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TODA SOCIOLOGIA DO ENEM EM 50 MINUTOS — Transcript

by Marcos Vasconcellos · 8,885 words · 1,516 segments · language pt · Watch on YouTube

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0:00Hey guys, Marcos Vasconcelos here, and
0:02in this video, you will get access to a
0:04complete review for the sociology
0:06portion of the Enem exam. We go through
0:09the most important topics that appear
0:11most often in the questions, so you can
0:13guarantee all the correct answers in
0:15sociology on the Enem humanities test.
0:17I will send the list of questions to our
0:19materials group. If you haven't joined
0:22the materials group yet, join it so I
0:24can send you the question list, class
0:25summaries, and notify you when there's a
0:27new video on the channel. So, I send a
0:30lot of stuff there, don't miss out on
0:31joining, it's free, it's right here in
0:33the description, okay?
0:34For this class, I've brought in
0:36Professor Juliano.
0:37Professor Juliano is a specialist from
0:39Protocolo Enem, a teacher with a degree
0:41in history, a specialization in
0:43philosophy and sociology, a guy who
0:45really understands the subject, having
0:47taught for over 10 years at the top
0:49in-person prep schools in Brazil, and he
0:51will go through this review with you.
0:53Guys, look, it's 12:53 AM, and I'm here
0:56recording the intro to the sociology
0:59video for you. I'll edit it and have it
1:02ready to go live on Tuesday. So, please
1:04, show your support by leaving a like
1:06and a comment. And I will send the list
1:08of questions to the group once we hit
1:101,000 likes here and 100 comments. So,
1:12once we reach 1,000 likes and 100
1:14comments, I'll send the question list to
1:15the group. If we don't hit that,
1:17unfortunately, I won't send it, alright
1:19? So, folks, stay tuned now for the
1:20class covering everything on sociology
1:22for the Enem exam.
1:25And hey, if you want high-level
1:26preparation for the 2027 Enem exam, the
1:28Colossal Black Friday from Protocolo
1:30Enem is coming, the most perfect, most
1:32incredible Black Friday of all time,
1:34where we're going to offer an absurd
1:36discount.
1:38It's not one of those fake discounts
1:39from other prep schools, okay?
1:41It's a real discount that fits your
1:43budget, lifetime access, uh, several
1:45updates, classes from the best teachers
1:47, super complete essay correction,
1:49everything you need to have the best
1:51preparation of your life for the 2027
1:54Enem is coming in the Protocolo Enem
1:56Colossal Black Friday.
1:58So, link here in the description for you
2:00to sign up, and stay tuned for the class
2:02with everything on sociology for the
2:04Enem exam with our Protocolo Enem
2:05teacher, Professor Juliano.
2:07>> Hey everyone, how are you all doing?
2:10It's me, Professor Juliano. You already
2:12know the drill.
2:15We are here today for our sociology
2:17session to cover, everyone, the entirety
2:20of sociology for the Enem, everything
2:22you can imagine there, the subjects that
2:25have been most addressed in recent years
2:27, all of sociology for the Enem in 50
2:30minutes.
2:32Therefore, folks, we cannot waste time
2:35because we will see, evidently, the most
2:37important concepts, the authors, the
2:39keywords that we need to be alert to in
2:42order to analyze the alternatives and
2:44mark the correct answer, right?
2:48And besides that, also do some questions
2:49there, which are some important
2:50questions that we need to go through.
2:53Got it? Let's go, people.
2:56The first point here is to understand
2:59that we have the discipline of sociology
3:01in the Enem, right, its branches from
3:04within, right, from social sciences
3:06themselves, political science,
3:08anthropology.
3:12Eh, and one of the most important
3:14references we have is this one by
3:16Anthony Giddens and Philip Sutton, who
3:18are renowned sociologists, right?
3:22And, sort of like, they...imagine that
3:24you have the most, one of the top
3:26sociologists that exist in the world;
3:28it's the guy who will create the
3:29sociology didactic material for us to
3:31work with. That's it, okay? That is why
3:34, even sometimes, entrance exams, when
3:36they are going to indicate a sociology
3:38reference, they indicate this one, okay
3:40? Why? Because it is the most complete.
3:42It will cover the main themes. And so I
3:44put it on the cover there to make sense
3:46, right? And what do we have for
3:47sociology in the Enem? Even Giddens
3:49himself has appeared in some exam
3:51questions eh in recent years too.
3:54Sociology in the Enem, folks, I have
3:56divided it for you here into five axes,
3:58let's say, right?
4:00A first axis in which we will see the
4:02classics of sociology.
4:04That group you study from the beginning
4:05, when you start studying sociology, you
4:07go through them, right? Durkheim, Weber
4:09, and Marx. Right? The most important
4:12themes treated within those authors, how
4:14they appear, right? And then we will do
4:16a little question there about Marx.
4:19Eh, we will talk then about culture,
4:21about ethnocentrism and diversity, how
4:23these things operate, about some authors
4:25who treat these themes, right?
4:29Work, the perspectives regarding work,
4:32work, the work relations that were one
4:34way, became another, and today work
4:37existing in a very specific form in the
4:39contemporary world that we are living in
4:42, okay?
4:45We will also, of course, talk about
4:47issues of social inequality, racial
4:49inequality, and gender issues that the
4:51Enem exam has also been addressing in
4:53recent times, is that clear?
4:57We will also talk about political issues
4:59, right, about citizenship, about social
5:01movements, and about several other
5:03topics that we will see throughout our
5:04class today.
5:06All good, everyone?
5:07The first thinker we will deal with here
5:10, then, is Durkheim, who is considered
5:12the first sociology professor at a
5:14university, right?
5:16And Durkheim, Weber, and Marx, the first
5:19three authors we have here from
5:21classical sociology, especially Durkheim
5:23and Weber, they have a common
5:25characteristic, which is seeking to
5:27define sociology as a discipline.
5:29Like, what is sociology? These guys are
5:31creating sociology, right?
5:33Heirs to the thought of Auguste Comte,
5:35as you know very well, but here they
5:37want, therefore, remember what they need
5:39to do?
5:40Durkheim and Weber are going to seek to
5:42develop a sociological method. That's
5:43why Durkheim's book is titled "The Rules
5:45of Sociological Method." So, how would
5:47we differentiate sociology from
5:49psychology, for example, right?
5:51Sociology works with the human being,
5:53which is a society; philosophy does too
5:55, history does too, biology works with
5:57the human being.
5:58What is the object of study of sociology
6:00?
6:01And so Durkheim, right, will develop his
6:03famous concept
6:06of social fact.
6:09The concept that Durkheim will establish
6:11for us here is this key concept called
6:13social fact.
