The	burnout	society	pdf
                                                                                                               	
  The	burnout	society	summary.	The	burnout	society	español	pdf.	
  I	want	more?	More	embedding	information,	examples	and	help!	Academia.edu	uses	cookies	to	personalize	content,	customize	ads,	and	improve	user	experience.	By	using	our	website,	you	consent	to	the	collection	of	information	through	cookies.	Please	see	our	privacy	policy	for	more	information.	Academia.edu	uses	cookies	to	personalize	content,
  customize	ads,	and	improve	user	experience.	By	using	our	website,	you	consent	to	the	collection	of	information	through	cookies.	Please	see	our	privacy	policy	for	more	information.	In	the	highly	mysterious	tale	Prometheus,	Kafka	makes	some	changes	to	the	Greek	legend.	Its	edition	reads:	"The	gods	are	tired,	the	eagles	are	tired,	the	wound	is	tired
  and	healed."	I	would	further	rework	Kafka's	version,	turning	it	into	an	intrapsychic	scene:	the	modern	successful	man	does	violence	to	himself	and	struggles	with	himself	to	lead.	As	we	know,	Prometheus	also	brought	work	to	mankind	when	he	gave	fire	to	mortals.	Today's	subject	of	achievement	sees	himself	as	free,	although,	like	Prometheus,	he	is
  bound.	The	eagle	eating	the	ever-regenerating	liver	can	be	interpreted	as	the	subject's	alter	ego.	From	this	point	of	view,	the	relationship	between	Prometheus	and	the	eagle	is	self-exploitation.	Pain	in	the	liver,	an	organ	that	cannot	actually	feel	pain,	is	called	fatigue.	Prometheus,	an	object	of	self-exploitation,	was	overcome	with	overwhelming	fatigue.
  Kafka	imagines	a	healing	fatigue:	the	wound	wearily	closes.	It	combats	"ego	fatigue"	which	wears	down	and	wears	down	the	ego;	such	fatigue	comes	from	ego	excess	and	repetition.	But	there	is	another	kind	of	fatigue;	here	the	ego	submits	to	the	world;	it	is	weariness	as	“more	or	less	of	me”,	a	healthy	“weariness	that	the	world	trusts”2.	Ego	fatigue	is
  like	loneliness	fatigueI	want	more?	Learn	more	about	embedding,	examples	and	help!	Academia.edu	uses	cookies	to	personalize	content,	customize	ads,	and	improve	your	user	experience.	By	using	our	website,	you	consent	to	the	collection	of	information	using	cookies.	To	find	out	more,	read	our	privacy	policy.	Academia.edu	uses	cookies	to
  personalize	content,	customize	ads,	and	improve	your	user	experience.	By	using	our	website,	you	consent	to	the	collection	of	information	using	cookies.	To	find	out	more,	read	our	privacy	policy.	In	the	highly	enigmatic	story	of	Prometheus,	Kafka	makes	several	modifications	to	the	Greek	legend.	His	reworking	reads	"The	gods	are	tired,	the	eagles	are
  tired,	the	wound	is	tired,	healed."	I	would	revise	Kafka's	version	even	more	and	turn	it	into	an	intrapsychic	scene:	violence	and	war	with	oneself.	As	you	know,	Prometheus	also	brought	work	to	mankind	by	giving	fire	to	mortals.	Today's	successful	man	thinks	he	is	free	when	in	reality	he	is	bound	like	Prometheus.	The	eagle	eating	the	ever-expanding
  liver	can	be	interpreted	as	the	subject's	alter	ego.	From	this	perspective,	the	relationship	between	Prometheus	and	the	eagle	is	one	of	self-exploitation.	Pain	in	the	liver,	an	organ	that	does	not	actually	feel	pain,	is	called	fatigue.	Prometheus,	the	subject	of	self-employment,	is	overcome	by	an	overwhelming	weariness.	With	all	this,	Kafka	predicts
  healing	fatigue:	the	wound	heals	tired.	It	counteracts	"I-fatigue"	by	which	the	ego	is	drained	and	drained;	such	fatigue	is	due	to	the	redundancy	and	repetition	of	the	ego.	But	there	is	another	kind	of	fatigue;	here	the	ego	is	given	to	the	world;	it	is	more-less-I	weariness,	a	healthy	"world-trust	weariness"2.	I	am	fatigue,	like	lonely	fatigueand	world-
  destroying;	it	destroys	all	references	to	others	in	favor	of	narcissistic	self-relationships.	The	psyche	of	the	modern	object	of	success	differs	from	the	psyche	of	the	object	of	disciplining.	The	ego,	as	defined	by	Freud,	is	a	well-known	disciplinary	object.	Freud's	psychic	apparatus	is	an	apparatus	of	repression	with	commands	and	prohibitions	that
  subjugate	and	suppress.	Like	a	disciplinary	society,	the	psychic	apparatus	erects	walls,	thresholds,	borders	and	guards.	For	this	reason,	Freudian	psychoanalysis	is	only	possible	in	repressive	societies	that	have	built	their	organization	on	the	negativity	of	prohibitions	and	do's.	However,	modern	society	is	a	successful	society;	it	increasingly	freed	itself
