ANALYSIS AND POLITICAL THEORY

Michel Foucault and Byung-Chul Han en el Perú

Michel Foucault y Byung-Chul y sus postulados sobre biopolítica and psicopolítica

Por: Dr. Antonio Bazán (Filósofo, Politólogo)

Michel Foucault and Byung-Chul Han are in Peru, as they contribute to our political and social analysis the logic of biopolitics and psychopolitics. This article attempts to organize the meaning of our current political and social process, based on its characterization as biopolitical, psychopolitical and progressive hegemony. Here both philosophers, and their categories biopolitics and psychopolitics: Michel Foucault defines biopolitics as “The control of society over individuals is not carried out only by consciousness or ideology, but also in the body and with the body. For capitalist society, it is biopolitics that is important above all, the biological, the somatic, the corporal. The body is a biopolitical reality, medicine is a biopolitical strategy”; Meanwhile, Byung-Chul maintains that psychopolitics is a system of domination that does not resort to traditional mechanisms of oppressive power, but, instead, wields a seductive, intelligent power that makes people submit for their own sake. own will to the plot of domination. That is to say that, between biopolitics and psychopolitics, the subject subject, or subjected, is between conscious and unconscious of his situation, depending on whether the universal power of progressivism, or the national power of caviarism, touches his body or consciousness. It is like this: Progressive and caviar political( in Peru) power has begun to be operationalized between biopower and psychopower. Let's be clear: In the present situation, progressive - caviar power is total, since it is biological, physical and digital. This model of power seems taken from the architecture of Jeremy Bentham's panopticon and George Orwell's Big Brother. A minimal epistemology of the present situation has to recognize that it is the first time that, in the world and in Peru, there are progressives and caviars who place philosophical anthropology, human nature itself and its modern representations, as the center of the political and social conflict to be resolved. The logic of the Peruvian political and social situation is determined by progressive dictatorship and caviar, and its greatest mechanisms are biopolitics and psychopolitics. Both categories constitute a complementary, non-dichotomous dyad, and organize a sense of the Peruvian process. Here are some other dyads, yes dichotomous, of our current process: First dichotomy: We have a divided political and social process, formal and informal: one, expressed in the relationships between constitutional institutions, such as the executive and legislative powers, and even political parties; and the other, produced in social relations converted into sentiment, into constitutional or extra-constitutional culture. Second dichotomy: We have a divided political time: linear and spiral: one, expressed in a pandemic and the other, in a post-pandemic, which determine the validity or not of the medical dictatorship and its various political and social mechanisms. Third dichotomy: We have that the traditional division between left and right has taken the form of progressivism and conservatism: one, participates in the narrative of gender ideology, environmentalism, and even the end of the nation state; and the other, participates in the ideas that organized modernity, the republican form and love of the country. Of course, other dichotomies can be constructed. Finally, to understand the logic of the current Peruvian political and social situation, in addition to the underlying character of the progressive and caviar dictatorship, we must take into account Michel Foucault and Byung-Chul Han, and their logic of biopolitics and psychopolitics.