6:15It is social; it is not an action of a
6:17specific individual, okay?
6:20Because it has to be something of
6:22society, an element of society that must
6:25be studied. It is not an individual
6:27action, it is not how an individual
6:28relates to such a thing, because that is
6:30psychology.
6:31And so the social fact has three
6:33characteristics.
6:35The social fact is coercive, exterior,
6:38and generalizable.
6:40It needs to fit into these three
6:41characteristics, otherwise it is not a
6:43social fact. Professor, what do you mean
6:44? Think about a marriage, for example.
6:46Marriage is a social fact. Marriage is
6:48coercive. There is an imposition, right
6:50? Girls, especially, reach a certain
6:51moment in life where they are told, "Oh
6:53, you have to get married." Why do they
6:54have to get married?
6:55It is coercive, it is exterior, meaning
6:58it already existed before the person was
7:00born.
7:01So, a girl born here in 20 th-century
7:04Brazil, this girl will suffer pressures
7:06from society to get married.
7:08This is a social fact.
7:10It is coercive, it is pressuring, it is
7:12exterior because it is external to the
7:14person, and it is general because it
7:16happens in society as a whole.
7:19And so Durkheim works with his various
7:21concepts, the various types of social
7:23facts that will exist, right?
7:26and he seeks to study these social facts
7:28that we have determined.
7:31Durkheim is also very well known for
7:34looking at society with a method, and
7:37for trying to explain to us the
7:39questions of why human beings live in
7:42society, why the human being lives in a
7:46group.
7:48And so he divides society, the history
7:51of humanity in general, into mechanical
7:54solidarity and organic solidarity.
7:58Mechanical solidarity would be that
8:00solidarity that goes up to the
8:01industrial revolution, where you have
8:03people who are all very similar within
8:05the group they live in, right?
8:08Take a group of French people who live
8:10in France, not obviously in France,
8:11right?
8:13I don't know, in Paris, in the 15th
8:15century, they will have very similar
8:16customs, very similar clothes, they will
8:18speak in a very similar way, right?
8:21Very similar habits, all among them.
8:23Therefore, the solidarity in these
8:25groups of traditional societies is
8:28because you see in the other your equal
8:30, and so you have a union established in
8:33this solidarity called mechanical
8:35solidarity. Law in mechanical solidarity
8:37is a repressive law.
8:39Get out of here because you are
8:40different, you are not part of our group
8:42, so get out of here, right?
8:44It is a society also marked by another
8:47Durkheim concept, a society marked by a
8:49strong collective conscience, okay?
8:52Organic solidarity is the solidarity of
8:55the capitalist world onwards, right?
8:58Why do people continue living together
9:00under capitalism?
9:02Because of the division of labor, the
9:04high specificity of the things that are
9:07done. So you don't produce everything
9:09you need to survive in your day-to-day
9:11life.
9:13Therefore, you depend on the other. So
9:15this dependence on the other, this
9:18division of functions and labor makes us
9:20live together. And since you depend on
9:23the work of others, the law is not
9:25repressive.
9:26The law is a law that will be
9:28restitutive.
9:30The person will be arrested, something
9:32like that, but then they will also
9:33return to society, right?
9:36Durkheim will also look at society and
9:38notice traits of societies where you
9:41have a stronger solidarity, right?
9:44And the famous case he studies related
9:46to suicide, right?
9:48with suicide being a social fact in the
9:50Durkheimian conception, right? And the
9:52concept of anomie, right? Anomie would
9:55be a society marked by a lack of norms,
9:58right? Or by norms that have been
10:00weakened.
10:01This would lead to social crisis. The
10:03person doesn't know the rules of the
10:05group they live in, of the society they
10:07are living in. And this society would
10:09enter into crisis, into shock, into
10:11decline, right? Therefore, for Durkheim
10:14, the social fact is the element of
10:15sociology we must observe.
10:17Now, for Max Weber, who writes later,
10:20right?
10:21Weber, he is an author, uh,
10:25the slide got cut off here, I just
10:27noticed, but that's no problem.
10:29Still among the classics here, Max Weber
10:31, Weber, he will look at society and
10:34define as the object of study of
10:36sociology, unlike Durkheim, he will
10:38determine what is called social action,
10:41right?
10:42Weber is known as the sociologist who
10:44studies what is called comprehensive
10:46sociology.
10:48Weber wants to look at society, people,
10:50with two very important and significant
10:53characteristics.
10:55Understand phenomena historically, okay
10:58?
11:00historically, therefore, and to look at
11:02society as a biologist looks through a
11:04microscope, is to analyze that specific
11:07point he is wanting to understand.
11:10That is why Weberian sociology is called
11:13comprehensive sociology, okay?
11:15Sociologists, in general up to Weber,
11:17Durkheim and Marx, for example, right?
11:20Marx wanted to study the whole, he
11:22wanted to study the capitalist system,
11:24how did it happen?
11:25But Weber, look at what Weber is going
11:27to do. Weber will say that human society
11:30will be divided as if it were a web
11:32process, right? So there are various
11:34parts here in this web, right?
11:37And then, for example, Marx would try to
11:39explain why this web exists in the way
11:41it does.
11:43And Weber no, Weber would look at a tiny
11:45part of this web and say: "I want to
11:47study this specific quadrant here, see?
11:50I want to know what this thing here is.
11:53I want to know why capitalism started in
11:55Western Europe, in protestant countries
11:58, and not in China, for example, right?
12:00That's the concept of causal imputation
12:02that Weber will establish for us.
12:06And then Weber establishes his so-called
12:09ideal types, okay?
12:12The Weberian ideal type is an
12:14intellectual tool, that is, a concept
12:17that is created to explain reality,
12:20knowing that this concept does not exist
12:23in society.
12:25It is a construction tool for us to be
12:28able to understand society. Ideal type
12:31is a concept to explain something.
12:34For example, the concept of mode of
12:36production, the concept of capitalism.
12:39These are concepts that we build to
12:41explain the world around us, okay?
12:44And then Weber works with his conception
12:47of social action, right? What is a
12:49social action? It is an action endowed
12:52with mutual meaning.
12:55It's the individual establishing the
12:57meaning or an action they are performing
12:59, hoping that a third party, right,
13:01another person, understands that
13:03action's meaning, okay?
13:06And
13:08this is established in various ways,
13:10right? Another important point of the
13:13Weberian sociology conception is the
13:16types of social actions.
13:19So, when you, for example, shake
13:21someone's hand here, is that universal?
13:23Not necessarily. When you give a thumbs
13:25up to someone here, what does it mean?
13:27Where did this idea come from, right?
13:30This is a social action, because when
13:31you do this, you expect the other person
13:33to understand that this means all good,
13:34everything's fine, all at peace, right?