  from	the	prohibitions	and	the	negativity	of	the	commandments	and	presented	itself	as	a	society	of	freedom.	The	modal	verb	that	defines	the	success	society	is	not	Freudian	need,	but	can.	This	social	transformation	involves	an	intrapsychic	restructuring.	The	late	modern	subject	has	a	very	different	psyche	from	the	docile	subject	for	which	Freud
  intended	psychoanalysis.	Freud's	psychic	apparatus	is	ruled	by	denial,	repression	and	fear	of	injury.	The	ego	is	the	"place	of	fear."3	The	late	modern	theme	of	success,	on	the	other	hand,	is	impoverished	by	negations.	Subject	to	confirmation.	If	the	unconscious	were	necessarily	associated	with	the	negativity	of	denial	and	repression,	then	the	subject	of
  late	modern	achievements	would	no	longer	be	unconscious.	That	would	be	the	post-Freudian	ego.	Freud's	unconscious	is	not	an	entity	that	exists	outside	of	time.	It	is	the	product	of	a	disciplining	society	dominated	by	the	negativity	of	prohibition	and	oppression	that	we	have	long	since	abandoned.	The	work	done	by	Freud's	ego	is	primarily	related	to
  the	fulfillment	of	duties.	To	this	extent	it	has	something	in	common	with	the	Kantian	object	of	obedience.	Conscience	for	Kantsuperego	position.	Kant's	moral	subject	is	also	subject	to	"authority"	[Gevalt]:	"Every	man	has	a	conscience	and	is	watched,	threatened	and	usually	felt	in	fear	(respect	combined	with	fear)	to	judge	inwardly;	and	this	power
  which	oversees	the	law	in	him	is	not	something	which	he	himself	(voluntarily)	creates,	but	something	inherent	in	his	nature.	The	Kantian	subject,	like	the	Freudian	subject,	is	internally	divided.	Acts	according	to	the	will	of	the	Other;	yet	this	Other	is	also	part	of	himself:	But	this	primordial	intellectual	and	(as	it	is	thought	of	duty)	moral	disposition,
  called	conscience,	is	distinguished	in	that,	though	it	is	man's	conduct	with	himself,	his	compulsive	reason	considers	itself	to	be	compelled	do	so	at	the	request	of	another	person.	5	Based	on	this	division,	Kant	speaks	of	a	"double	self"	or	"double	personality".	6.	Moral	subject.	He	is	both	a	defendant	and	a	judge.	The	object	of	obedience	is	not	an	object
  of	desire	or	pleasure,	but	an	object	of	duty.	In	this	way,	the	Kantian	subject	performs	the	obligatory	work	and	represses	its	"desires".	Thus,	God,	the	"all-powerful	moral	being,"	is	not	only	an	example	of	punishment	and	condemnation,	but	also	(and	this	is	a	very	important	fact,	rarely	given	due	attention)	an	example	of	reparation.	As	the	subject	of	duty,
  the	moral	subject	suppresses	all	inclinations	to	pleasure	in	favor	of	virtue;	God,	who	embodies	morality,	rewards	such	painful	acts	with	happiness	[Glückseligkeit].	Happiness	"distributes	in	direct	proportion	to	morality	[Sittlichkeit]"7.	A	moral	subject	who	is	morally	wounded	can	be	absolutely	sure	of	being	satisfied.	There	is	no	crisis	of	satisfaction
  because	God	does	not	cheat:	he	can	be	trusted.	The	topic	of	late	modern	achievement	is	not	about	fulfilling	duty.	His	maxims	are	disobedience,	law	and	fulfillmentbut	freedom,	lust	and	lust.	Above	all,	he	expects	joy	in	his	work.	He	acts	for	pleasure	and	does	not	act	at	the	behest	of	others.	Instead,	he	mainly	listens	to	himself.	After	all,	it	has	to	be	the
  entrepreneur	who	starts	his	activity.	In	doing	so,	he	rids	himself	of	the	negativity	of	the	“commanding	[territories]	other”.	However,	such	freedom	from	others	is	not	only	emancipatory	and	liberating.	The	dialectic	of	freedom	means	the	development	of	new	frontiers.	Freedom	from	others	turns	into	a	narcissistic	relationship	with	oneself,	leading	to
  many	mental	disorders	touching	on	the	theme	of	modern	day	success.	The	lack	of	relationship	with	the	other	causes	a	crisis	of	satisfaction.	As	recognition,	satisfaction	is	based	on	the	case	of	the	other	(or	"third	party").	It	is	impossible	to	reward	or	acknowledge.	For	Kant,	God	is	the	example	of	contentment:	He	rewards	and	recognizes	moral
  achievements.	Because	the	satisfaction	structure	is	disturbed,	the	successful	person	feels	compelled	to	do	more	and	more.	The	lack	of	a	relationship	to	the	other	is	thus	a	transcendental	condition	for	a	crisis	of	satisfaction	to	occur	at	all.	But	modern	production	conditions	are	also	to	blame.	Final	work	as	a	result	of	completed	work	is	no	longer	possible
