Philosophy

Sociedade do Cansaço

Sociedade do Cansaço

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  • Create Date：2021-03-24 01:44:42
  • Update Date：2025-09-07
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  • Author：Byung-Chul Han
  • ISBN：8532649963
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Summary

Os efeitos colaterais do discurso motivacional O mercado de palestras e livros motivacionais está crescendo desde o início do século XXI e não mostra sinais de desaquecimento。 Religiões tradicionais estão perdendo adeptos para novas igrejas que trocam o discurso do pecado pelo encorajamento e autoajuda。 As instituições políticas e empresariais mudaram o sistema de punição， hierarquia e combate ao concorrente pelas positividades do estímulo， eficiência e reconhecimento social pela superação das próprias limitações。 Byung-Chul Han mostra que a sociedade disciplinar e repressora do século XX descrita por Michel Foucault perde espaço para uma nova forma de organização coercitiva: a violência neuronal。 As pessoas se cobram cada vez mais para apresentar resultados - tornando elas mesmas vigilantes e carrascas de suas ações。 Em uma época onde poderíamos trabalhar menos e ganhar mais， a ideologia da positividade opera uma inversão perversa: nos submetemos a trabalhar mais e a receber menos。 Essa onda do "eu consigo" e do "yes， we can" tem gerado um aumento significativo de doenças como depressão， transtornos de personalidade， síndromes como hiperatividade e burnout。 Este livro transcende o campo filosófico e pode ajudar educadores， psicólogos e gestores a entender os novos problemas do século XXI。

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Reviews

Mitch ，

+Self-destructive neuroses such as depression， anxiety and burnout are a result of self-exploitation; the exhausting arbitrary drive to reach self-actualization through work。 +A society in which positivity is over-emphasised leads to an unhealthy rejection of negativity， leading to an individual that is free of personality/preferences and malleable towards any economic opportunity to exploit。 It pretty much hits the nail on the head for the white collar workers in technologically developed place +Self-destructive neuroses such as depression， anxiety and burnout are a result of self-exploitation; the exhausting arbitrary drive to reach self-actualization through work。 +A society in which positivity is over-emphasised leads to an unhealthy rejection of negativity， leading to an individual that is free of personality/preferences and malleable towards any economic opportunity to exploit。 It pretty much hits the nail on the head for the white collar workers in technologically developed places like Germany and South Korea; it doesn’t explain the completely different circumstances of working class people （ie still the majority population in majority of countries）。 The writing of Han is economical and impressively clear - it makes me suspect however that his work could be easily misconstrued like Nietzsche。 “The psyche of today’s achievement-subject differs from the psyche of the disciplinary subject。 The ego， as Freud defines it， is a well-known disciplinary subject。 Freud’s psychic apparatus is a repressive apparatus with commandments that prohibit。 For this reason， Freudian psychoanalysis is only possible in repressive societies。。。The late-modern achievement-subject possesses an entirely different psyche than the obedience subject for whom Freud conceived psychoanalysis “。 。。。more

pluma ，

uranus in aries: the book。i felt positively dumb reading this book， but i also could hear my iq increasing by the page。 it's the kind that makes me eager to learn more， especially concerning philosophy texts， the kind of book that makes me realise how much i still have ahead of me。 i can't say i agreed with everything posed here， but it was refreshing to have a look at such a present-day philosophical approach， so concerned to the problems we are facing right this moment。 it'll be a book i'll co uranus in aries: the book。i felt positively dumb reading this book， but i also could hear my iq increasing by the page。 it's the kind that makes me eager to learn more， especially concerning philosophy texts， the kind of book that makes me realise how much i still have ahead of me。 i can't say i agreed with everything posed here， but it was refreshing to have a look at such a present-day philosophical approach， so concerned to the problems we are facing right this moment。 it'll be a book i'll come back to in a few years， definitely， and one i'll recommend to a lot of my tired friends， so that they can also be remided that what really sets us apart from the rest of the animal kingdom is our privilege of absurd boredom and contemplation。 or， as george carlin would say， more or less: "when was the last time a kid could just sit with a stick？" 。。。more