13:37Or when you do the OK sign, it's a
13:39meaning the gesture will have.
13:42It is a gesture that you expect the
13:44individual receiving the message to be
13:47able to decode.
13:48Right?
13:50And in social groups, there are, right,
13:52types of social actions that will be
13:54exercised.
13:57There is a rational social action with
13:59respect to ends.
14:01For example, a rational social action
14:04with respect to ends is you studying for
14:07the entrance exam.
14:10You are taking an action that is social
14:12, because in the society you live in,
14:14there is something called studying,
14:16there is something called an entrance
14:17exam to access university. So it is a
14:20rational social action with respect to
14:24ends.
14:25You are acting, you are studying to get
14:28into university.
14:30There is a social action that can be a
14:33rational social action with respect to
14:35values.
14:38For example, when you go to a political
14:40demonstration for a certain candidate,
14:43you are taking a rational social action
14:45with respect to values, right?
14:49An affective social action, affective is
14:51not necessarily something good. An
14:53affective social action can be something
14:55related to the following issue.
14:58You applauding during a show is an
15:00affection you have, an emotion being
15:02manifested, but you learned to clap
15:04because it was socially established that
15:07clapping is something cool at that
15:09moment.
15:10When you make a face at a person because
15:12you want to say you're pissed off at
15:14them, that is a social action. You
15:16expect the other to understand the
15:18gesture you are making. Then there are
15:21traditional social actions as well,
15:24which are often related to religious or
15:27family issues, okay? According to the
15:30concept that Weber establishes for us.
15:32And Weber also establishes the concepts
15:35of types of domination, right?
15:38How does society live in an organized
15:41way? Then there are the types of
15:43traditional domination, right?
15:46When you have a religious leader, for
15:48instance, there's charismatic domination
15:50, where you have someone who speaks well
15:52, gives great speeches, and assumes
15:54power through their charisma.
15:57And there is also legal domination.
16:00The person in power, for example, a
16:02president who was democratically elected
16:04according to the rules of the game in
16:06that country, dominates legally because
16:08they were elected.
16:10Of course, these forms of domination can
16:13also be intrinsic, intersecting with one
16:15another, right? One present within the
16:17other as well.
16:19And Weber wants to understand the
16:21concept, right?
16:22Why capitalism developed in Europe, and
16:25he says it was due to the so-called
16:27capitalist spirit that derives from the
16:29Protestant ethic, that ethic from Calvin
16:31, right?
16:33The idea that accumulation, that work
16:36dignifies man, and that for you to
16:38perceive if you are heading toward your
16:42salvation in heaven, the way to find the
16:45sign God is giving you is if you prosper
16:48financially. If you prosper financially
16:50, you are going to heaven, and in this
16:52place, there is already a mentality of
16:54accumulation, and it's not about working
16:56and spending, it's about working and
16:58saving. Working and saving so you can
17:00prosper, okay?
17:03In these places that already had the
17:05mentality, the mindset, of working to
17:08save money and prosper, machinery
17:10emerged, a bourgeoisie emerged, a
17:12centralized state emerged, and all this
17:15, plus this spirit of capitalism—not in
17:17the religious sense, right?
17:20It would be a capitalist mentality. That
17:23is why capitalism emerged in those
17:25regions. All good? The third important
17:27thinker we have among the classics,
17:29folks, is Marx, right? Marx, as you know
17:32very well, is a great analyst of
17:33capitalism, right? His greatest work is
17:36" Capital, "which he wouldn't finish
17:38writing because he ended up passing away
17:40, right?
17:41And so Marx analyzes capitalism in the
17:43context of the Second Industrial
17:45Revolution; he looks at that society and
17:48wants to understand why society is so
17:50unequal, the origins of that inequality
17:52, and what makes that inequality
17:54continue to exist, right?
17:57Hence that famous Marx quote that the
17:59history of humanity is the history of
18:01class struggle, right?
18:05The existence of classes causes
18:07inequality to exist.
18:10And what makes classes exist?
18:13The existence of something called
18:14private ownership of the means of
18:16production.
18:19Private ownership of the means of
18:21production allows one person to
18:23accumulate much by exploiting another
18:25person's labor. That is Marx's
18:27perspective, right?
18:29And so, in capitalism, if the means of
18:31production are private, you will have
18:33two main social groups.
18:35On one side, the bourgeois, who is the
18:37one that owns the means of production,
18:39and on the other side, the proletarian.
18:41The proletarian does not own the means
18:43of production; he does not own the
18:45factory, he does not own the estate, he
18:47owns only one thing. And this one thing
18:50that he has, he must sell to survive in
18:52capitalism. The name of this is labor
18:55power.
18:56Therefore, he has to sell his labor
18:58power to the factory owner so that he
18:59can survive.
19:01And this class struggle, therefore, for
19:04Marx is the engine of history, right?
19:07A mechanism that will make the bourgeois
19:09profit and develop, and capitalism
19:11develop in the sense of accumulating
19:13more and more, not of improvement, right
19:15? One thing, one thing, another thing,
19:17another thing. It is the concept of
19:18surplus value.
19:20Surplus value is the profit that comes
19:22from unpaid labor, right?
19:24Surplus value is the difference where,
19:27for example, a worker who is in the
19:30factory working 8 hours, his daily wage
19:33, along with all taxes and raw materials
19:36, is paid with about 1 hour of his labor
19:39.
19:41These 7 remaining hours, this work that
19:43the proletariat is doing in the factory
19:45for those 7 hours, will be accumulated
19:48by whom?
19:50By the factory owner, who will take this
19:52money and reinvest it to produce more,
19:54to accumulate more.
19:57And this only happens because surplus
19:59value exists. This is Marx's central
20:01concept, right? Many Marxist thinkers
20:03will determine that the most important,
20:05determining concept of Marx is the
20:07concept of surplus value, right? It is
20:10the exploitation of one by the other in
20:12the conception and in Marxist theory,
20:13correct?
20:16And so, for that worker to accept the
20:17employment conditions given to him,
20:19right, there are two important issues.
20:21The first of them is unemployment.
20:24There will always be unemployment,
20:25because if everyone were working, you
20:27would have to value the worker, you
20:28would have to give more money to the
20:30worker; labor becomes more expensive
20:31because it becomes scarce, right?
20:34So, unemployment will always exist. And
20:36for this worker to accept the working
20:38conditions they are living in, they have
20:40to convince themselves that they can buy
20:42other things.
20:44Right?
20:45This alienation is the worker living in
20:47a capitalist context, who wants to work
20:50so they can buy other things that are
20:53being produced by other proletarians in
20:56other bourgeois factories. And this is
20:58what keeps capitalism turning, okay?
