a reflexionar sobre nuestra visión de la #belleza, el #tiempo, el #desengaño y el #placer con obras de #Handel y el filósofo #ByungChulHan

El #PremioPrincesadeAsturias 2025 #ByungChulHan nos acompaña en la Guía Anual de #LetrasPrestadas 2026 📚📝 https://letrasprestadas-clubpickwick.blogspot.com/2026/01/guia-anual-de-letras-prestadas-2026.html Te propongo esta guía con un inventario de las publicaciones del blog durante el año pasado. Te invito a pasear por las entradas y reflexiones. ¿Cuál te gustó más? ¿Cuáles te gustaría compartir?

#SimoneWeil:
"És impossible #perdonar algú que ens ha fet mal si aquest mal ens ha fet sentir degradats. Hem de gosar pensar que no ens ha degradat, sinó que ha revelat a quin nivell estem de veritat"
I afegeixo jo, que som nosaltres mateixos qui donem senyals sobre a quin nivell ens situem. Els ofensors, tant sols ho capten i actuen en consequencia.
Llegint "Sobre #Déu. Pensar amb Simone Weil" de #ByungChulHan

¿Habéis experimentado alguna vez que, ante un paisaje imponente, desaparecéis, no sois nada, experimentáis una gran #serenidad?, es la supresión del #yo al ser #consciente de su insignificancia, la de-construcción del yo, y es el objetivo para una #vida más llena y serena.

#SimoneWeil y #ByungChulHan lo explican en sus #libros

Precisament, en llegir a #ByungChulHan, diu: "... hi ha una altra #realitat. Una que és més elevada - sí, una #transcendència -, capaç d'arrencar-nos d'una #vida completament buidada de #sentit, de la nua #supervivència, de la dolorosa manca de #ser..."

Sobre Déu, pensar amb #SimoneWeil

Els centres comercials són el temple del sense sentit de la vida.

The Deep Dark Terroir of the Soul

This is the third and final part of the Thicket Series:
Part 1: Logic of the Thicket and the Unsearchable Web
Part 2: The Architecture of Resistance

The history of the working subject might be best understood not as a ledger of wages or a sequence of industrial breakthroughs, but as a study in the migration of the Master. In the eighteenth century, the Master was a concrete presence, a figure residing in the castle or the cathedral, distinct from the worker by a physical and social chasm. One knew where the authority lived because one could see the smoke from its chimneys. By the nineteenth century, this figure had moved into the factory office, closer to the rhythm of the machine but still identifiable by the suit and the watch. The twentieth century saw a further dissolution; the Master became atmospheric, blending into the very walls of the institutions that housed us—the schools, the hospitals, the barracks.

And yet, it is in the twenty-first century that we witness the final and perhaps most unsettling migration. The Master has moved inside. It has taken up residence within the worker’s own mind, adopting the voice of the ego and the language of self-optimization. This internal migration has fundamentally altered the nature of exhaustion, shifting it from the physical depletion of the muscle to a profound infarction of the soul. To understand how we might resist such an intimate occupation, we must trace the lineage of this fatigue, moving from Voltaire’s eighteenth-century refuge of the Garden to the contemporary diagnosis of the Burnout Society, and finally, to an emerging architecture of resistance that might be called the Logic of the Thicket.

The story begins in 1759, amid the wreckage of a world governed by grand, often violent, narratives. When Voltaire published Candide, the prevailing philosophical mood was one of forced optimism. Leibniz had posited that we lived in “the best of all possible worlds,” a claim that felt increasingly like a cruel joke to those living through the arbitrary brutalities of the era—the Lisbon earthquake, the Seven Years’ War, and the relentless inquisitions of both church and state. For the subject of the 1700s, the Master was external and undeniable. Life was a sequence of calamities administered from above.

In the final pages of Candide, after a lifetime spent traversing a world of rape, slavery, and disaster in search of Leibnizian meaning, the protagonist reaches a quiet, radical conclusion. He rejects the grand debates and the lofty theorizing of his companions with a simple, grounded imperative: Il faut cultiver notre jardin—we must cultivate our garden.