Thalez ，

Insightful！

Hana ，

I attended a lecture by my colleague who mentioned Byung-Chul Han's series of essays under the name of the burnout society and who was quite enthusiastic about them and I thought that it sounded very intriguing。。。 alas， I am not a philosopher and have to say that I struggled with the text a lot， was bored to tears and very disappointed。 The author cites a lot of other authors and his thoughts are quite difficult to find among these citations。。。 although the order in which he collects them and de I attended a lecture by my colleague who mentioned Byung-Chul Han's series of essays under the name of the burnout society and who was quite enthusiastic about them and I thought that it sounded very intriguing。。。 alas， I am not a philosopher and have to say that I struggled with the text a lot， was bored to tears and very disappointed。 The author cites a lot of other authors and his thoughts are quite difficult to find among these citations。。。 although the order in which he collects them and describes them might be seen as his opinions。。。 maybe it is normal for human sciences and philosophers in particular to present their work/opinions in such way。。。 anyway。 I struggled through the book till the end and have to admit that there were some intriguing thoughts。 So it was not a total waste of time。。。 if you are into philosophy， I recommend the book， if not， then avoid it。 。。。more

Mitchell Chatfield ，

Han's work oscillated between almost freeze-dried， where every word and every sentence carried a wealth of conversations to be had， and repetitive。 I will approach my review of this work like a rope， in that there are multiple contemporary thesis （yarns） that are threaded together to produce the whole work。 It is also useful to note the work doesn't progress in segments， but rather more as an unfolding and expanding on previous seeds。 This review is very much liable for a TLDR。 The book starts b Han's work oscillated between almost freeze-dried， where every word and every sentence carried a wealth of conversations to be had， and repetitive。 I will approach my review of this work like a rope， in that there are multiple contemporary thesis （yarns） that are threaded together to produce the whole work。 It is also useful to note the work doesn't progress in segments， but rather more as an unfolding and expanding on previous seeds。 This review is very much liable for a TLDR。 The book starts by distinguishing paradigms of approaching wellbeing - specifically by distinguishing contemporary society against the immunology of previous modernity。 From this comes one of the core yarns - that the ailments of contemporary people （and societies） come not from some naysaying， but rather from the inability to negate。 Depression is from a surplus of positivity。 A point I （perhaps childishly） saw shine through in Han's use of the Bob the Builder phrase: 'yes we can'。This leads to another yarn: the movement from disciplinary society （Foucault） to achievement-society。 Along with this is the simultaneous shift from disciplinary-subject to achievement-subject。 This builds upon Agamben's embellishment of Foucault， and runs contrary to Deleuze's suggestion that the move is sovereign society to disciplinary society to control society。 Discipline is characterised by a 'no'， and in this regard shares a plenary base with sovereign societies。 The subject may do what they like， subject to such restrictions。 Achievement-subjects are not constituted to have a priori desires or abilities。 There is no 'but for' test that can be applied to the achievement-subject。 Rather， they are defined in a register that is completely foreign to any negative （i。e。 'but for） infraction。 Instead， the achievement-subject and achievement-society has no upper limit， but strives for a perpetual yes。 Han borrows Aristotle toward the end of the last chapter， which I believe served the point well - 'the reason they [constant accumulators] are so disposed， however， is that they are preoccupied with living， not with living well'。 It is at the inception of this point that Agamben is introduced through the homo sacer。 One species of burnout （and consequent depression） that Han explores is the self-constituting。 The achievement-subject must become themselves， a task which is unfulfillable。 The striving of 'yes we can' does not permit any cessation of effort （I am reminded here of the one-dollar-bet for a logic which is continuous ad infinitum）。 It is this which produces the [existential] tiredness and exhaustion which Han finds to characterise depression of the achievement-subject。 The final yarn to the core rope of the text is the role of [self] exploitation and [self] competition。 The achievement-subject subjugates themselves to the logic of 'yes we can'， which dangerously internalises the source of domination。 So much so， that Han identifies this as a relationship of exploitation without domination。 There is no Other （as the Other carries negation from the above thesis'）。 Moreover， as this logic has no end or sufficiency， there is self competition。 This produces an achievement-subject who is always exploited and always the loser; and yet there is no master or winner to symbolically compensate with。While there are certainly more supplementary threads to the metaphoric rope， they hold tertiary importance in my reading。 I am acutely aware that is characterised by a lack of familiarity I have with some authors that are put on blast， particularly the work of Ehrenberg。The form of this text is relatively dense， but I found it to not have a consistency in this regard。 Moreover， on this first reading I did not find the chapter divisions to be particularly useful， nor sign-posting to be prevalent。 I am concurrently （eternally。。。） working through Libidinal Economy， and even there the notoriously wandering and proto-schizo Lyotard （in his more lucid moments） sign-posts to allow the reader to be guided through， rather than to only be able to piece together the points in retrospect。 I think the nail in the coffin for a higher rating is the lack of exploration for how and why excess positivity constitutes depression。 I accept that it probably does， at least in some circumstances， hold the pivotal point。 However this is a very fuzzy understanding of depression which I am bringing to the text， not one which is found within it。 。。。more