  today.	Modern	production	conditions	prevent	closure.	Instead,	you	work	outside.	Final	forms	with	beginning	and	end	turn	out	to	be	rare.	Richard	Sennett	also	attributed	the	gratification	crisis	to	the	narcissistic	disorder	and	the	lack	of	relationship	to	the	other:	As	a	character	disorder,	narcissism	is	the	opposite	of	intense	self-love.	Selfishness	is	not
  satisfying,	it	is	self-inflicted;	drawing	a	boundary	between	yourself	and	others	never	means	anything	new,	nothing	elseMy	self;	it	absorbs	and	transforms	until	one	begins	to	think	one	can	see	oneself	in	another	-	and	then	it	loses	its	meaning.	.	.	.	Narcissists	don't	crave	experiences,	they	crave	experiences.	Always	look	for	the	expression	or	reflection	[of
  himself].	.	.	.	A	person	drowns	in	himself.	The	experience	includes	an	encounter	with	another.	He	is	changing.	Experience,	on	the	other	hand,	extends	the	ego	into	the	other,	into	the	world.	It	compares.	Self-love	is	still	defined	by	negativity	because	it	devalues	​​and	repels	others	in	favor	of	self.	The	self	opposes	the	other.	This	is	how	the	other	behaves
  to	keep	his	distance.	Self-love	means	taking	an	explicit	attitude	towards	another.	Narcissism,	on	the	other	hand,	blurs	boundaries.	When	a	person	suffers	from	narcissistic	disorder,	they	become	self-absorbed.	If	the	connection	with	the	other	disappears,	a	stable	self-image	cannot	be	formed.	Sennett	correctly	associates	modern	mental	disorders	with
  narcissism,	but	draws	the	wrong	conclusion:	the	ever-increasing	expectation	that	causes	actual	behavior	to	never	be	satisfactory	is	the	lack	of	"completion."	We	avoid	the	feeling	of	achieving	a	goal,	because	then	the	experience	is	objectified;	they	would	have	form,	shape,	and	therefore	exist	independently	of	you.	.	.	.	The	self	is	real	only	when	it	is
  continuous;	it	is	continuous	only	when	one	practices	self-denial.	When	closure	occurs,	the	experience	seems	detached	from	itself,	and	as	such	one	feels	threatened	by	loss.	The	quality	of	the	narcissistic	impulse	is	therefore	such	that	it	must	be	a	continuous	subjective	state.	Sennett	argues	that	the	narcissistic	individual	deliberately	avoids	reaching	the
  goal:	inference	gives	an	objectifiable	form	which,	because	it	has	an	independent	essence,	weakens	the	self.	In	fact,	the	opposite	is	true.	The	social	impossibility	of	objectively	meaningful,	definitive	forms	of	closure	pushes	the	subject	to	narcissistic	self-repetition;he	does	not	achieve	a	gestalt,	a	stable	self-image	or	character.	Thus,	we	are	not	talking
  about	the	intentional	“avoidance”	of	achieving	goals	in	order	to	increase	self-esteem.	Instead,	there	is	never	a	sense	of	accomplishment.	It's	not	that	the	narcissistic	subject	doesn't	want	closure.	He's	unlikely	to	get	there.	He	disappears	and	dissolves	into	the	open	air.	The	lack	of	closeness	is	mainly	due	to	economic	factors:	openness	and	ambiguity
  contribute	to	growth.	Hysteria	is	a	typical	mental	illness	of	the	disciplinary	community	that	has	witnessed	the	rise	of	psychoanalysis.	It	assumes	the	negativity	of	repression,	prohibition	and	denial,	which	leads	to	the	emergence	of	the	unconscious.	Unconscious	representations	[Triebrepräsentanzen]	appear	as	"transformations"	as	bodily	symptoms
  that	clearly	mark	the	personality.	Tantrums	exhibit	a	characteristic	morphism.	Hence	hysteria	admits	of	morphology;	this	fact	distinguishes	it	from	depression.	According	to	Freud,	"character"	is	a	negative	phenomenon,	because	it	is	not	formed	without	the	censorship	that	takes	place	in	the	mental	apparatus.	Therefore,	he	defines	them	as	"a	cathexis
  settlement	of	abandoned	objects"10.	When	the	ego	becomes	aware	of	the	ID	cathexis	of	objects,	it	either	allows	them	to	exist	or	fights	them	through	a	process	of	repression.	The	character	contains	a	history	of	repression.	It	represents	a	certain	relationship	between	the	ego,	id	and	superego.	While	the	hysterical	state	has	a	characteristic	form,	the
  depressive	state	is	amorphous;	it	is	effectively	amorphous.	He	is	a	man	without	character.	We	can	generalize	this	observation	and	say	that	the	late	modern	ego	has	no	character.	Karl	Schmidt	says	that	…………