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Mapping the Tasteland Argentina Brurera | English Language | Soybean
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It is never equal to what it was, nor is it the same every time it is repeated, not even to the cold letter of the law, which needs warm bodies which can expiate their sins and serve as an example of that which should not have happened, but which, however, did happen. The vivisected body Norbert Elias has specified the decline of zoophagic logic from the beginning of the seventeenth century, with the progressive disappearance of the custom of cutting meat at the table. This supposed evolution towards sarcophagic logic was related to the increasing division and specialization of labour, converting the family into a simple unit of consumption, but above all to the same process of increasing civilization which pushed men to reject that which they sought in themselves as their animal nature.
From that day to the present, animality has been ever less present in our foods. The tendency to reify foodstuf fs makes them more embellished, decorated, reduced and unrecognizable. Simultaneously, science, and in particular medicine, tend more and more towards the de-menuization of the bodily organs as well as to the infinitesimal analysis of their chemical and biogenetic components.
The associate of this process of de-menuization is the transplant. The evolutionary plot is impious. Hyperanthopomorphism and reification Our links to the human are now as paradoxical as those which we establish with animals. Both end up at the same time ever more objectified and subjectified, for the frontier between them has dissolved. This is expressed, on the one hand, in industrialized stockbreeding, which reifies animals, and on the other, in industrial civi- lization, which humanizes them, at the same time as science re-animalizes man.
In short, this conf lictive and dif fuse relation of hyperanthopomor- phism and reification produces a lightweight but constant critique of the consumption of meat and a certain kind of ambivalent naturist tendency. However, the countryside no longer is what it was. It long ago lost its bucolic and mythical imagery which presented it as natural and a part of nature itself, as a kind of paradise lost: a thing of nature or physical poetry which operates on our spirit and our soul and ultimately on our body.
The land has been converted into a giant testing laboratory for the biotechnology companies which manage the driving energy of the social field. The traditional systems of local knowledge — dynamic, bipolar and metaphorical — become marginalized and are replaced by a scientific system — nomological, technical and quantitative.
The mechanisms of control over the human acquire a sophisticated socio-technical dimension: I will tell you what you will eat and I will know who you will be.
Mapping The Tasteland Explorations In Food And Wine In Argentinean And European Culture 2013
By means of the system which delivers a given number of tons of this pulse with the aim of feeding part of the starving population, the concept of solidarity is redefined. It thus achieves a cul- tural and alimentary imposition parallel to bio-technological dependency and the denationalization of agricultural production. Capitalism is always savage, although not necessarily natural. The ethical is slight, painless, tempo - rary, punctual and appeals in the discursive — as the f lipside of the produc- tive — to reaf firm the idea of equality.
Our societies, and in particular the unequal Latin American societies, are unequal in their ethos, because they are unequal in their facts. Gastro-anomie There reigns a spirit of the modern table companion in which the fundamental thing is to know what to eat and how much. All foodstuf fs, even the most economic, give information about their contents in a periodic table of nutrition. In the same way as with the alimentary contents, politicians present a report on their goods before they begin their administration as a guarantee of transparency. Advertising appeals to the symptom of equilibrium as the form or synonym of health.
We eat, in essence, our social representations of health. Fast food Among the most special characteristics of industrialized food is the impossibility of finding out where it came from. Biotechnology and genetics have replaced metaphysics and politics. The penal sanction replaces dismemberment, and the prison the hangman. The ethereal enterprise replaces the factory-body, merit replaces the salary. Permanent education replaces the exam teaching to the test , the products replace production. The hamburger dehumanizes the beast. The distinction between nature and society possesses its cultural whims since the highest representatives of the Nazi regime were faithful exponents of the cult of the natural.
Hitler was. See Georg Simmel, El individuo y la libertad. Everything is judged in the fabulous present of the instantaneous and aseptic act. There is neither a taste nor a sensibility which is unquestionable in the present continuous. Except for the orgasm, hope is the only genuinely human occupation.
sg-db-ild-2.lode.com.au/11506.php The delay in the work which has to be completed is a refined form of remorse. In doing so they have taken over in their pious message of happiness, the minor art of dis- couragement, the indiscriminate admission, independent of the vocation of the consumer, and the use of the toilets as if it were a club.
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Victims It is the time of the victims: a luxurious epoch in which every dead body is the spokesperson of a culprit, whatever the cause, and in which it is intended to enunciate an original accumulation of guilts and sins. All are subject to suspicion, and because of their investiture, are already con- demned in advance.
In either case the expiatory mentality imposes the deviant conception of compassion as credit.
In the first case, in fact, innocence only makes the victim creditor of compassion — or, in other words, he has no debt to expiate. Thus whoever vindicates justice against compassion — against this kind of compassion — is not contrasting two opposites, but rather restating in explicit terms the same underlying assumptions of the idea of compassion as credit. Between compassion and justice, there will not be, then, opposition, but rather, concomitance. It is an epoch of visibilities, of turning up and showing oneself everywhere, of making oneself known without scruples and at whatever cost.
Private life has invaded public life. Faced with the advance of technology, does there remain any chance for the spiritual life outside of the inner life? There is no sorrowful silence; only the public stage seems capable of redeeming pain. Nausea The assimilation of foodstuf fs or ideas reveals a mystical link with things, for what is absorbed becomes the active part of consciousness. Existentialism in general and Sartre in particular believed that philosophy. The protagonist of Nausea contrasted the world of existence — bland, viscous and sweet or in other words unpleasant — with the idea of consciousness — clear, precise and pure, or, to put it dif ferently, pleasant.
Foods of fered by the fast food chains have the nauseating quality — bland and sweet it is said that the secret of the success of this type of food is that everything, even the salads, contains sugar — of the existence experienced by Roquetin. Consciousness In agrarian societies, which are hierarchical and dogmatic, the guarantees and the legitimation of inequality prevail.
The inegalitar- ian ambition of contemporary societies inherits the earth like a kind of residual legatee and without transcendental reasons. Equality demands fewer reasons than inequality and, as the reasons are scarce, this turns us into unequals by omission or by default. Sartre observed optimistically that in his epoch the working class was disposed to embrace materialism because its experience of work had made it feel the constraints that circumstances imposed, just as the middle class tended to idealism because its working situation consisted principally in the manipulation of words, ideas and people.