akemi ，

20th century: you are condemned to be free。21st century: you are compelled to be free。The subject's reconstitution from restraint and abjection （negativity）， to excess and compulsion （positivity）。Random examples off the top of my head: reactionary tirades about free speech， political fomo and activist burnout， algorithmic streaming services， the global village splayed into microcosms of the self （the echo echo echo） — and and and， perpetual， exhausting and exhausted。From immunology and the threa 20th century: you are condemned to be free。21st century: you are compelled to be free。The subject's reconstitution from restraint and abjection （negativity）， to excess and compulsion （positivity）。Random examples off the top of my head: reactionary tirades about free speech， political fomo and activist burnout， algorithmic streaming services， the global village splayed into microcosms of the self （the echo echo echo） — and and and， perpetual， exhausting and exhausted。From immunology and the threat of the other， to neurology and the depression of the self。A concise work of critical theory that begins with promise （specifically， the promise of tracing how our current politico-ontology of hyperactivity and depression developed）， before descending into discursive jousts with dead Crit Theory Daddies。 Pretty disappointing， really。Han fails to situate his claims with case studies and statistics。 We don't know where Han is， what society he's talking about， nor whom are his subjects of discussion。 He simply presents his arguments as commonsensical and universal， reproducing the logic of idealism。I was expecting a far more rigorous analysis from chapter one。 Oh well。 。。。more

Marcelo ，

Byung-Chun Han tries to describe the new society and the origins of our psychological disorders。 For Han， the new society created an human who is master and slave of himself。 An self-explotation human whose tasks does not have an end （and purpose）。 An human whose objective is to try to overcome himself。 Those ideas permeates our society of "we can"， "you can" and its the origin of our neuronal disorders like exhaustion feeling， burnout and depression。 As Han pointed out， we lose our profound bor Byung-Chun Han tries to describe the new society and the origins of our psychological disorders。 For Han， the new society created an human who is master and slave of himself。 An self-explotation human whose tasks does not have an end （and purpose）。 An human whose objective is to try to overcome himself。 Those ideas permeates our society of "we can"， "you can" and its the origin of our neuronal disorders like exhaustion feeling， burnout and depression。 As Han pointed out， we lose our profound boredom， we are always busy， we are switching from tasks to tasks， or even social media and emails。 Then Han tries to rescue our humanity， calling us to rediscover the contemplation and a profound boredom。 We can only achieve it if we are capable of say "no" and delay our tasks。 Otherwise， whats the difference between us and a machine， which is not capable of delaying？ 。。。more

Márcio Silva ，

Era um livro （autor） que ansiava ler。 Trouxe com ele fortes argumentos， dos quais， cada vez mais concordo。 "A vida humana nunca foi tão efémera como nos dias de hoje" é uma "simples" constatação da sua argumentação， mas， que a preenche de forma clara e explicativa de forma madura。 Será um ensaio a reler para facultar outra reflexão também esta cada vez mais madura。 É， sem caso para dúvida um autor do qual irei continuar a querer descobrir。 Era um livro （autor） que ansiava ler。 Trouxe com ele fortes argumentos， dos quais， cada vez mais concordo。 "A vida humana nunca foi tão efémera como nos dias de hoje" é uma "simples" constatação da sua argumentação， mas， que a preenche de forma clara e explicativa de forma madura。 Será um ensaio a reler para facultar outra reflexão também esta cada vez mais madura。 É， sem caso para dúvida um autor do qual irei continuar a querer descobrir。 。。。more

