La modernidad se propuso eliminar lo accidental y lo contingente. Por su parte, la sociolog\u00eda, ella misma una ciencia moderna, se propuso descubrir c\u00f3mo el ejercicio de la voluntad individual daba lugar a la creaci\u00f3n de regularidades, normas y patrones comunes. Empe\u00f1ados en develar el enigma del ‘efecto de la realidad social’, los soci\u00f3logos no pudieron sino descubrir en el poder leg\u00edtimo y soberano del estado-naci\u00f3n la condici\u00f3n necesaria y suficiente, el locus de la integraci\u00f3n social y de su reproducci\u00f3n. Hoy la sociedad est\u00e1 sitiada, el estado-naci\u00f3n sufre un doble acoso: el de la globalizaci\u00f3n y el de la biodiversidad; ambas corroen las fronteras que la modernidad hab\u00eda considerado s\u00f3lidas e infranqueables. Las instituciones pol\u00edticas, confinadas territorialmente y ligadas al suelo, son incapaces de hacer frente a la extraterritorialidad y al libre flujo de las finanzas, el capital y el comercio. La velocidad reduce las distancias hasta tornarlas insignificantes y ya no es posible levantar muros tras los cuales sentirse a salvo. Se habla de ‘la desaparici\u00f3n de la sociedad’, y cualquiera sea la ‘totalidad’ que se imagine en su lugar, \u00e9sta se compone de un mosaico de destinos individuales sin v\u00ednculos con las acciones colectivas. \u00bfEs posible, entonces, seguir pensando sociol\u00f3gicamente?. Zygmunt Bauman cree que s\u00ed. Pero para ello es necesario desarmar primero los marcos conceptuales que dieron cuenta de la modernidad y comenzar a dise\u00f1ar los trazos de las nuevas experiencias humanas. Esta b\u00fasqueda constituye la materia de una de las reflexiones m\u00e1s originales y audaces de nuestro tiempo.<\/p>\n","protected":false},"excerpt":{"rendered":"
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