This is the type of discussions we should be having rather than the censorship and single narrative that prevails. Thanks.
Here are a few pieces I took away from that. From Giorgio Agamben 3 pieces.
Therefore, in a perverse vicious circle, the limitations of freedom imposed by governments are accepted in the name of a desire for safety that was created by the same governments that are now intervening to satisfy it.
Fear is a bad counsellor, but it makes us see many things we pretended not to see. The first thing the wave of panic that’s paralysed the country has clearly shown is that our society no longer believes in anything but naked life. It is evident that Italians are prepared to sacrifice practically everything – normal living conditions, social relations, work, even friendships and religious or political beliefs – to avoid the danger of falling ill. The naked life, and the fear of losing it, is not something that brings men and women together, but something that blinds and separates them. Other human beings, like those in the plague described by Manzoni, are now seen only as potential contaminators to be avoided at all costs or at least to keep at a distance of at least one metre. The dead – our dead – have no right to a funeral and it’s not clear what happens to the corpses of our loved ones. Our fellow humans have been erased and it’s odd that the Churches remain silent on this point. What will human relations become in a country that will be accustomed to living in this way for who knows how long? And what is a society with no other value other than survival?
It’s not surprising that we talk about the virus in terms of a war. The emergency provisions effectively force us to live under a curfew. But a war against an invisible enemy that can nestle in any other human being is the most absurd of wars. It is, to be truthful, a civil war. The enemy isn’t somewhere outside, it’s inside us.
What’s worrying in not so much the present, not only the present a tleast, but the aftermath. In the same way as the legacies of wars on peacetime have included a whole range of nefarious technologies, from barbed wire to nuclear plants, so it is very likely that there will be attempts to carry on pursuing, even after the medical emergency is over, many of the experiments governments hadn’t been able to implement: may universities and schools remain shut, with lessons and lectures taking place online, may an end be put once and for all to meetings and gathering to talk about political and cultural questions, may we only exchange digital messages and may wherever possible machines replace any contact – any contagion – between human beings.
From Sergio Benvenuto 2 pieces
There are more politics in heaven and earth than are dreamt of in your philosophy.
After all, the effects of this epidemic will strengthen a tendency that would have in any case prevailed, and of which “working remotely” or “wfh”, working from home and avoiding the office, is only one aspect. It will be less and less common for us to wake up in the morning and board public or private vehicles to reach the workplace; more and more we will work on our computers from our homes, which will also become our offices. And thanks to the Amazon and Netflix revolutions, we will no longer need to go out to do the shopping or to theatres to see movies, nor to buy books in bookshops: stores and bookshops (alas) will disappear and everything will be done from home. Life will become “hearhted” or “homeized” (we already need to start thinking up neologisms). Schools too will disappear: with the use of devices like Skype, students will be able to attend their teachers’ lessons from home. This generalized seclusion caused by the epidemic (or rather, by attempts to prevent it) will become our habitual way of life.
In relation to the above two authors, we were speaking of isolation earlier. This is isolation to perverse and insane degree.