Yara ，

A concise yet very rich and interesting study of today's individual。 It tries to look into the question of how， in a seemingly more open environment and with more friendly technology， the late modern human being is more prone to a set of different disorders from depression， borderline or the constant tiredness or burnout state。One might not agree with all the aurhor's arguments， but he intoduced new perspectives as well as reported and discussed different points of view。 I also appreciated how o A concise yet very rich and interesting study of today's individual。 It tries to look into the question of how， in a seemingly more open environment and with more friendly technology， the late modern human being is more prone to a set of different disorders from depression， borderline or the constant tiredness or burnout state。One might not agree with all the aurhor's arguments， but he intoduced new perspectives as well as reported and discussed different points of view。 I also appreciated how one can sense the influence of the author's background on his writing and perspective， not in a biased uninviting way， but rather as a genuine attempt of understanding and analysis。 。。。more

Aron Cb ，

Que martirio fue leerlo， demasiadas fancy words para querer tener un fondo filosófico， terminando siendo totalmente estériles。

João Fabrini ，

Ai， cansei！

Albert ，

No es una obra que este al abasto de cualquier mente （me incluyo）， si no se tiene unos mínimos conocimientos previos， y se ha hecho alguna introducción a la filosofía de Heidegger o Nietzsche para afrontar su lectura y entender las referencias del autor。 Por otro lado， el tema escogido es de por si interesante， puede llegar a atraer al lector o lectora。 Sin embargo， encuentro que el error más importante del autor es la inexistencia de una coherencia textual de sus ideas， que repercute en su lect No es una obra que este al abasto de cualquier mente （me incluyo）， si no se tiene unos mínimos conocimientos previos， y se ha hecho alguna introducción a la filosofía de Heidegger o Nietzsche para afrontar su lectura y entender las referencias del autor。 Por otro lado， el tema escogido es de por si interesante， puede llegar a atraer al lector o lectora。 Sin embargo， encuentro que el error más importante del autor es la inexistencia de una coherencia textual de sus ideas， que repercute en su lectura。 Añadido a una funesta traducción， con excesivas faltas de ortografía y puntuación （comas donde no deberían ir）， que entorpecen aún más su lectura e invitan a que la obra sea farragosa。 。。。more

Lasse Jürgensen ，

Byung Chul Han's ideas in here are not groundbreakingly new。 Reflecting on Agambens and Foucaults recent analysises he poses a sociological criticism of late capitalist society and its toxic activity of pure positivity that brings us to exploit ourselves， rather than being exploited by a Big Other from the outside as it's used to be in the 20th century。What is refreshing and new is his apparently asiatic turn on it。 The alternative he tries to give us is a sort of positive negativity that can re Byung Chul Han's ideas in here are not groundbreakingly new。 Reflecting on Agambens and Foucaults recent analysises he poses a sociological criticism of late capitalist society and its toxic activity of pure positivity that brings us to exploit ourselves， rather than being exploited by a Big Other from the outside as it's used to be in the 20th century。What is refreshing and new is his apparently asiatic turn on it。 The alternative he tries to give us is a sort of positive negativity that can resist all the attractions and pressures of the modern world， in a zen-budhism kind of way。 He praises the not-being of not-doing in the society that tells you to do things all the time。 He wants to teach us resilience against the abysm of contemporary capitalism with Far East Nothingness philosophy。Byung Chul-Han has a peculiar way of writing and thinking and albeit not absolutely innovative or new his recombination of the named elements into one thorough analysis makes Müdigkeitsgesellschaft a sharp and joyful read。 。。。more

Antonio Zambrano Allende ，

Crítica filosa a la autoexplotacion en nuestros tiempos。 Tiene elementos que deja en el aire， sin embargo maneja y aporta con el concepto del cansancio como eje de un mundo post coercitivo。 ¿será cierto que en el siglo XXI nos morimos por exceso de "exito"？ Crítica filosa a la autoexplotacion en nuestros tiempos。 Tiene elementos que deja en el aire， sin embargo maneja y aporta con el concepto del cansancio como eje de un mundo post coercitivo。 ¿será cierto que en el siglo XXI nos morimos por exceso de "exito"？ 。。。more

