Andar, una filosofía by Frédéric Gros

By Frédéric Gros

Overview

Título unique: Marcher, une philosophie

Caminar es mucho más que poner un pie delante del otro. ¿Y si solo se pudiera pensar bien a través de los pies?

«Un admirable libro que entusiasmará incluso a los sedentarios empedernidos.»
Le Monde des Livres

Andar no exige ni aprendizaje, ni técnica, ni fabric ni dinero. Sólo requiere de un cuerpo, de espacio y de tiempo. Cada día son más los aficionados a caminar, y todos ellos obtienen los beneficios de esa propensión: sosiego, comunión con los angeles naturaleza, plenitud...

Andar. Una filosofía es un recorrido (a pie), filosófico y literario, en compañía de ilustres autores como Rimbaud, Thoreau o Kant cuyo hilo conductor es el uncomplicated hecho de caminar. Andar como experiencia de libertad, como acto solitario y propicio para los angeles ensoñación, como motor de creatividad...

Este libro es una celebración del paseo y una reivindicación de virtudes elementales que parecemos haber olvidado en esta época de prisas y de monotonía. Desde un enfoque cultural, Frédéric Gros se adhiere a l. a. corriente de lo sluggish y nos invita a valorar las ventajas de los angeles lentitud. «Para ir más despacio no se ha encontrado nada mejor que andar. Para andar hacen falta ante todo dos piernas. Todo lo demás es superfluo. ¿Quieren ir más rápido? Entonces no caminen, hagan otra cosa: rueden, deslícense, vuelen».

La crítica ha dicho...
«Un hermoso libro escrito para aquellos que aún no han partido.»
Le Figaro

«Un libro inclasificable en el que l. a. luz de l. a. mañana ilumina las ideas.»
L'Express

«Un admirable libro que entusiasmará incluso a los sedentarios empedernidos.»
Le Monde des Livres

«Un paseo tranquilo, al ritmo de un pensamiento cálido y pertinente, que de manera eficaz toma tintes de delicado reproche hacia una sociedad en los angeles que l. a. velocidad, con demasiada frecuencia, se confunde con el olvido de los angeles veracidad de las cosas, del yo y de los demás.»
Figaroscope

«La fuerza de este libro consiste en invitarnos a inscribir nuesros pasos en itinerarios al mismo tiempo singulares y universales.»
L'Humanité

«Un libro tan agradable como profundo.»
La Croix

About the author

Frédéric Gros es profesor de filosofía en los angeles Universidad Paris-XII. Ha trabajado ampliamente en l. a. historia de l. a. psiquiatría (Création et folie, PUF), l. a. filosofía de los angeles pena (Et ce sera justice, Odile Jacob) y el pensamiento occidental de l. a. guerra (États de violence, Gallimard).

Fue también el editor de las últimas lecciones de Foucault en el Collège de France.

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A world in which you are always only as good as last week’s performance; where to keep your job you must always be prepared to learn new skills and change the old ways you were trained in (and in which you may have taken pride in the past); where you cannot know reliably in advance when you will be free and when you will have to work; where you can never 60 L A B O R I N T H E G L O B A L D I G I TA L E C O N O M Y say “No, that is not my responsibility” without fear of reprisal. A world without occupational boundaries could very easily become a world in which social solidarity is well-nigh impossible because you no longer have any clear way of defining who your coworkers or your neighbors are, and one in which so many of your interactions are with strangers that it is hard to tell friend or ally from threat or enemy.

3 But it should be noted that this same period was also characterized by labor markets that were strongly segmented by gender and ethnicity, as well as being fractured along many other dimensions. Skill does not just have a double-edged character for labor; it has an equally ambiguous meaning for capital. The innovation process that forms the necessary motor of change for capitalist 30 L A B O R I N T H E G L O B A L D I G I TA L E C O N O M Y development is deeply contradictory in its need for skill.

In many cases they did not switch overnight from being employers of skilled, organized indigenous workers to wastelands of empty factories and warehouses. Instead they went through a transitional period during which the work was automated, simplified, and cheapened. Often an immigrant workforce was imported to carry out the jobs that were no longer attractive to indigenous people in the prosperous period that ran in most developed countries from the 1950s to the mid-1970s. When the factories began to close, from the mid1970s on, it was these immigrant workers, whether South Asians in northern Britain, North Africans in France, Turks in Germany, Fixed, Footloose, or Fractured 53 Hispanics in the United States, or Koreans in Japan, who bore the brunt of this development.

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