21:01And they are also alienated from what
21:03they produce themselves, right?
21:05Alienate—what is an" alien, "anyway? An
21:07alien is something that comes from the
21:08outside. Therefore, to alienate is to
21:10take away from you. Alienation is the
21:12person who works on the assembly line,
21:15making a car all day long, and that is
21:17taken away from them. The production
21:19doesn't stay with them in the end, and
21:21often they won't even be able to buy a
21:22car like that by the end of their own
21:23life, right?
21:25It is the concept of alienation that
21:26Marx develops for us. Along with the
21:28concept of ideology, as well, right?
21:31Marx determines that the dominant
21:33ideology of an era is the ideology of
21:36the ruling class of that era, right?
21:39Marx is the guy who wants to develop an
21:42analysis of society through the economy
21:44and determinations based on the
21:46relations of production, right?
21:48His method of analysis is what we call
21:50historical and dialectical materialism,
21:52right?
21:54He inverts the Hegelian perspective,
21:56arguing that we actually have an
21:58infrastructure that determines the
21:59superstructure, meaning the material
22:01issues of reality determine the ideas
22:03that dominate that reality, which feed
22:05back into the productive forces.
22:08Hence the dialectic. All good? I hit my
22:11microphone here. So let's do a little
22:13question about this. A question there
22:14from the 2021 ENEM, okay?
22:16At the same time, thanks to the ample
22:18opportunities I had to observe the
22:20middle class—this is Engels speaking,
22:22Marx’s partner, right?
22:24Your adversary—in other words, the
22:26middle class is someone's adversary.
22:28Whose? The middle class is the adversary
22:29of the proletarian. I quickly concluded
22:32that you are right, entirely right, in
22:34not expecting any help from them. Don't
22:36expect help from the bourgeois. That is
22:37what Engels is saying. Their interests
22:40are diametrically opposed to yours.
22:42Diametrically opposed, right? You have a
22:44circle there; the radius is this, the
22:46diameter is what is over there. So,
22:47therefore, you are here, and being
22:49diametrically opposed is being the
22:50person who is the total opposite of you
22:52, right?
22:53Even if it incessantly seeks to stir up
22:55contention and wants to persuade you
22:58that it feels the greatest sympathy for
23:01your fate, its actions belie its words.
23:04No matter how much the bourgeois says:"
23:05No, calm down, we'll give you something
23:06nice here. "The truth is they won't.
23:08That is what Engel is talking about in
23:10the text; the author presents ethical
23:12outlines that correspond to the concept
23:14of class struggle. Right? The bourgeois
23:17versus the proletariat. Foundation of
23:19the idea of surplus value. That is not,
23:21that is not the foundation of the idea
23:23of surplus value. It has nothing to do
23:24with that. Fundamentals of the
23:26scientific method. The author does not
23:28present this in the text in any way. He
23:31is not talking about the scientific
23:32method. Paradigms of the inquiry process
23:34. I don't even know what that is.
23:36Domains of commodity fetishism. Another
23:38Marxist concept, but one not present in
23:40the text, so forget about it.
23:42Got it?
23:45Advancing a little in sociology, we have
23:49the so-called Frankfurt School, right,
23:52and the concepts of the theory called
23:56critical theory, right, within the
24:00thinkers of critical theory and the
24:03Frankfurt School, what is going to
24:07happen?
24:09Critical theory is the following: there
24:11is traditional theory and there is the
24:13theory that is critical, an heir,
24:14evidently, to Marx's thought.
24:18Traditional theory is, as Marx already
24:21said, philosophy interpreting the world
24:24, okay?
24:25Therefore, traditional theory is, for
24:27example, Weber: what is the origin of
24:29inequality? It's this. Great, finished.
24:32Critical theory is: what is the origin
24:34of inequality? It's this one here. So,
24:36now that we know, we are going to act to
24:38prevent this inequality from continuing
24:40to exist.
24:42Imagine that traditional theory would be
24:44a photographer taking a picture of a
24:45starving child.
24:47Took the picture of the child, wow, the
24:49child was starving. See you later, big
24:51hug. That is traditional theory.
24:53Critical theory is:" My God, a child is
24:55starving. I recorded it, understood the
24:57reasons, and now I'm going to give that
24:59child food. "That is the difference
25:01between traditional theory and the
25:03theory that is critical, right?
25:06Because it will lead to transformation,
25:08very much based on Marx's thought, but
25:10of course, with many differences that
25:12will also exist here, okay?
25:15The two central, important authors of
25:17the Frankfurt School are Theodor Adorno
25:19and Max Horkheimer, okay? Adorno and
25:22Horkheimer, they will create the concept
25:24of the culture industry.
25:26What is the concept of the culture
25:28industry? It's just that in capitalism,
25:31everything turns into a commodity,
25:33including culture itself, right?
25:37Walter Benjamin is also a great, very
25:39important author and one of the most
25:40wonderful guys in the history of thought
25:42, isn't he?
25:43At some point in your life, read
25:45Benjamin, and you won't regret it.
25:47They will be the critics of culture
25:49under capitalism.
25:51Why?
25:53Because look, with the development of
25:55productive forces, of machines, right,
25:57and later of more advanced technologies
25:59,
26:01they will think the following:" Hey, you
26:04know, Walter Benjamin, for example,
26:06wouldn't this be interesting?
26:10Because now you can, for example,
26:12consume high-quality art by having it
26:15printed. So you'll print the Mona Lisa
26:17and there it will be; you'll be able to
26:18appreciate the work of art that is the
26:19Mona Lisa. How cool is that?
26:21But is this Mona Lisa you printed on
26:23your printer and stuck on your wall the
26:25same Mona Lisa that's there in the
26:27Louvre?
26:28What differentiates one from the other?
26:29Benjamin will say it's the aura.
26:33The aura, that spirit that surrounds the
26:36true Mona Lisa.
26:38Therefore, while Benjamin will say that
26:41the popularization of the work of art is
26:43important, it is also not the same work
26:45of art in itself. Something is lost, but
26:47it's important because it becomes
26:48popularized.
26:50Now, Adorno and Horkheimer will say: "
26:51Look, what's happening is the following
26:53." Up until then, culture had the
26:55function of provoking you.
26:58Culture was made so that people would
27:01look at it and feel strange, look at it
27:03and emerge from it as someone new, moved
27:05, shocked by it, thinking about
27:07something they had never thought about
27:09before, and from that, thinking
27:10something new.
27:13Culture within capitalism simply becomes
27:16a commodity.
27:19And for it to become a commodity, it
27:20needs to be a consumable product.
27:23For it to be consumable, it cannot be
27:25something different from the others; it
27:26has to be standardized.
27:29Culture in capitalism is standardized.