Victor Peres ，

Além de passar por cima dos conceitos de materialismo histórico， o autor faz uns saltos lógicos que fazem zero sentido， sem fundamentar muito suas implicações。

Anderson Quiroga ，

Este libro es muy apropiado para el tiempo que estamos viviendo， en el que trabajamos sin descanso y sin contemplar la vida， donde además disfrutarla no es para él ahora sino para el después。

Lena Gilmore ，

Es mi primer acercamiento a este filósofo y， honestamente， me gustó mucho。 Hace un puente con otros grandes pensadores como Foucault， Agamben， Aristóteles o Arendt para reflexionar sobre la actualidad que estamos viviendo， esta sociedad del rendimiento。 Súper recomendado 😉

Sergio Peña ，

Interesante ensayo en donde Byung-Chul Han aborda de forma contundente las diferencias y características entre la sociedad del siglo XX （sociedad disciplinaria/del no） y la del siglo XXI （sociedad del rendimiento/del sí）。Concuerdo en que vivimos en una libertad paradójica y hace falta darle más pausas a esta vida tan acelerada， para aprender a contemplar y reflexionar y no convertirnos en muertos vivientes。

Adrien Lin ，

Enlightening conceptual analysis of the late-modern society and its specific pathologies。 The ideas are rich and complex yet very accessible。 I found it lacked some clarification on the concepts of positivity and negativity especially since they are the backbone of the analysis as well as some "real world" current examples （it is， after all， a reflection on our late-modern achievement societies）。 Also， even though most of the book is very clear， the sentences used to express some important and c Enlightening conceptual analysis of the late-modern society and its specific pathologies。 The ideas are rich and complex yet very accessible。 I found it lacked some clarification on the concepts of positivity and negativity especially since they are the backbone of the analysis as well as some "real world" current examples （it is， after all， a reflection on our late-modern achievement societies）。 Also， even though most of the book is very clear， the sentences used to express some important and complex ideas are elliptic， almost aphorism-like， which can be frustrating。 。。。more

Unai Llona Carbajo ，

Este ensayo sociológico （y/o psicológico） infiere directamente en el germen de todo bloqueo e insatisfacción que vive gran parte de mi gente más cercana y yo mismo， y supongo que se podrán encontrar réplicas de la misma patología se mire donde se mire más allá de ese círculo cercano。 A pesar de ser un libro acertado y que he disfrutado， es algo denso y no lo considero útil， en cuanto a encontrar respuestas necesitadas。 Si bien es verdad que sentirse identificado con mucho de lo tratado ha deriva Este ensayo sociológico （y/o psicológico） infiere directamente en el germen de todo bloqueo e insatisfacción que vive gran parte de mi gente más cercana y yo mismo， y supongo que se podrán encontrar réplicas de la misma patología se mire donde se mire más allá de ese círculo cercano。 A pesar de ser un libro acertado y que he disfrutado， es algo denso y no lo considero útil， en cuanto a encontrar respuestas necesitadas。 Si bien es verdad que sentirse identificado con mucho de lo tratado ha derivado en una autocomplacencia que siempre gusta。 Por todo ello， he agradecido que sea corto， y reitero que ha sido una buena lectura， ya que en ningún momento pretendía ser un libro de autoayuda。 。。。more

Alessandra ，

Interesting ideas， a good starting point for some introspection and self-analysis; yet I honestly expected more from this internationally acclaimed essay。

Simón Contreras ，

A interesting Essay on the rôle of rest （and réflection） in modern Society。 A plea for help to get away from hyper-activity， in a performance driven World。

Brena Carvalho ，

Vivemos em uma sociedade de desempenho， o qual cada vez mais nos desvinculamos das negatividades e proibições。 Será que esta sociedade pós-moderna seja a melhor ？ Uma reflexão que diz muito sobre o excesso do positivismo， e os males que isto pode causar em vários aspectos。Não vivemos somente em uma pandemia viral， mas também， neuronal。

