{"id":32588,"date":"2026-01-16T08:43:46","date_gmt":"2026-01-16T07:43:46","guid":{"rendered":"https:\/\/educationalevidence.com\/?p=32588"},"modified":"2026-01-19T08:41:50","modified_gmt":"2026-01-19T07:41:50","slug":"a-on-anem-arribem-a-la-fi-de-la-civilitzacio-occidental-i-de-leconomia-de-mercat-polida","status":"publish","type":"post","link":"https:\/\/educationalevidence.com\/ca\/a-on-anem-arribem-a-la-fi-de-la-civilitzacio-occidental-i-de-leconomia-de-mercat-polida\/","title":{"rendered":"A on anem? Arribem a la fi de la civilitzaci\u00f3 occidental i de l\u2019economia de mercat \u201cpolida\u201d?"},"content":{"rendered":"

Foto: \u00a0kalhh<\/a> –\u00a0Pixabay<\/a><\/p>\n

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Llic\u00e8ncia Creative Commons<\/a><\/p>\n

\"\"<\/strong><\/p>\n

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Lourdes Viladomiu<\/strong><\/p>\n

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Fa temps que em costa entendre qu\u00e8 est\u00e0 passant. I, sobretot, per qu\u00e8 s\u2019ha est\u00e8s un sentiment tan profund de neguit a la societat actual. Hi ha qui entra al 2026 amb desconfian\u00e7a, fins i tot amb por. Altres parlen directament d\u2019un precipici.<\/p>\n

Qu\u00e8 est\u00e0 passant? Qu\u00e8 ens ha allunyat d\u2019aquella visi\u00f3 optimista de la civilitzaci\u00f3 occidental? La de la modernitat, el benestar i el creixement<\/strong>. La civilitzaci\u00f3 que va situar els Estats Units i Europa \u2014amb un petit cercle d\u2019aliats\u2014 en una posici\u00f3 de clara supremacia.<\/p>\n

Quan explicava desenvolupament econ\u00f2mic<\/em> a la UAB, els grans autors de refer\u00e8ncia transitaven entre l\u2019optimisme dels anys seixanta \u2014quan semblava que tots els pa\u00efsos acabarien enlairant-se si superaven etapes\u2014 i, posteriorment, la recerca d\u2019 elements culpables per explicar per qu\u00e8 alguns quedaven enrere. Superar obstacles era avan\u00e7ar cap al benestar. I aquest benestar es volia universal.<\/p>\n

La pregunta clau \u00e9s: per qu\u00e8 la segona meitat del segle XX<\/strong> va funcionar tan b\u00e9 als pa\u00efsos rics? Per qu\u00e8 la civilitzaci\u00f3 occidental va assolir aquella posici\u00f3 dominant?<\/p>\n

Recorrent al materialisme hist\u00f2ric, crec que la resposta \u2014simplificada\u2014 \u00e9s una bona sintonia entre estructura i superestructura. Dit amb paraules m\u00e9s planeres: entre la manera de produir i els valors que organitzaven la societat.<\/p>\n

Per estructura entenem la tecnologia i les relacions socials que fan possible la producci\u00f3. Per superestructura, la ideologia, els valors, les normes, all\u00f2 que solem anomenar \u201ccivilitzaci\u00f3\u201d.<\/p>\n

Despr\u00e9s de la Segona Guerra Mundial, la productivitat manufacturera<\/strong> va viure el seu moment d\u2019or. M\u00e9s cotxes, m\u00e9s neveres, m\u00e9s televisors per hora treballada. L\u2019automatitzaci\u00f3 disparava la producci\u00f3. Per\u00f2 perqu\u00e8 tot aix\u00f2 funcion\u00e9s calia un Estat capa\u00e7 de distribuir poder adquisitiu: impostos, Estat del benestar i regulaci\u00f3 laboral.<\/p>\n

L\u2019Estat del benestar<\/strong> assumia serveis b\u00e0sics \u2014educaci\u00f3, sanitat, protecci\u00f3 social\u2014 i permetia que les fam\u00edlies destinessin els ingressos al consum. Les regulacions laborals<\/strong> garantien salaris i drets que convertien els treballadors en consumidors del que produ\u00efen.<\/p>\n

Aquest model productiu es completava amb el consumisme<\/strong> com a gran eix ideol\u00f2gic. El treball era el centre de la societat perqu\u00e8 permetia consumir. La publicitat creava desig: el cotxe, la casa, l\u2019estil de vida del ve\u00ed. La incorporaci\u00f3 massiva de la dona al mercat laboral<\/strong> \u2014impulsada tamb\u00e9 per l\u2019ocupaci\u00f3 p\u00fablica\u2014 va significar un salt enorme en el consum. Un segon sou ho canviava tot.<\/p>\n

La civilitzaci\u00f3 occidental, hereva de valors judeocristians com l\u2019esfor\u00e7 i el treball, va derivar cap a un agnosticisme pr\u00e0ctic: tothom podia participar en la cursa del consum. Amb normes, amb cert respecte, i sense rec\u00f3rrer a formes considerades \u201cno civilitzades\u201d. El mercat era vist com un espai d\u2019oportunitats, i els conflictes socials es suavitzaven amb m\u00e9s intervenci\u00f3 estatal.<\/p>\n

La por al comunisme<\/strong> va contribuir a fer una economia de mercat m\u00e9s \u201cpolida\u201d, m\u00e9s civilitzada, amb igualtat d\u2019oportunitats creixent \u2014incloses les dones.<\/p>\n