At this historical juncture, the Garden was more than a hobby; it was a strategy of containment. It served as a physical and psychological wall against a world that had grown too chaotic to manage. Voltaire suggested that simple, manual labor was the only effective shield against the primary threats of the human condition, which he identified as the Three Evils: Boredom, Vice, and Need. In the Garden, work was a form of retreat. It solved the problem of Need by providing physical sustenance—potatoes and produce—at a time when biological survival was never guaranteed. It addressed Boredom by occupying the hands and the mind with the repetitive, rhythmic care of the earth, saving the worker from the existential dread of idleness. And it warded off Vice by providing a sanctuary from the moral decay of the court and the city, replacing political intrigue with the honest friction of the soil.

The Garden was a place of safety because it was bounded. To work was to narrow one’s world to the reach of one’s own hands, creating a small, controllable private sphere where the Master’s voice was, for a moment, silenced by the sounds of the harvest.

However, this sanctuary could not withstand the arrival of the steam engine. As the nineteenth century progressed, the Garden was paved over by the Factory. The peasantry was pulled from the land and funneled into the burgeoning cities, where the nature of labor underwent a violent transformation. Karl Marx, observing this shift, identified the collapse of Voltaire’s dream. In the industrial setting, the worker could no longer cultivate a garden because they owned neither the seeds nor the harvest. They did not even own their own time.

This was the era of Coercion. Marx’s diagnosis of Alienation described a worker severed from the product of their labor, from the act of production, and from their own Gattungswesen, species-essence. The Master was now the Capitalist, and exhaustion was a physical reality—a depletion of calories and muscle. Resistance, accordingly, was also physical: the strike, the riot, the seizure of the machine. The goal was to reclaim the physical Garden that had been stolen.

As we moved into the twentieth century, the nature of control shifted again. Physical coercion, while effective, was inefficient; it bred visible resentment and the constant threat of revolution. Systemic power realized it was far more effective to train workers to police themselves. Michel Foucault described this as the Disciplinary Society, where the factory model was replicated across all social institutions. The governing logic became the Panopticon—the internalized gaze. The worker of this era was a docile body, governed by the operating verb Should. You should be on time; you should follow procedure. While the Master was becoming more abstract—a set of norms rather than a man in a tall hat—the enemy was still technically outside. There was still a door one could walk through at the end of a shift.

The true transformation occurred at the turn of the twenty-first century, a transition captured with clinical precision by Byung-Chul Han. Han argues that the Disciplinary Society has collapsed, replaced by the Achievement Society. The modal verb has shifted from Should to Can. The demand is no longer “You must obey,” but “Yes, you can.”

This shift has proven catastrophic for the psyche. In the old world of coercion, there was a limit; when the shift was over, the worker was, in a sense, free. But in the Achievement Society, the worker is an “entrepreneur of the self.” We are no longer exploited by an external boss so much as we exploit ourselves. We voluntarily work eighty hours a week not because of a threat of the lash, but because of a desire to “optimize” our personal brands and “reach our potential.”

The Master has completed its migration. We carry the Panopticon in our pockets and in our egos. In this state, the Garden is no longer a retreat; it has become a performance stage. We still cultivate, but we do so frantically, documenting the process for the digital gaze, tracking our productivity metrics, and feeling a gnawing guilt that our harvest isn’t as aesthetic or impactful as our neighbor’s. The boundary between the private and the public has dissolved into a smooth, legible –searchable– surface.

In this environment of total transparency, the Three Evils have mutated into contemporary monsters. Need is no longer about physical starvation; it has become Status Anxiety—the insatiable requirement for recognition and digital legibility. Boredom has been replaced by Hyper-Attention; we are never idle, but we are never at rest, trapped in a shallow, frantic multitasking that Han calls the “vice of the click.” And Vice itself has become Self-Exploitation—the auto-aggression of working oneself into a depression under the guise of self-fulfillment.