Marcos Ibáñez Gordillo ，

Meh， una barrabasada de juegos de palabras que se pretenden argumentación （tanto es así que en ocasiones refería las expresiones del alemán original porque si no， no hay por donde cogerlo）。 Se queja de cosas sin proponer soluciones。 Además， siento que hay que leer muchas otras cosas de un campo muy concreto para encontrarle algún sentido。Lo único que saco en claro es que la servidumbre ya no se ejerce en favor de ninguna autoridad tangible y contra la que sea posible rebelarse。Aunque no por ello Meh， una barrabasada de juegos de palabras que se pretenden argumentación （tanto es así que en ocasiones refería las expresiones del alemán original porque si no， no hay por donde cogerlo）。 Se queja de cosas sin proponer soluciones。 Además， siento que hay que leer muchas otras cosas de un campo muy concreto para encontrarle algún sentido。Lo único que saco en claro es que la servidumbre ya no se ejerce en favor de ninguna autoridad tangible y contra la que sea posible rebelarse。Aunque no por ello estoy de acuerdo con que seamos nosotros mismos nuestros verdugos， que es por donde sigue todo el libro。Es manido， pero el que no haya un tirano que perpetúe el sistema no exculpa el sistema， que sigue siendo el problema。O a lo mejor es que no lo he entendido， honestamente， no lo sé 🤷‍♂️ 。。。more

Karellen ，

Byung Chul Han。 The name may not be familiar to many of you。 He’s a Korean born German philosopher whose books have been translated into English in recent years， beginning with this one， published in 2015 by Stanford University Press in California。 Han is quite an elusive， enigmatic figure who doesn’t engage with media in the same way as say Zizek， so he’s not become a public intellectual。 However， he’s well worth getting into。 As with several other thinkers， I first encountered his work via one Byung Chul Han。 The name may not be familiar to many of you。 He’s a Korean born German philosopher whose books have been translated into English in recent years， beginning with this one， published in 2015 by Stanford University Press in California。 Han is quite an elusive， enigmatic figure who doesn’t engage with media in the same way as say Zizek， so he’s not become a public intellectual。 However， he’s well worth getting into。 As with several other thinkers， I first encountered his work via one of the many useful theory podcasts out there。 It was a brief introduction to his work， and in particular I was drawn to this short text， the Burnout Society， since many of the themes are extremely relevant to life in the neo liberal late capitalist society in which we currently exist - what Han terms the achievement society。 Whilst reading the ebook I found myself highlighting so many passages， and indeed agreeing with most of his critique。 Han isn’t afraid to challenge the ideas of important thinkers that have preceded him， taking aim at Baudrillard， Arendt ， Foucault among others。 But in this short book of only 69 pages he manages to say more than some others have done in much longer works， so he has for me the advantage of both brevity and clarity - two things that are often in short supply where philosophy is concerned！ I decided to read this book as a diversion from a BA philosophy course， but I’m left wondering whether what Han has to say is more relevant to the modern world than those of his dry 19th century Germans ancestors！Han begins by defining the idea of a society revolving around the self and others， the familiar and the alien。  What this means is that in politics and society people act as if they had an infection， isolating and annihilating the exterior threat - hence the Red Menace， McCarthyism etc in the Cold War era。 All that however， changed with the End of history， the fall of the Wall， because there was no longer any external threat。 Instead， following the logic of late capitalism， society became ever more insular， and the threat to our well being is now internal。 Han describes the shift from the disciplinary society that Foucault delineated， where the focus was on “should not”， to what he calls the achievement society， the “Can Do” society of the 21st century。 Unfortunately， for Han， whilst capitalists will tell you that you have been freed from the terror of communism， the truth is that the emphasis has shifted to control of ourselves， resulting in the modern malaise of depression， ADHD， and ultimately burnout。 The Burnout Society is a chilling warning of where the capitalist dream of freedom is leading us - and it’s actually a horrific nightmare。 Along the way Han takes aim at some of the ridiculous notions of modern life - the idea that multi tasking is beneficial is one he completely trashes， and here I’m cheering loudly of course。 As he points out， there are today so many competing attractions from sources of information and entertainment that it’s totally bewildering。 So what’s the answer？ I hear you ask。 Here Han enlists the Nobel prize winning writer Peter Handke， and his essay on tiredness。 Han proposes that we focus more on the contemplative life， that we give ourselves a break from life’s pressures， and resist the proliferation of competing things vying for our attention。 （Personally， I’ve learned to turn down the volume on advertising， to stop it screaming at me）。 As far as I’m concerned this validates something I’ve long thought true - that folk whose constant sensory diet is visual: the tv， video games， social media， films etc are turning into zombies， programmed by the capitalist media， whereas those of us who still read books， in whichever format you prefer， are engaging with a more reflective and civilised form of self relaxation。 I’d add to this the many enlightened podcasts out there， one of which signposted the way to this illuminating little book。 After sprinting through this book over the last weekend I’m now enthusiastic about checking more of this intriguing modern day theorist。 I’d recommend him as a philosopher whose style is easy to follow， at the very least。 I was going to write a more detailed review， but in the spirit of Byung Chul Han， I’m ending it here。 Just read the bloody book， it’s excellent！ 。。。more

