The aim of this article is to reflect upon so-called “pedagogy of work” in contemporary culture and society in light of some suggestions derived from three modern thinkers and philosophers; mainly, Zygmunt Bauman (1925-2017), Jeremy Rifkin (1945) and Dominique Méda (1962). These intellectuals focused their philosophical and cultural reflection on human work and its socio-pedagogical perspectives. They have analyzed the theme of work and the issues concerning its changes in our society showing how it is deeply characterized and affected by intensive redefinition processes both at the level of communication and production relations. These redefinition processes, widened and brought to the extreme consequences by new communication technologies, have redefined the conception of work in the contemporary society by putting into crisis the theories and educational practices upon which the primary foundational models of the pedagogy of work had been built within the Western culture. These models are Marxism, on the one hand, and Capitalism on the other. With regards to these two models, it would be wrong to believe that the advent of new technologies has redesigned the concept of work in favour of a purely capitalist or neo-capitalist interpretation and development. Actually, the new e-/net-economy and globalization seem to go towards the triumph of Capitalism on the planetary scale. The hybridization that characterizes contemporary culture and the processes of hyper-modernization in contemporary society make the relationship – in the past clearly defined – between the theories and the educational practices of the work more fluid, “liquid” and complex. The new communication and sharing technologies have allowed the development of new forms of democratic, collective and community participation within the human work. All these new forms were unthinkable in the past. For example, L’occupazione che non c’è: pedagogia e retorica del lavoro tra Bauman,... http://www.metis.progedit.com/anno-vii-numero-1-062017-lavoro-liqu... 1 di 13 17/07/17, 06:57 social networks have the power to influence the mass and the idea of work in the global society. This influence can be direct or indirect: it may concern the choice of what goods or services to “produce” or offer and the objectives towards which the production has to be directed; or to affect the policies that lead to the recruitment and training of human resources (so-called “working forces”) who will lead and manage the production of those goods and services, and the creation of centers and structures aimed to this production. Nowadays, the masses – more than in the past – through their tastes and interests express, by social networks for instance, the aims of the work and industrial production. They are capable of influencing the public policies of governments and states (or rather, the oligarchies that so often control them) that must always deal with the interests of the masses and their desires. And it can happen that, nowadays, a man like Mark Zuckerberg (1984), the creator and founder of Facebook, is considered among the most influential people in the world – in terms of prestige and power – even more than the same president of the United States of America.
L'occupazione che non c'è: pedagogia e retorica del lavoro tra Bauman, Rifkin e Méda
Isidori E;
2017-01-01
Abstract
The aim of this article is to reflect upon so-called “pedagogy of work” in contemporary culture and society in light of some suggestions derived from three modern thinkers and philosophers; mainly, Zygmunt Bauman (1925-2017), Jeremy Rifkin (1945) and Dominique Méda (1962). These intellectuals focused their philosophical and cultural reflection on human work and its socio-pedagogical perspectives. They have analyzed the theme of work and the issues concerning its changes in our society showing how it is deeply characterized and affected by intensive redefinition processes both at the level of communication and production relations. These redefinition processes, widened and brought to the extreme consequences by new communication technologies, have redefined the conception of work in the contemporary society by putting into crisis the theories and educational practices upon which the primary foundational models of the pedagogy of work had been built within the Western culture. These models are Marxism, on the one hand, and Capitalism on the other. With regards to these two models, it would be wrong to believe that the advent of new technologies has redesigned the concept of work in favour of a purely capitalist or neo-capitalist interpretation and development. Actually, the new e-/net-economy and globalization seem to go towards the triumph of Capitalism on the planetary scale. The hybridization that characterizes contemporary culture and the processes of hyper-modernization in contemporary society make the relationship – in the past clearly defined – between the theories and the educational practices of the work more fluid, “liquid” and complex. The new communication and sharing technologies have allowed the development of new forms of democratic, collective and community participation within the human work. All these new forms were unthinkable in the past. For example, L’occupazione che non c’è: pedagogia e retorica del lavoro tra Bauman,... http://www.metis.progedit.com/anno-vii-numero-1-062017-lavoro-liqu... 1 di 13 17/07/17, 06:57 social networks have the power to influence the mass and the idea of work in the global society. This influence can be direct or indirect: it may concern the choice of what goods or services to “produce” or offer and the objectives towards which the production has to be directed; or to affect the policies that lead to the recruitment and training of human resources (so-called “working forces”) who will lead and manage the production of those goods and services, and the creation of centers and structures aimed to this production. Nowadays, the masses – more than in the past – through their tastes and interests express, by social networks for instance, the aims of the work and industrial production. They are capable of influencing the public policies of governments and states (or rather, the oligarchies that so often control them) that must always deal with the interests of the masses and their desires. And it can happen that, nowadays, a man like Mark Zuckerberg (1984), the creator and founder of Facebook, is considered among the most influential people in the world – in terms of prestige and power – even more than the same president of the United States of America.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.