By 2024, the smoothness of our digital existence had become total. Silicon Valley had successfully turned the world into a frictionless landscape where data and capital flow without resistance. Algorithms now manage the Uber driver and the freelance coder alike, using gamification to nudge behavior through a mathematical black box. We have become Tourists in a digital world built by others, wandering through clean, well-lit interfaces that prioritize searchability, SEO, above all else. If a thing is legible, it can be indexed; if it is indexed, it can be exploited.

This brings us to the threshold of 2025 and the emerging response found in the Logic of the Thicket. If the Garden was a strategy of containment and the Factory was a site of coercion, the Thicket is a strategy of opacity.

A thicket is not a garden. It is messy, dense, and difficult to navigate. It does not possess the neat rows or the clear boundaries of Voltaire’s refuge. Instead, it is defined by friction. To resist the smoothness of the modern Achievement Society, the worker must transition from being a Tourist to being an Explorer. The Tourist consumes intelligibility—the ease of the app, the clarity of the interface. The Explorer, by contrast, generates place through the introduction of friction.

The Logic of the Thicket suggests that we cannot return to the eighteenth-century Garden. The walls are too brittle; databases will index the soil and an AI will recommend the fertilizer before the first seed is planted. Instead, the modern subject must create contexts that are unsearchable. This does not mean a total withdrawal from the world, but rather an engagement on terms that are too complex, too local, and too nuanced for an algorithm to easily optimize.

We might re-examine Voltaire’s Three Evils through the lens of this new architecture to see if the Thicket offers a viable path forward.

First, consider the evil of Need. In our current context, Need has become the fear of Irrelevance. In a smooth world, the worker is a standard, interchangeable part. If your work is legible—easy to measure and automate—you live in constant fear of economic obsolescence. This is the condition of the smooth professional: the software engineer whose code is indistinguishable from the output of a Large Language Model, the copywriter producing content that mirrors a thousand other blog posts, or the middle manager whose primary function is the transmission of standardized project plans. These roles are vulnerable because they lack friction; they offer no resistance to the efficiency of the machine.

The Thicket addresses this through the concept of Terroir. In the culinary world, terroir refers to the specific qualities of soil, climate, and tradition that give a wine or a cheese its unreplicable character. In the world of labor, terroir is the infusion of one’s work with local context, historical depth, and human idiosyncrasy.

For this blog, the terroir is found in the deliberate, often difficult work of communal deep-reading and historical synthesis. Here, history is not viewed as a sequence of headlines, but as a series of vast, slow-moving machines—intellectual contraptions that take centuries to build and even longer to fully start. By examining the past through this mechanical lens, the thinker begins to see the world not as a “smooth” stream of current events, but as a dense thicket of long-term trajectories.

The process behind this blog—reading deep into difficult texts, engaging in exhaustive discussions with other thinkers, and synthesizing these influences through a deliberate collaboration with artificial intelligence—is itself a “thick” form of labor. It is a method of finalizing thought that creates a durable value, one that cannot be mimicked by a prompt-engineered shortcut. By making your work “thick”—laden with specific references, local nuances, and the friction of deep thought—you make yourself un-automatable. The machine can navigate a smooth database, but it struggles to traverse a thicket of idiosyncratic human insights that are anchored in the deep time of historical machinery. The Thicket ensures survival not by making the worker more efficient, but by making them indispensable through their unique, unsearchable “friction.”

Next, the evil of Boredom has mutated into Passive Consumption. We are over-stimulated but spiritually idle, doom-scrolling through a world where nothing we do actually changes the environment. We are Tourists in the digital landscape, consuming the “intelligibility” of others. The Thicket solves this by demanding active navigation. In a world where algorithms predict what we want before we know it, the Thicket reintroduces the struggle of discovery. You cannot be “bored” when you are bushwhacking through a complex structure of your own making, or when you are trying to understand the slow grinding of a historical machine that began its first revolution centuries ago. The joy of the Thicket is the joy of the Explorer—the realization that the landscape is resisting you, and that you must exert agency to move through it.