I aleshores arribem al segle XXI.<\/p>\n

Qu\u00e8 ha canviat?
\nPer qu\u00e8 la civilitzaci\u00f3 occidental es polaritza?
\nQu\u00e8 passa amb la producci\u00f3 i amb les relacions socials?<\/p>\n

La visi\u00f3 de l\u2019Estat ha anat derivant fins a concebre\u2019l com un gran dispensador de drets. El progr\u00e9s s\u2019ha conf\u00f3s amb una expansi\u00f3 gaireb\u00e9 il\u00b7limitada del cat\u00e0leg de drets: a la sanitat, a l\u2019educaci\u00f3, a l\u2019habitatge, a la renda b\u00e0sica, a la ciutadania, als drets dels animals, al canvi de g\u00e8nere, a la protecci\u00f3 davant la viol\u00e8ncia, als serveis per a tothom. La llista no para de cr\u00e9ixer.<\/p>\n

Cada grup identitari \u2014dones, persones racialitzades, col\u00b7lectius LGTBI\u2014 reclama drets addicionals<\/strong> en nom de greuges presents o passats. Proliferen quotes, normatives diferenciades i espais exclusius. Sempre es demana<\/strong> m\u00e9s Estat<\/strong>. Per\u00f2 els drets tenen un cost i qui i com s\u2019ha d\u2019assumir la factura comporta postures polaritzades.<\/p>\n

Molts treballadors i empresaris reclamen exactament el contrari: menys Estat, menys impostos, m\u00e9s mercat. S\u00f3n persones que no perceben cap retorn \u2014ni econ\u00f2mic, ni social, ni moral\u2014 del que aporten. Per a elles, el fort intervencionisme ha erosionat la cultura de l\u2019esfor\u00e7 i ha obert la porta a discursos woke<\/em>, animalistes o identitaris<\/strong> que, segons aquesta visi\u00f3, desorienten la societat. Alguns proposen tornar a l\u2019esgl\u00e9sia, al servei militar, a l\u2019escola autorit\u00e0ria i al treball sacrificat. Molts idealitzen el passat i reclamen un autoritarisme que consideren sanejador.<\/p>\n

I mentrestant, qu\u00e8 ha passat amb la publicitat i el consumisme uniformitzador? Les xarxes socials ho han substitu\u00eft tot<\/strong>. A trav\u00e9s de dades i cookies, van erosionant la privacitat i ens configuren com a individus integrats de tribus enfrontades entre si<\/strong>. La confrontaci\u00f3 es filtra en el nostre dia a dia.<\/p>\n

En paral\u00b7lel, en l\u2019\u00e0mbit de l\u2019estructura productiva, la productivitat manufacturera dona pas a la productivitat digital i intangible<\/strong>. Un m\u00f3n dif\u00edcil de classificar, fins i tot de nomenar: aplicacions, programaris, xats, algoritmes, n\u00favols, cercadors. Un univers sovint invisible.<\/p>\n

Aquests intangibles transformen radicalment el treball, la ind\u00fastria, els serveis i els vincles laborals. El treball deixa de ser el centre del sistema i \u00e9s substitu\u00eft per m\u00e0quines governades per algoritmes. L\u2019algoritme mana<\/strong> en la producci\u00f3 i en la vida quotidiana. I qui el controla aspira no nom\u00e9s a controlar la producci\u00f3, sin\u00f3 tamb\u00e9 els valors; \u00e9s a dir, la pr\u00f2pia \u201ccivilitzaci\u00f3\u201d. Un control simultani de l\u2019estructura i de la superestructura.<\/p>\n

Per als amos de la tecnologia algor\u00edtmica \u2014els anomenats tecno-cesaristes<\/em>\u2014 l\u2019Estat del benestar \u00e9s una nosa. El perceben com una estructura enorme, ineficient i opaca, sense rumb clar: una organitzaci\u00f3 que extreu recursos mitjan\u00e7ant una viol\u00e8ncia fiscal constant i ofereix poc retorn. Cal un nou Estat al servei de les noves tecnologies<\/strong>.<\/p>\n

Per als ide\u00f2legs de la intel\u00b7lig\u00e8ncia artificial, aquesta tecnologia ens portar\u00e0 abund\u00e0ncia il\u00b7limitada i resoldr\u00e0 tots els problemes. I aix\u00ed, diuen, s\u2019assolir\u00e0 de nou una coher\u00e8ncia entre la manera de produir i una nova \u201ccivilitzaci\u00f3 tecnol\u00f2gica global<\/strong>\u201d.<\/p>\n

Som en plena transici\u00f3. I els ajustos hist\u00f2rics no solen ser suaus. La digitalitzaci\u00f3 i la IA necessiten energia, aliments, mat\u00e8ries primeres i intel\u00b7lig\u00e8ncia humana: exactament els mateixos recursos que van sostenir la revoluci\u00f3 industrial. I aquests recursos, aleshores, es van redistribuir a cop de conflictes, guerres, re definicions d\u2019hegemonies i noves formes d\u2019intervenci\u00f3 p\u00fablica.<\/p>\n

Ser\u00e0 la societat actual capa\u00e7 de fer aquesta transici\u00f3 sense rec\u00f3rrer a la viol\u00e8ncia?
\nAquesta \u00e9s la gran inc\u00f2gnita. Potser tindr\u00e0 ra\u00f3 aquell guru de la IA que afirma que el gran repte del futur \u00e9s aprendre a conviure sense viol\u00e8ncia<\/strong>. I sembla que tenim molt a aprendre: potser la \u201ccivilitzaci\u00f3 occidental\u201d no va ser una escola adequada.<\/p>\n

\n

Font: educational EVIDENCE<\/strong><\/p>\n

Drets: Creative Commons<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

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