27:32Culture, therefore, does not have the
27:34intention of making you think critically
27:36.
27:37Culture in capitalism has the function
27:39of anesthetizing you, of producing for
27:42you the consecration of the already
27:44consecrated.
27:45Whatever has already worked, you will do
27:47once, twice, three, four, five,
27:48twenty-five, three hundred times.
27:51Culture, therefore, should not make you
27:53someone who looks at society and becomes
27:56a new person.
27:58It is for you to continue being who you
28:00are, without producing anything new.
28:04In other words, the consumption of
28:06artwork, film, literature, music, is not
28:09meant to transform you, but to alienate
28:11you.
28:13It is meant to make you not notice the
28:16inequalities, so you don't perceive life
28:19as it really is.
28:20You remain sedated within established
28:22cultural standards that don't want you
28:24to reflect and don't want you to think
28:27about the reality in which you are
28:29inserted.
28:30It is, therefore, a culture of
28:32consumption that aims for conformism.
28:36You will want that thing, and this
28:38culture is a culture that will be
28:40maximized by the owners of the very
28:41modes of production.
28:44So, culture in capitalism serves to
28:46promote the ideology of capitalism.
28:50The ideology of meritocracy, the
28:52ideologies that justify, therefore, the
28:54existence of those very inequalities,
28:56okay?
28:59And so he writes his very famous text,
29:00The Culture Industry, important terms
29:02related to the culture industry, right?
29:06Consecration of the consecrated and the
29:08massification of culture.
29:11To massify is the opposite of to
29:13democratize.
29:15To democratize is to allow people to
29:17have the means to understand works of
29:19art, thought, and reflection, right?
29:22For example, instead, so imagine, so
29:25imagine that we have here at the top a
29:28wonderful author who would be Machado de
29:31Assis, right?
29:33Machado de Assis, the best, very
29:36difficult, right?
29:38So, for you to reach Machado de Assis is
29:39difficult; you have to go through
29:41several steps to then get there and be
29:42able to understand Machado.
29:45But this takes time, this demands a lot
29:47, it's hard, right?
29:49People will have difficulty
29:50understanding it. Therefore, instead of
29:52getting the person to that level, you
29:54don't do that, no. You make something
29:55shallower, superficial, simpler.
29:58Then the person consumes it, likes it,
30:00and will buy another that is just like
30:01the first one. And then you will be
30:03selling. If you make the person buy
30:05Machado de Assis, it will take them a
30:06long time to buy something else.
30:08They will come out different, they will
30:09be able to criticize the very society
30:10they want. So no, let's not make people
30:12understand Machado de Assis; on the
30:14contrary, let's make them hate Machado
30:16de Assis. Yeah, school has a role in
30:18this, actually, right? Most people who
30:20want to, I, for example, didn't read
30:21Machado de Assis in high school, only
30:22read him later, right?
30:24All good? Let's do a little question
30:25about this.
30:27Entertainment, look how interesting, is
30:29the prolongation of work under late
30:31capitalism.
30:34It is sought by those who want to escape
30:35the mechanized labor process to put
30:37themselves back in a condition to face
30:38it. What does he mean by that?
30:41That your post-work entertainment would
30:44be as follows: you would leave work, go
30:47home, have some fun, get distracted,
30:49relax, and rest so that the next day you
30:52could face your mechanized job again.
30:55But look, at the same time,
30:57mechanization has achieved such power
31:00over people in their leisure and their
31:02happiness.
31:04It determines the manufacturing of goods
31:05destined for entertainment so deeply
31:07that a person can no longer perceive
31:09anything other than copies that
31:10reproduce the work process itself.
31:14So you no longer have something that is
31:16meant to distract you, to produce
31:17something new for you, to be something
31:19fun.
31:21It is something that does not make you
31:23think and that is produced on an
31:24assembly line in the same way as the
31:26product the person was making at the
31:28factory where they worked before going
31:29home.
31:31It is the next movie that is just like
31:33the previous one. It is the next song
31:34that is just like the last one, right?
31:38Oh, the Titãs song talks about this.
31:41The best song of the latest, the new
31:43times of the last, last week, right?
31:47In the text, free time is conceived as
31:49the consumption of cultural products
31:51developed within the same capitalist
31:52production system. That's it.
31:55Art shouldn't worry about sales, right?
31:59There is a quote from a singer I adore,
32:01Noel Gallagher, who talks exactly about
32:03this.
32:07Society did not want the Beatles.
32:09Society did not want Jimi Hendrix; they
32:11didn't know who he was.
32:14If society, if we, if art is produced to
32:17please the consumer, new things do not
32:19emerge.
32:21That is why not much new stuff comes out
32:22these days, with exceptions, good things
32:24that exist out there, which I also like
32:26, you know, so I don't sound like an old
32:28grumpy man, right? But Noel G will say,
32:30society didn't want Jimi Hendrix, he
32:32went there and did it and became the
32:34greatest guitarist of all time because
32:36he didn't want to please anyone. The
32:39cultural producer doesn't have to worry
32:40simply about pleasing others, otherwise
32:42they won't produce culture, they won't
32:43produce anything new, right? Otherwise,
32:45they will always produce the same thing
32:48, right? That's why the correct
32:50alternative here would be letter A.
32:51Let's move on right away so we can
32:53finish this. Beautiful people. Here,
32:55power and education are important
32:57concepts for your ENEM exam.
33:00And these authors we have here, Pierre
33:02Bourdieu and Michel Foucault, both
33:05French, are seminal for us to understand
33:0820 th-century thought, right? They are
33:11very important authors, truly very
33:13important, okay?
33:15For many, Foucault is the greatest
33:18intellectual of the 20th century because
33:20of what he produced, because of the
33:22concepts he developed and applied in his
33:24analyses, right?
33:27Foucault, Foucault, who was the son of
33:30doctors, grandson of doctors, and went
33:32off to study philosophy.
33:35He must have been the pride of his
33:37parents at the Sunday barbecue, right?
33:39Without a doubt. Bourdieu is also a
33:42thinker in philosophy and sociology that
33:44we will understand next. Well, Pierre
33:47Bourdieu takes Marx's concepts, right,
33:50where Marx's concept worked with the
33:52issue of capital as financial
33:55accumulation, right? And that this
33:57financial accumulation, this economic
34:00accumulation, was a promoter of
34:03inequalities. So, whoever has more money
34:05ensures that the other doesn't have it,
34:07therefore, inequality lies in
34:08accumulated capital.
34:10He also says that there isn't just
34:12financial capital, but that there is
34:14also what would be cultural capital, and
34:16that this cultural capital—and later
34:19social capital—are also capitals that
34:21perpetuate and maintain the existence of
34:23inequality.
