By Luis Rojas Marcos
Testigo privilegiado de una tragedia que siguió paso a paso, Luis Rojas Marcos eleva los angeles mirada para contar lo que vio y analizar las repercusiones de un atentado que marcó un antes y un después en los angeles historia del terrorismo, y, sobre todo, en los angeles historia de l. a. humanidad. Como responsable de los hospitales públicos y miembro del Consejo de keep an eye on de Emergencias de los angeles ciudad, Rojas Marcos vivió muy de cerca los sucesos.Los devastadores efectos en l. a. población, los angeles conciencia de vulnerabilidad, el miedo a una amenaza que persiste, l. a. exaltación del nacionalismo, l. a. fobia a los extranjeros, l. a. sed de venganza, el papel de l. a. televisión, los angeles manipulación de los angeles realidad, l. a. falta de influencia femenina, el resurgimiento de los angeles espiritualidad y, por último, el arduo pero inevitable dilema de perdonar lo imperdonable, son los aspectos analizados para clarificar una realidad tan compleja.La formación y l. a. experiencia de Rojas Marcos le permiten ir más allá para explicar l. a. naturaleza del trauma emocional y dar las claves para su superación, haciendo hincapié en los angeles solidaridad y en los angeles asomborsa resistencia del hombre para hacer frente a los angeles adversidad. Su estilo conciso y l. a. claridad expositia incentivan los angeles lectura de un tema que se sitúa en el primer plano de l. a. actualidad.
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For example, he contends that affluence and con sumption are both lived as myth and endured as objective processes. 27 The new means of consumption offer the consumer fantastic, mythical images (signs) and they are objective structures that constrain the behav iour of consumers. These new means of consumption are not only important as sites within which people consume signs, but also important in their own right as structures that lead people to consume more and different things. In that sense, they are consistent with Baudrillard's concern with constraint throughout The Consumer Society.
But this is not the issue. The real problem is whether this state expenditure makes for an objective equalization of social chances. Now, it seems clear that this 'redistribution' has little effect on social discrimination at all levels. As for inequality of standards of living, comparison of the two studies on family budgets made in 1956 and 1965 shows no reduction in the discrepancies. We know the incurable, hereditary disparities which apply in the field of education: where other mechanisms more subtle than the economic are in play, the use of economic redistribution alone very largely amounts to reinforcing the mechanisms of cultural inertia.
As we have seen, its tranquillity needs the vertiginous spin of reality and history. Its tranquillity requires perpetual consumed violence for its own exaltation. That is its particular obscenity. It is partial to events and violence, provided the violence is served up at room temperature. The caricature image of this has the TV viewer lounging in front of images of the Vietnam War. The TV image, like a window turned outside-in, opens initially on to a room and, in that room, the cruel exteriority of the world becomes something intimate and warm - warm with a perverse warmth.