In his work "The Epoch of Burnout," Han suggests that the structures of our society and the resulting maladies are undergoing a significant shift. He proposes that the evolution from a period focused on immunological challenges to one where neurological conditions prevail indicates a transformation not only in the fabric of our society but in the types of illnesses that confront us.
During the Cold War period, the world was divided by boundaries that were not only physical but also ideological. In this period, described by Han as the "immunological age," there was an imperative to distinguish oneself from others, and to identify allies from adversaries. The framework in question viewed threats as external, stemming from outside forces that required identification and neutralization. The paradigm in question not only influenced geopolitical strategies but also permeated various facets of life, shaping our understanding of health (consider the body's immune responses to viruses and bacteria) and interpersonal interactions (think about the concern over foreign cultural and ideological influences).
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Han suggests a shift from a society structured around rigid rule-following to one that is driven by the quest for accomplishment, marking a transition from a restrictive to a positive paradigm. While this might seem liberating at first, it creates a new set of challenges and potentially more destructive forms of internalized pressure.
A society defined by discipline was marked by clear distinctions and separations. People had to function within a rigid framework defined by regulations, legal constraints, and formal statutes. Han contends that this system was dependent on and generated negativity. Commands such as "No," "You shall not," and "You are obligated to" were indicative of an era when deviating from the norm could lead to punishment or seclusion. While oppressive, this structure provided a certain clarity - individuals knew where the lines were drawn and what transgressions would be punished. Foucault explored a period where institutions like...
Han argues that our present condition is marked by a notable shortfall – the loss of our ability to engage in deep reflection, endure idleness, or just be. Our mental well-being is undermined by a culture obsessed with achievement, which arises from our failure to disengage and establish gaps or "negative spaces" in our existence.
The modern age, marked by ceaseless pace and constant connectivity, seldom permits contemplative thinking. Our lives are marked by an incessant need to fill every moment with information, entertainment, or an overpowering urge to accomplish something. Han contends that the relentless influx of stimuli hinders our ability to partake in profound, contemplative thought, which is crucial for fostering creativity, gaining insights, and forming significant human relationships. Our ability to tolerate periods of inactivity, which might otherwise give rise to a fortuitous blend of...
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Han uses literary examples to demonstrate how the mental states have transformed across various periods, emphasizing the unique responses of individuals to the stresses and concerns prevalent in their own times.
Han regards "Bartleby the Scrivener" by Melville as a deeply insightful exploration into the mental state of a society overwhelmed by rules. Bartleby's gently resistant phrase "I would rather not" encapsulates his understated resistance to a system determined to shape individuals into compliant elements within its structure. However, Han contends that the withdrawal and despondency exhibited by Bartleby are markedly distinct from the actions of those who subject themselves to self-exploitation and internalized aggression. Bartleby personifies the resistance to conform to systemic demands, whereas an individual suffering from burnout often contributes actively to their own decline.
Han proposes a different viewpoint, one where a pervasive sense of fatigue defines the community instead of the bleak outlook tied to a society afflicted by burnout. The weariness in question does not originate from surrender or depletion. Fatigue that fosters intervals for reflection and nurtures authentic relationships among individuals.
Han distinguishes between the widespread fatigue recognized as collective exhaustion and the individualized form of exhaustion that singles out a person, known as burnout. People suffering from a form of exhaustion that is centered on the self are trapped in a loop of anxiety and weariness, while a shared fatigue known as "we-tiredness" cultivates a communal atmosphere of peace and unity. This pervasive fatigue does not signify weakness or capitulation; rather, it fosters a state in which individuals let go of their egocentric goals and open themselves up to the surrounding environment and...
The Burnout Society
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