34:25Cultural capital is a person who is
34:27wealthy, right, from an upper-class
34:29family, where this person studies in the
34:32best schools, has access to the best
34:35teachers, has access to the best books,
34:37and the best habits, accepted by that
34:40society as the best habits, right?
34:43Uh, and that, therefore, they already
34:45possess this capital that has been
34:47accumulated by their family's
34:48generations.
34:50So, at breakfast, at lunch, people
34:52discuss great works of literature, great
34:54philosophical concepts.
34:56This is cultural capital that has been
34:57accumulated, right?
34:59Uh, and this is an advantage for the
35:01person to enter adulthood already with
35:03this accumulated capital, and they will
35:06produce more capital that will be left
35:08accumulated for the next children who
35:10come along. Want a silly example? I, for
35:12example, I was raised by my grandmother
35:14.
35:15My grandmother didn't have books at home
35:17. I do, right?
35:18Right here to the side is my library,
35:19which I won't show because it might
35:20crash my computer. Here I have my little
35:22books right here.
35:24From here on out, suppose I have a child
35:25and they enter the picture too. We will
35:27talk about these things here. So he will
35:29be accumulating the knowledge I acquired
35:31from the books I read, and he will be
35:33accumulating that, he will read, then he
35:34will buy his own, and he will keep on
35:36accumulating. Then my grandson will have
35:38my son's cultural capital and my own,
35:41and so it goes.
35:42And this will allow this person to enter
35:45the capitalist world with better
35:48resources, not just financial ones,
35:50right? That is a problem with the
35:52Brazilian elite nowadays, isn't it? The
35:53Brazilian elite that doesn't have good
35:54cultural habits, right? But that is a
35:56conversation for another time. So
35:57cultural capital, right, is directly
36:00linked to this question of family origin
36:03.
36:04Elite schools, for example, you have
36:05universities that you know very well,
36:07Insper, for example, where you have an
36:09international relations course where the
36:10guy will pay the price of medical school
36:12, he will pay 14, 15 thousand reais.
36:16It's not just about the tuition or the
36:18facility's structure, but that he will
36:20be socializing with the Brazilian high
36:22society.
36:25And then this guy will make his, right,
36:27his connections, so later in life, when
36:29he goes to work or inherits the family
36:31fortune, he will already have good
36:33relationships that will ensure he stays
36:35rich and often gets even richer, right?
36:39Bourdieu also talks about issues
36:41referring to symbolic violence, right?
36:45A very famous text of his is called "
36:47Masculine Domination," in which the
36:49domination established by gender issues
36:51is not, it is also constructed through
36:54language, right?
36:56Where speech, the construction of issues
36:59attributed to men as always something
37:02advantageous, something good, and what
37:05is attributed to women as something bad
37:08, as something pejorative, as something
37:11inferior, right?
37:13So, the man's value is strength, the
37:15woman's value is weakness, the man's
37:17value is reason, the woman's value is
37:20sentiment, right?
37:22And that is why women are very
37:23sentimental, so they don't have the
37:25capacity to manage a company.
37:28She is too sentimental. Exactly, right?
37:29To manage a company, a woman can't, but
37:31to be the head of the majority of
37:32families in Brazil, which are, you know
37:34, single-mother families, then it's fine
37:35, right? So, these concepts are
37:37important for us to think about, okay?
37:41Michel Foucault is the great theorist
37:43regarding discourse, right, about
37:45disciplinary power.
37:47Where does this disciplinary power come
37:49from? It comes from the scientific
37:51discourses produced throughout history.
37:54So, those who produce knowledge have the
37:56power.
37:58Power is not something that just belongs
37:59to those who have knowledge. They
38:00produce knowledge and they exercise
38:02power. Power is established within
38:04relationships, right?
38:06Foucault breaks with that Marxist vision
38:08of just class struggle, oppressors
38:10versus oppressed.
38:11That exists, but power also exists in
38:14other issues as well. Power is exercised
38:16in the small relationships of daily life
38:19, right?
38:21And these power relations happen in
38:23specific environments that will have
38:25specific discourses for that environment
38:27, which will determine acceptable and
38:30unacceptable behaviors, and will
38:32determine which bodies are accepted and
38:34which are not.
38:37And it will seek, therefore, to
38:39standardize bodily or behavioral
38:41elements as well, right?
38:44For a long time, people worked with the
38:46idea that there were people who were
38:47insane. What is a madman? Madness
38:49doesn't exist, right? What exists is a
38:51person with some biochemical disorder in
38:53the brain. And that's it.
38:56When do psychiatric institutions arise,
38:58for example?
39:00When people had some issue and were no
39:02longer useful to capitalism.
39:06So, this person who wasn't useful to
39:07capitalism is removed from society and
39:09thrown into a closed place so we don't
39:10have to have contact with them, right?
39:12That’s when psychiatric institutions
39:15emerge, right? Prisons, right?
39:17Regarding psychiatric hospitals,
39:19Foucault will be a great scholar of
39:21these issues in psychiatry too, right?
39:24Inheriting his family's medical
39:27traditions.
39:30The leper is seen within a practice of
39:32rejection, of exile, of fencing off.
39:34They are left to get lost inside, like a
39:36mass where there is no real importance
39:38in differentiating.
39:41The plague-stricken are considered under
39:43a meticulous tactical policing, where
39:46individual differentiations are the
39:48limiting effects of a power that
39:50multiplies, articulates, and subdivides
39:52.
39:54The great enclosure on one hand, the
39:55fine training on the other.
39:57Leprosy and its division, the plague and
40:00its records.
40:01One is marked, the other analyzed and
40:03partitioned.
40:05The leper’s exile and the plague’s
40:06imprisonment do not carry the same
40:08political dream.
40:10The authoritarian models described in
40:12the text point to a control system based
40:14on the formation of disciplinary society
40:16.
40:18Yes, the disciplinary society will be
40:19marked by someone who determines the
40:21rules that you must follow.
40:23Discipline is external, okay?
40:26Different from what will happen later
40:27with Zygmunt Bauman and Byung-Chul Han
40:29at the end of our class, which we will
40:30work on soon.
40:32Got it? Let's move on.
40:34Folks, elements of culture and identity
40:36are very important for the Enem exam,
40:38right?
40:39Be very, very, very careful with this
40:42concept called ethnocentrism, okay?
40:46Ethnocentrism is our habit, as
40:47individuals, of measuring the world by
40:49our own ruler, right?
40:52So, it's looking at someone else's
40:54culture that is different from yours and
40:55judging that culture as if it were wrong
40:57and your culture were the right one,
40:58okay?
41:01For example, when I'm teaching students
41:04from Tocantins or people from the North
41:06, or if you're in the north of Brazil,
41:08açaí is consumed with fish, right?
