@johnnydavis54 The Korean German philosopher in his main works makes a diagnosis of the contemporaneity saying that we are a sick society. We have symptoms coming from a high positivity and the “neoliberal market” where the man happens to be fruit of the excess of positivity, of performance, of exercises and competition. This is making society sick. No wonder the evil of the twentieth century is anxiety and depression. In contemporary society in all places a competition syndrome is acquired. At work, at leisure, or in mental rigging. This leads to a high positivity that creates a vortex and is internalized in man by altering its functioning. Therefore, the man in this environment is giving way through fatigue, of the excess of performance culminating in a high positivity. For him, we are in the era of “positivity infarctions” caused by stress, which results in the proliferation of things like Hyperactivity Disorder (TDAH), Borderline Personality Disorder (TPL) and Burnout Syndrome (SB). It is these evils that determine the pathological landscape of the early twenty-first century, against which no immunization is possible. Thus, the immunization society, in which the metaphors were warriors, that is, the defense of the organism in the face of foreign and foreign enemies, remained behind in the twentieth century (I personally disagree in that point). It would even be interesting, he thinks, to reintroduce some negativity into our society. We would have to rebuild rest, not as passivity, but as a capacity to get out of the dumb scheme of active life in the molds of computerized life, to a resumption of the capacity for contemplation, the demand for true philosophy. Byung also says that machines and computers are stupid, just because they do not know and cannot stop. They cannot stop an action they continue incessantly. Paradoxically, in a way, they were meant to have an end - an interruption: the so-called programmed obsolescence.
Exhaustion is not only about the positivization of a “neoliberal” society focused on performance, but also on a sameness that is done without alterity, but effectively as the equals, since the other does not exist anymore. Man is no longer distinguished. He is different, but a different one that is the same. A diversity different, but equal, from those many who are comparable. The man here is getting tired of himself.
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