The virtue of amicticia rules and chairs in the original Plato tradition the set of programmatic enhancements to which the integral training of Renaissance men of knowledge tend. It is a poignant and persuasive image regarding the value of honesty and audacity against the censoring strategies in the moral design of the "new man", who dressed with his recently acquired dignity -a dignity for which for example Pérez de Oliva plead in his famous Oratio, Diálogo de la dignidad del hombre- shows to everybody the path to his heart while exhibiting his interior openly, and proudly conscious for the first time of the contents that have built his intimacy, all of his soul.
Around one hundred or one hundred and fifty years later, in the times of the Baroque subject in which Baltasar Gracián and a constellation of Spanish behavior theorists lived, the dialogues around the amicitia, around the proposals to forge a man whose heart remains open and without nooks or crannies, have become outdated and unusable. They have become a set of ideals that the efficient praxis of the world has put in doubt, and finally denied.
The role of privacy and distrust is now promoted facing the blurred entity of "reality", and with fear towards the aggressive determination with which external causes manifest, due to which each singular potential becomes infinitely overpassed and obstructed by the obtention of the personal goals and self interest. This occurs among a generalized skepticism stemming at the end of the 16th century. The distrustful, following Lope de Vega's description, is now promoted as the new figure getting established in a very complex period from the point of view of politics and psychology. A time were what has been called "friendly policies" have majorly failed. The policies that precisely should help building civic communities and building a harmonic future that could subject the own good ("our own reasons") to the general or common good ("the State's reason"). Or putting it another way, we can consider that the new political situation in Spain in the times of those valid and the construction of a powerful courtier environment, the utopian project of a platonic harmony where the passions and interest of of men are ruled by a republic of reason vested by the wish of serving the common good, is no longer relevant. It is the opposite, the "own interest", the policy of interests, becomes monstrous and unbalanced immersing all courtiers -which from our perspective are all those participating in the simulated production- in a vertigo of intrigues guided by a strategy of concealment. These are at play in the maximum scenario. The political speech, transformed into a political maximum, like the title of M. Pelegrin's work stated, demolishes everything with its determinations and repertories of censorship and restraining orders. In the psychological realm of the new subject, this translates into an exponential grow of universal disgust and disaffection, that leads to disenchantment and, ultimately, disappointment.
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