41:12>> Açaí is consumed in a different way.
41:15Here we consume açaí with granola,
41:18condensed milk, powdered milk, anyway,
41:21who's right? Us, right?
41:23Obviously, but this conception that is
41:25being brought up is looking at the world
41:27wanting to judge it with your own values
41:29as being definitively correct.
41:31Therefore, the ethnocentric perspective
41:34is a prejudiced perspective of believing
41:37that your culture is the standard.
41:42And what happens, therefore, is that
41:44cultural anthropology shows us there is
41:46no better or worse culture.
41:49What exists are cultures that are
41:51different.
41:53Each culture has its own logic.
41:55This discourse that there is a right
41:58culture and a wrong culture served only
42:01one purpose: for Europeans to enslave
42:03Africans, to invade Africa and say, "
42:06Look, you Black African, you are
42:08incapable of reaching my level of
42:10culture.
42:13Therefore, I must enslave you, dominate
42:14what you have there and extract it,
42:15because, you know, it's a moral duty I
42:17have. I didn't want to."
42:20Ethnocentrism is this general
42:21perspective of your culture as the
42:23standard; when it's the European, it's
42:25Eurocentrism, right?
42:27Just change the prefix to swap it out.
42:30And so, cultural relativism within
42:32anthropology shows us that, in reality,
42:34every civilization has its own specific
42:36culture and logic, right?
42:38That everything is historically
42:40constructed, everything is socially
42:42constructed, nothing is naturalized,
42:43right?
42:45And therefore, even gender issues
42:47themselves, with important authors who
42:49address this, such as Simone de Beauvoir
42:52, and Judith Butler more recently as
42:54well, right?
42:57Another important point we have to
42:58consider regarding culture is how
43:00culture shapes people's identity and a
43:02tradition, right, of a people.
43:05And so, for this identity to be
43:08maintained and perpetuated, it is
43:10necessary to have access to this culture
43:13and these cultural productions, which
43:16are types of heritage that are tangible
43:19and heritage that would be intangible.
43:23Whenever something appears talking about
43:25heritage, it will be talking about the
43:27preservation of identity. If it
43:29mentioned memory, it will be talking
43:30about heritage preservation, because you
43:32have to preserve the identity of a group
43:33. Trust me, okay?
43:36And then elements related to hybridism,
43:38to the mixing of cultures, right?
43:40Understand that there is no such thing
43:41as a pure culture. Every culture is a
43:43mixture of other cultures.
43:47This part about culture, the part about
43:48culture that the Enem exam will require
43:50of you is: don't be prejudiced, get it?
43:52Understand that everyone produces
43:54culture. You might not like it and might
43:56not agree with it, but it's culture,
43:58okay?
44:00So, uh, we move on to the questions that
44:02will appear every year that you take it
44:04, you'll have a question about this here
44:07, about work, about the world of work,
44:09the perspectives regarding work, right?
44:13So, there was a type of work in the 19th
44:15century called Taylorism, leading into
44:17the 20th, where the stopwatch starts to
44:20be used; Taylor will divide production
44:22and time this production to try to save
44:25as much time as possible, right? Because
44:27time is money.
44:29Then Ford goes to a Taylor factory to
44:31understand it. Interesting. Oh, cool,
44:33right? So you divided the production,
44:35one guy stays here, another guy stays
44:37here, one guy here, another guy here. So
44:39this guy takes his product here, the
44:40other guy takes the product here,
44:41another guy takes it here, and this one
44:43packs it. Cool.
44:45But then when this guy is coming back
44:47here and this guy is coming back here
44:48and this guy is coming back here, during
44:49this return you aren't making money,
44:50right?
44:53Which means, therefore, that you don't
44:55need to—you have to find a way to make,
44:57uh, what is being produced, right?
45:00The product should go by itself from one
45:01place to another. So what does Ford do?
45:04He puts in the assembly line, puts a
45:06conveyor belt to carry the product to
45:07the next employee.
45:10And so within Fordism, it's not just the
45:11issue of how it's produced, which is
45:13what's important for our sociology test
45:14, right?
45:16It's for us to understand that, uh,
45:22the discipline that exists within a
45:24Fordist and Toyotist environment is a
45:26rigid discipline.
45:28Discipline is promoted from the outside
45:30, it is external, therefore, right?
45:34You already have the beginning of some
45:36labor laws in place, okay?
45:38You have a rigidity of work, right? In
45:41Fordism, you are going to be doing that
45:42same thing for your whole life, right?
45:45You already have the achievement of
45:47labor rights in Fordism and Toyotism,
45:50right?
45:51So, the worker will have their rights
45:53within the factory where they will be
45:55working.
45:56In Brazil, for example, Vargas creates
45:59labor laws during his constitutional
46:01government from '34 to '37.
46:04Then he goes on to establish the CLT
46:06during the Estado Novo.
46:09So you have workers having security,
46:11stability within the company where they
46:13were working, as long as they kept doing
46:16the same thing with quality.
46:19Today we live in a world that is
46:21different from that.
46:23We live in a world marked by the
46:25outsourcing of labor, a world marked
46:27increasingly by the precariousness of
46:29work relations, by "uberization," right
46:31?
46:33In which you don't have labor bonds, a
46:35reduction of these bonds, right?
46:37A characteristic, therefore, of
46:39neoliberalism, right?
46:41Selling you the idea that you are the
46:43owner of yourself, a self-made man, you
46:45are an entrepreneur of yourself, you are
46:46an entrepreneur, right?
46:48Nothing against that, okay? My wife is
46:50an entrepreneur, I am an entrepreneur,
46:51everyone has to fight for their own.
46:54What we are bringing up here is how this
46:56"uberization" of labor also promotes
46:58precariousness in terms of security,
47:01okay?
47:02Then there is the cartoon, right?
47:05"Ah, entrepreneurs, don't you sleep
47:07better knowing that you are your own
47:10boss?" Then the guy says: "I don't sleep
47:12."
47:13Meaning, therefore, that he is there
47:15setting his own hours, doing the things
47:16he needs to do, but he is in a rush, and
47:18if he doesn't go after his own, he won't
47:20get anything.
47:21So, the contemporary world of work is a
47:23world marked by the flexibilization of
47:26labor.
47:26One day you are working, the next you
47:29are not necessarily.
47:31Platformization, everything requested by
47:33cell phone on a platform; soon schools
47:34will be asking for teachers, "Oh,
47:36tomorrow I need a philosophy teacher,"
47:38you open it up and the guy goes to work
47:39, right?
47:41So, the contemporary world is a world in
47:44which labor relations are liquid, right
47:46?
47:47For us to borrow an expression from
47:49Zygmunt Bauman, even.
