Resumo de The Corrosion Of Character (3)

This is the third and last summary of this small series on the book the Corrosion of the Character of Richard Sennett. Below they follow the last topics that synthecize the final part of the book: Perhaps the flexible regimen seems to constantly generate a structure of character in recovery. One demands a bigger sense of community, and a fuller sense of character, the increasing number of people who, in the modern capitalism, are condemned fracassar.8 - the practical proposals more convincing than exist to face the problems of the new capitalism are concentrated in the places where it operates, for distrust to provoke IBM and to go itself even so of time, many localities in the Valley of the Hudson had refused to contest the decision of the company in devastar the life of work of citizens as the programmers. The place has to be able, and the new economy can be restricted by it. But the containment is the wrong question. The value of the company for the community must be asked, as it serves more the civic interests that only the book-box of profits and losses, the objective to become the companies best citizens, even so worthy, also has its limits. A country can constitute a community when it the people translate daily beliefs and practical values partilhados in concrete. One of the consequences not intended of the modern capitalism, is that it fortified the value of the place, despertou the yearning of the community. The community desire is defensive, many times revealed as rejection the immigrants and other delinquents, are almost a universal law that ?we? can be used as prohibited against the confusion and the displacement. This ?we? fictitious returned to the life, as prohibited against vigorous a new form of capitalism. Today the dependence is a shameful condition: the attack to the rigid bureaucratic hierarchy wants structurally to free the people of the dependence; assuming risks is more destined to stimulate the auto-affirmation that the submission what it exists, the some economies politics deals with the dependents the state with diffidence of that they are social parasites, more than what desvalidos in fact. The ideology of the social parasitism is an instrument in the workstation; the necessary worker to show that he is not if using to advantage of the work of the others. The contrast between success and failure, flattens the reality. In many societies it had little shame to depend on other people, where the weak one needs the fort, in the Indiana society and Japanese this was not humilhação. In the modern market of man power the majority works for the others. The shame of the dependence has a practical consequence, corrodes the confidence and the commitment of any collective enterprise. The bows reliable are tested when the things give wrong and the aid necessity if becomes acute. The reliable lack also can be created by the flexible exercise of the power. It sees the case of Rose, was felt ashamed how much to the women youngest when it was to work in the high part, Sennett does not find that it is only about wounded pride. Confidence, mutual responsibility, commitment are words of the movement ?comunitarismo?, that it wants to fortify the moral standards, to demand of the individuals that if sacrifice for others, promising that, if the people to obey the common standards, will find a force and mutual emotional accomplishment that cannot feel as isolated individuals, for the author the comunitarismo emphasize the unit falsely as source of force of a community, and fear erroneamente that, when conflicts appear, the social bows they are threatened. The people are on for the verbal conflict that for the verbal agreement. She does not have community while differences of it are not recognized inside. In the work in team one assumes that all partilham of the same motivation, and are this assumption that weakens the true communication, forts bows between the people mean to face with the time its differences. The pejada community of conflict is accurately what a flexible regimen would have to inhale. To imagine made use communities to face the new capitalism, we must also think about the force of the character. Some French philosophers had searched to define the disposal to remain in the fight establishing distinction between maintenance of itself and allegiance of itself. The maintenance of itself is a changeable activity, the allegiance of itself, must be constant, independently of the place or age where in we find them. The great question in the modern capitalism is: ?Who needs me? ?, this reduces the sense of that we are necessary, the responsividade lack is a logical reaction to the feeling of that we are not necessary. The nets and teams weaken the character. It has history, but not partilhada narrative of the difficulty, and, therefore destination neither shared. In these conditions, the character if corrodes. Sennett finishes saying that (2000, p.176): ?a regimen that does not offer to the human beings reasons to bind ones for the others cannot preserve its legitimacy for much time?.

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