Finally, Vice has become Algorithmic Complicity—the moral laziness of letting an interface decide who we speak to, what we read, and how we spend our time. It is the vice of “disindividuation,” allowing ourselves to be smoothed down into a demographic data point. The Thicket forces a return to Virtue through Agency. To build a thicket is to refuse to be effortlessly “known.” It requires the “virtue” of privacy and the patience of shared inquiry. A “network” is smooth; you connect with a click. A “community” is a thicket; it requires negotiation, trust, and the willingness to engage with the “messiness” of other people. It requires the slow effort to inhabit a text that refuses to be summarized by an executive summary or a bulleted list.

The journey from 1759 to 2025 is a circle that does not quite close. Voltaire’s worker fled the violence of kings into the Garden, seeking a physical retreat. Marx’s worker lost that garden and fought to reclaim the tools. Han’s worker internalized the factory, turning their own mind into a sweatshop of positivity. And the worker of 2025 now realizes that the mind itself has been mapped.

The only remaining escape is to leave the Garden—which has become a trap of transparency—and enter the Thicket. There is a critical difference here: the Garden was intended to be safe, but the Thicket is defensive. It is a posture for a hostile territory. It saves us from Boredom by making life difficult again. It saves us from Vice by requiring conscious choice rather than algorithmic default. And it saves us from Need by ensuring we remain human enough that the machines cannot find a way to replace the specific texture of our presence.

It is a harder path than the one Candide chose, but in a world where the Master lives in the code, it may be the only path left. The mandate for the contemporary soul is no longer simply to cultivate, but to grow something so dense and so deeply rooted that the algorithm, for all its processing power, simply cannot find the way in. We look toward the edge of the woods, not for a way out, but for a way to disappear into the depth of the growth.

Coda: The Machinery of the Thicket

This essay is not merely a reflection on labor; it is a byproduct of the very “Logic of the Thicket” it describes. To write it was to engage in a form of “thick” labor—a deliberate resistance to the high-speed, surface-level synthesis typical of the Achievement Society. Below is the intellectual architecture and the process that generated this piece.

The Conceptual Bedrock

The essay’s trajectory is built on a specific lineage of thinkers who have tracked the migration of power from the town square into the central nervous system:

• Voltaire (Candide, 1759): Provides the initial defensive posture—the Garden. His “Three Evils” (Boredom, Vice, Need) serve as the recurring benchmarks for human exhaustion.1
• Karl Marx: Used here to mark the collapse of the private garden. The transition from Sustenance to Alienationis the first great rupture in the history of the working subject.
• Michel Foucault: His concept of the Disciplinary Society and the Panopticon explains how the Master became “atmospheric.” It is the era of the “Should.”
• Byung-Chul Han (The Burnout Society): The pivotal contemporary influence. Han’s shift from the “Should” (Foucault) to the “Can” (Achievement) explains why modern exhaustion is an “infarction of the soul.”
• Yuk Hui: His work on Technodiversity and the “recursive” nature of history informs the transition from the Tourist to the Explorer. He suggests that we cannot escape technology, but we must diversify our localrelationship to it.

The Process: Generating “Terroir”

The writing of this piece followed a “thick” methodology designed to avoid the “smooth” output of standard digital content:

1. Deep Reading as Resistance: Instead of relying on summaries, the process involved “bushwhacking” through the primary texts. This creates Friction—the slow realization of meaning that cannot be automated.
2. Mechanical Synthesis: Viewing history as a series of Slow-Moving Machines. By treating the transition from the Printing Press to the LLM as a mechanical evolution rather than just “progress,” we can see the gears of authority shifting.
3. Collaborative Friction (AI as a Grinding Stone): Rather than using AI to generate the text, it was used as a sparring partner to test the “thickness” of the ideas. If the AI could predict the next point too easily, the point was discarded as being “too smooth.”
4. The Infusion of Local Context: The essay intentionally uses specific, non-indexable metaphors—like the Thicket and Terroir—to anchor the abstract philosophy in a visceral, earthy reality.

The Goal: The Unsearchable Life

The ultimate aim of this “Coda” is to encourage the reader to see their own intellectual life as a Terroir. The “Master in the code” thrives on standardized, legible data. By engaging in deep history, difficult synthesis, and private creation, you grow a thicket. You become a “place” that is too complex for a map, a subject that is too dense for an algorithm, and a worker whose exhaustion is finally, once again, your own.

