The thesis goes back to the genesis of the image of the woman in the Modern Western era. A process in which we observe the transition of stereotypies, sometimes stigmatizing, sometimes idealized, of the woman giving place throughout the nineteenth and twentieth century to the "incarnated" woman _ with individualized faces and personalities that gradually appropriated from herself image. The woman passes "from a character to a person". Therefore, I wonder at what extent we witnessed the breakdown with stereotypes or just observed the creation of a new kind of stereotyping. To answer this and others questions it was important to seriate them. Bring them together. Align them. So, if the images that I present here are widely known, it is necessary to think them together, over the long series that relates and tensions them within the social process in which they are formed and in which they in large part conform it. This contend with images brings unexpected sociological elucidations, to the extent that the reassembly involves not only a relationship among images, but puts inset other factors: actors, social groups, their recognition disputes, historical processes, communication technologies and structures of feelings. That is the reason why I propose a Sociogenesis of the Image. A not evolutionary vision, but rather then a procedural one, where there are mutual contamination, continuity, assimilation, hybridization and, why not, a rupture between those images and languages. A study especially attentive to illustrate how the growing importance of human image _ gradually individualized _ witnesses and introduces new forms of social organization and integration.
Being "woman" is not all that a person is. It says very little of the individual trajectory. The woman is plural: women. They only exist in the particular form that encloses them. You cannot compare two women or even two men. They are different stories. What should be taken into account is not a matter of gender, but a matter of choices, personal efforts, and individual capacities and so on. This, on the other hand, does not imply the defense of an extreme individualization, but the conviction that this process is almost invariably a humanization of relations. The social feeling of recognition of our human condition. That is, the more we strive for the recognition of our individuality, the more we amplify the dynamics of mutual consideration. Thus, promoting a spiral of recognition among people and, with it, a concrete humanism. What is at issue is the individuality -that distinguishes us from the others -and our humanity-that unites us. Just by operating within these two categories, can we overcome false social prejudices and move towards equality that is not composed of homogeneities but differences that recognize each other as human between the particular and the universal? Exceeding stereotypical intermediate categories: black; women; Poor; Rich; Whites; Bourgeois; workers; Class and so on.
Neste artigo busco entender de que forma a crescente importância da imagem humana _gradativamente individualizada_ instaura e testemunha novas formas de organização e integração social no sec. XXI. Apresento como asimagens nas redes sociais podem agenciar mudanças na relação de poder entre os indivíduos, os Estados Nação, a cultura local e as desigualdades estereotípicas (étnicas, raciais e sexuais) em defesa de algo que os transcende e os liga. Momento em que o rosto emerge como imagem da humanidade. Parto para esta reflexão de seu avesso: a ausência de uma face. O drama de mulheres paquistanesas que tiveram seus rostos desfigurados por ácido por seus companheiros _ uma prática cultural que se agrava desde o ano de 1999. Irei problematizar a circulação, o debate e a solidariedade que essa incomoda imagem despertou nas redes sociais brasileiras. Pretendo entender de que forma a violência contra a expressão mais visível da identidade social promove uma comoção para além das fronteiras nacionais e simbólicas, instaurando a ideia de humanidade.
O conhecimento jornalístico produz um debate paradoxal: por um lado é a forma mais adequada de conhecer o presente e os fatos distantes tornando-se central nas sociedades modernas; por outro é tido como um conhecimento insuficiente, fragmentado e ideologicamente comprometido sobre realidade social. Neste artigo questionaremos: qual é, afinal, o estatuto do conhecimento jornalístico nas sociedades modernas? Iremos inserir a discussão no contexto da crise das narrativas e da ciência como verdade. Seus efeitos atingem o jornalismo de forma particular e instauram um dilema: se ele não pode legitimar-se em sua cientificidade estaria assim mais próximo do conhecimento do senso comum? Para tanto iremos comparar duas perspectivas teóricas fundadoras sobre o conhecimento noticioso: a do alemão Tobias Peucer, no século 17, e do americano Robert Park, no século 20. Nessa comparação nos interessa observar o que muda, mas especialmente o que permanece nas práticas noticiosas para, enfim, compor um ethos do conhecimento jornalístico.
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