47:52Behind the magic of Google Assistant, of
47:54its ability to interpret 26 languages,
47:57is an enormous team of linguists
47:59distributed globally, working as
48:02subcontractors, who must tediously label
48:04the training data for it to work.
48:08They earn low wages and are routinely
48:10forced to work unpaid overtime.
48:13Artificial intelligence doesn't run on
48:17magic dust.
48:19It runs through workers who tirelessly
48:21train algorithms until they automate
48:24their own jobs.
48:27You know that CAPTCHA thing, right?
48:29When you try to log into a site and it
48:31asks you to spot the bicycles.
48:34That’s you training an AI, isn't it? So
48:36the AI can see and identify them. You
48:38know that, right?
48:40The text critiques technological change
48:42due to the following consequence:
48:44diversification of roles. The guy is
48:46leaving one role and going to another.
48:48No. Population mobility. What do you
48:50mean by mobility? People moving from one
48:51place to another. Employee autonomy.
48:55The employee is autonomous. If they are
48:57an autonomous employee, then why aren't
48:59they being paid for what they do, right
49:01?
49:02Concentration of production, no.
49:04Invisibility of the professional?
49:06Yes, because you think it's a Google
49:08algorithm producing that for you, when
49:10in fact it's a person doing it elsewhere
49:11, okay?
49:13Does everyone understand? This is very
49:15simple, right?
49:17Questions about structure, racial
49:18stratification, there are different
49:20types of social levels, there are caste
49:22societies, estate societies, and class
49:24societies, right?
49:26Class societies are more marked by
49:28issues of social mobility, which are
49:30important. An important theme for the
49:32ENEM exam, structural racism.
49:34Understanding that racism in Brazil,
49:36right, according to this perspective, is
49:39established in the structures that keep
49:41Brazil running, okay?
49:44In Brazilian sociology, a very important
49:46topic for the ENEM exam is the critique
49:49made by Florestan Fernandes of the
49:51concept of racial democracy established
49:53by Gilberto Freyre, that Brazil is the
49:55result of a harmonious mix of three
49:57races, when in fact it is the result of
50:00much violence, especially, right?
50:03The gender issue, I already mentioned a
50:05little bit when we talked about the
50:06budget. Here is a question about power
50:08and citizenship, folks.
50:11Power and citizenship has T.H. Marshall
50:12as its main author, who is this guy here
50:14, and José Murilo de Carvalho in Brazil
50:16, okay?
50:17Marshall says there are three types of
50:19rights, right, which are civil,
50:21political, and social rights.
50:24Civil rights were won, for example,
50:26during the English revolution, right,
50:29where people are now citizens.
50:32So you have civil rights, meaning you
50:33will answer in court or be able to sue
50:35someone in court like anyone else.
50:37Everyone is equal before the law.
50:39Political rights, being able to
50:41participate in politics, okay?
50:43And social rights, you having access to
50:45school, access to healthcare, to public
50:47transport, right?
50:50And so José Murilo de Carvalho analyzes
50:51Marshall and brings that to the order in
50:53Brazil, where in fact we have social
50:54rights first.
50:56The people worry first about social
50:58rights, then about political rights, and
51:00perhaps civil rights.
51:02We have already spoken about social
51:03movements when we discussed other issues
51:04, and we will finish here by talking a
51:06bit about the world in globalization.
51:08The world of globalization is marked by
51:10the flexibilization of work
51:11relationships.
51:14It is marked, evidently, by increased
51:16urbanization, right, by the problems
51:18derived from urbanization.
51:22And this globalized, urbanized, "
51:24uberized" world is a world where social
51:26media takes over everything, right?
51:29Where social media is a new drug
51:31consumed by the population, right?
51:35And on social media, you have a network
51:37that is supposed to be, in theory,
51:38social; but it becomes a network that is
51:41more individual than social, because
51:42you’re just being, uh, narcissistic,
51:45right, only seeing yourself, only your
51:47own behavior, only the position you
51:48defend yourself, right?
51:50Therefore, you have people living in
51:52bubbles, right? A suggestion I always
51:54give to students: follow people you
51:56disagree with. If you are on the right,
51:57follow the guys on the left. If you are
51:59on the left, follow the guys on the
52:00right.
52:01Because in society, in the real world,
52:03that’s not how it works. And so, what
52:05happens? Social media produces an
52:07activism that, in the external reality
52:10we see here, isn't how things work. But
52:12then you have physical conflict
52:14happening often because of someone who
52:16got used to living on social media, okay
52:18?
52:19All these concepts are very important
52:21and also explained by Zygmunt Bauman,
52:23right? Bauman, who says we live in a
52:25modernity that is no longer solid. The
52:27guy who worked in a, I don't know, the
52:30guy from the 40s, 50s, his life was
52:32solid.
52:33He knew he would have a job, that he
52:35would go to college, that he would get
52:37married, have a kid, buy a house, a car
52:39, a country house, buy a beach house.
52:42And he did all of that.
52:43Nowadays, no. Nowadays you don't even
52:45know if the job you'll graduate from
52:47college for will exist, will be
52:48functioning in the coming years, right?
52:50It is precisely about this that in the
52:52year 2026 these demonstrations happened
52:54here. These demonstrations are happening
52:56in France, right, in the fight for
52:58social rights.
52:59One would understand that rights are the
53:01result of the organization of social
53:03movements, right?
53:05And for Bauman, bonds are fragile bonds
53:07, different from those bonds of a more
53:09traditional company, okay? Byung-Chul
53:12Han, the last author we have, defines
53:14the concepts of the society of fatigue,
53:16right?
53:17where you pressure yourself, there is no
53:19longer a discipline coming from the
53:21outside; it is you who looks inward and
53:23sees yourself as someone who cannot do
53:25the things you should be doing.
53:26Therefore, you are the failure because
53:28you knew everything you should have been
53:29doing. And so you have people suffering
53:31from burnout in a general way.
53:34Got it?
53:36According to Bauman, what is the
53:37function of utopia in the context of
53:39social transformations? To enable
53:41affective memories? To point out
53:43possible alternatives? Yes, that is the
53:45possible alternative for Bauman here.
53:48And my people, we finish our class here
53:50. I went two minutes over, sorry, but I
53:53think it was of great value to you,
53:55right? I am Professor Juliano, and one
53:57detail: for those of you who made it
53:59this far, don't forget, we have a QR
54:00code here.
54:01Scan this QR code.
54:04Join our WhatsApp group and you will
54:06receive an incredible Black Friday offer
54:09on November 10th.
54:12The best offer of the whole year that
54:13you will be able to receive. Take my
54:15word for it. Deal? Big hug. We're in
54:17this together and see you later.

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