Hayden Berg ，

It's such a great time to read this book because it literally begins by suggesting that we've moved beyond a "viral society"。 While I know Han largely meant this in a metaphorical sense， it's hard not to take COVID into account here - now， more than ever， we are defined by our susceptibility to a viral outbreak。 Additionally， Han's assessment of Agamben's concept of "bare life" is also timely。 Last year， at the inception of the COVID-19 crisis in Italy， Agamben used the same concept to cry foul It's such a great time to read this book because it literally begins by suggesting that we've moved beyond a "viral society"。 While I know Han largely meant this in a metaphorical sense， it's hard not to take COVID into account here - now， more than ever， we are defined by our susceptibility to a viral outbreak。 Additionally， Han's assessment of Agamben's concept of "bare life" is also timely。 Last year， at the inception of the COVID-19 crisis in Italy， Agamben used the same concept to cry foul in re COVID， ultimately suggesting that it was a widely exaggerated virus being co-opted into creating a state of exception， a state where we no longer care about anything beyond our bare lives and preserving our health。Beyond it's relevance to COVID， the book's central thesis - that we no longer live in a disciplinary society characterized by negative， repressive power， and have instead moved to an achievement society characterized by a productive power - is extremely compelling。 As someone who hopes to enter academia in some capacity one day， I definitely feel this。 Every ounce of free time I have is spent in this maddening self-imposed project of cultivating an interesting， well-read ego （even reading this book was an aspect of that project）。 I find myself letting my hobbies drift into a form of self-improving labor themselves。 I certainly identify with the achievement-subject Han identifies here。I wonder， though， if this achievement mindset is really as widespread as Han believes it to be。 I've definitely found myself to be the creator of my own depression and stress in the sense he describes， but I feel like most people are still compelled to work by a largely exogenous force - it's not that they want to work to better themselves， but they literally have to work because if they didn't， they would starve to death。I really liked the final chapter and the first chapter， but much of the book （which was very small） felt like it was wandering around and drawing connections that were difficult to track。 Ultimately， I still like this book a lot and would recommend it to people， but it isn't without it's problems。 。。。more

deryacelik ，

Önemli bulduğum bir metin ancak tam olarak anlamlandırabilmek için çok fazla ek okumaya ihtiyaç duydum。Az da olsa yorgunluk toplumunun bana çağrıştırdıklarıyla yazarın anlatımının keşiştiği noktalar oldu。 Atıfların peşine düşmek lazım。

Liam Creaser ，

Read on phone at work 😌

Karine ，

muito relevante mas não sei se concordo com todos os rolês que ele fala， de qualquer forma foi uma leitura proveitosa :）

Maíra Mello ，

Esse foi provavelmente o livro que mais fiz marcações até o momento。 Em compensação， dei apenas 3 estrelas porque começou a ficar bastante repetitivo a um certo ponto。

Reference

google book https://www.google.com/search?tbm=bks&q=Sociedade do Cansaço

hathitrust digital library https://babel.hathitrust.org/cgi/ls?q1=Sociedade do Cansaço&field1=ocr&a=srchls&ft=ft&lmt=ft

The British Library https://bll01.primo.exlibrisgroup.com/discovery/search?query=any,contains,Sociedade do Cansaço&tab=LibraryCatalog&search_scope=Not_BL_Suppress&vid=44BL_INST:BLL01&lang=en&offset=0