#AchievementSociety #AI #AlgorithmicComplicity #Alienation #Art #artificialIntelligence #Automation #BurnoutSociety #ByungChulHan #Candide #CriticalTheory #CulturalCritique #DeepDarkTerroir #DeepReading #DigitalSmoothness #DigitalThicket #Enlightenment #Friction #HistoricalMachinery #history #HistoryOfLabor #HumanAgency #InfarctionOfTheSoul #KarlMarx #LLMs #MichelFoucault #Opacity #philosophy #PostDigital #Resistance #SelfOptimization #SlowWeb #SpeciesEssence #SpeculativeNonFiction #SystemsTheory #Technodiversity #technology #TheDisciplinarySociety #TheExplorerVsTheTourist #TheGarden #TheMaster #ThePanopticon #Unsearchable #Voltaire #writing #YukHui

Är det någon av er som har läst något av Byung-Chul Han? Det låter som en tänkare som folk här har koll på. Det refererades kort till hans 'The Crisis of Narration' i en brädspelspodd jag lyssnade på.

Tyckte att det lät intressant och lånade hans 'Trötthetssamhället' på biblioteket.

#ByungChulHan #BokTut

Hoy mismo se empieza esta obra de #byungChulHan #filosofia #libro #infocracia #lectura

Dejo también la sinopsis

"El régimen de la información es una nueva forma de gobierno. La digitalización avanza inexorablemente. Aturdidos por el frenesí de la comunicación y la información, nos sentimos impotentes ante el tsunami de datos que despliega fuerzas destructivas y deformantes. Hoy la digitalización también afecta a la esfera política y provoca graves trastornos en el proceso democrático. Las campañas electorales son guerras de información que se libran con todos los medios tecnológicos y psicológicos imaginables. Los bots difunden noticias falsas y discursos de odio e influyen en la formación de la opinión pública. Los ejércitos de troles intervienen en las campañas y apuntalan la desinformación. Las teorías de la conspiración y la propaganda dominan el debate político. Mediante la psicometría y la psicopolítica digital, se intenta influir en el comportamiento electoral y evitar las decisiones conscientes. Byung-Chul Han describe la crisis de la democracia y la atribuye al cambio estructural de la esfera pública en el mundo digital. Y da nombre a este fenómeno: infocracia."

What if achievement itself is the most efficient form of self-exploitation?

The Burnout Society launches Readings in Late Exhaustion—a Philosophics series on the psychic economy of late capitalism.

“We exploit ourselves and think we are free.”

🔗 https://philosophics.blog/2025/11/12/the-burnout-society-byung-chul-han/?utm_source=masto&utm_medium=social&utm_campaign=mtg_rle_lcap

#Philosophics #ByungChulHan #LateCapitalism #Burnout #CriticalTheory #ReadingsInLateExhaustion #mtg #alchemy #workplace #linkedin #parody #satire #employeeexperience #humancondition #experience #psychology #society #philosophy

#ByungChulHan
#SociedadDelCansancio
#ParasitoDelPensamiento
#FilosofiaYPopCulture
#InfiernoDeLoIgual
#Psicopolitica

Does transparency really build trust? Or does it just replace trust with surveillance?

I wrote about Byung-Chul Han's "The Transparency Society" and his argument that our cultural demand for constant visibility is actually a form of control—one that erodes intimacy, flattens meaning, and sabotages democratic life.

Han's take: opacity isn't democracy's enemy. It might be its condition.

Read here: https://substack.com/home/post/p-174928129

#Philosophy #CriticalTheory #ByungChulHan #Transparency #DigitalCulture

Mulling over Big Hat Logan's tragedy in #darksouls

Is his descent into madness a Foucaultian fable of knowledge-as-power consuming him? Or a case study from
Byung-Chul Han's Burnout Society - an achievement-subject who self-exploits into total collapse?

What's your read?

#FromSoftware #Lore #Philosophy #Foucault #ByungChulHan #seditiousthoughts