É bastante conhecido que Max Weber discutiu que havia uma ‘af nidade eletiva’ entre certas éticas religiosas de asceticismos mundanos que ele observou no calvinismo e o início da emergência do capitalismo na Europa e na América do Norte (WEBER, 1930). Esta tese, certamente, tem sido assunto de extenso debate, interpretação e refutação empírica. No entanto, ela está embasada num
insight mais profundo. Aquilo que Weber denominou de ‘uma soteriologia’, um modo de dar sentido
ao sofrimento de alguém, de encontrar razões para isso e de pensar os meios pelos quais alguém pode entregar-se a partir disso, é central para os modos pelos quais os seres humanos conduzem as suas vidas em diferentes tempos e espaços. Podemos fazer uma questão análoga hoje? Existem relações entre o nascimento da bioeconomia e a emergência do corpo biológico vivente como um ponto-chave para o governamento dos indivíduos, como o lócus contemporâneo para muitos de nossos incômodos e desgostos, como o sítio de esperança e superação potencial? Há uma ‘af nidade eletiva’ entre esta ‘ética somática’ e o ‘espírito do biocapital’?
Quando falo de ética somática, compreendo uma ética nesse sentido weberiano – as considerações éticas que formatam a lebensführung, a conduta da conduta, dos pacientes, famílias, pesquisadores, clínicos, reguladores e mesmo daqueles que atuam no mundo do comércio. A prática ética incorporada na real conduta de si mesmos e de suas vidas em relação aos dilemas que enfrentam e as decisões e julgamentos que têm que fazer. Eles estão tendo que formular suas próprias respostas para as três famosas questões de Kant – Que posso saber? Que devo fazer? Que devo esperar? – na era da biopolítica molecular da própria vida. Se nossa ética tem se tornado, em aspectos-chave, somática, é porque é o nosso ‘soma’ – ou existência corporal – que está sendo salientado e problematizado – nosso genoma, nossos neurotransmissores – nossa ‘biologia’. Isto acontece porque as autoridades, que articulam regras para o viver, agora incluem não somente médicos e promotores de saúde, mas muitos outros especialistas ‘somáticos’ – aconselhadores genéticos, grupos de aconselhamento e apoio, e, claro, especialistas em bioética. Isto também acontece porque as formas de conhecimentos que estão conf gurando nossos entendimentos de nós mesmos são elas próprias crescentemente ‘biológicas’ – médicas, certamente, mas também vindo diretamente da genômica e da neurociência, em suas elaborações científ cas e nas formas híbridas que elas assumem nos discursos ‘leigos’ do cotidiano. E, por f m, porque nossas expectativas, esperanças por salvação, para o nosso próprio futuro – são elas mesmas conf guradas por considerações acerca da manutenção da saúde e o prolongamento da existência terrena. A administração da saúde e da vitalidade, outrora ridicularizada como ensimesmamento/egocentrismo narcisista, atingiu destaque ético sem precedentes na conduta das vidas de muitas pessoas.
Esta é, então, a economia ética ‘somática’, que talvez tenha certa af nidade eletiva com certas 11. Nota de tradução: a expressão “coletivo de pensamento” (thought collectives) é originada da obra de Ludwik Fleck, um autor frequentemente citado por Nikolas Rose, especialmente quando ele se refere à noção de “estilos de pensamento”, por exemplo, no livro Politics of life itself (2007).
formas de capital, biocapital, e com a capitalização da própria vida. Certamente, para seguir Weber, não temos que decidir entre uma interpretação materialista ou espiritualista destas situações. Ética somática e biocapital estão ligados desde o nascimento. Apenas onde a própria vida atingiu tal importância ética, onde as tecnologias para sua manutenção e aprimoramento podem ser representadas como mais do que apenas a busca de lucros ilegais e ganhos pessoais, e podem colocar-se a serviço da saúde e da vida, seria possível para o biocapital atingir tal força em nossas economias da esperança, da imaginação e do lucro. Af rmo, neste sentido, que a ética somática está intrinsecamente articulada ao ‘espírito do biocapital’.
12
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Tradução: Luís Henrique Sacchi dos Santos (FACED/PPGEDU-UFRGS) e Maria Isabel
3. REGÍMENES ESTÉTICO-POLÍTICOS:
EL ORDEN DEL CUERPO EN AMÉRICA LATINA
Zandra Pedraza Gómez
Departamento de Lenguajes y Estudios Socioculturales Universidad de los Andes
Bogotá, Colombia