The process of subjectivation of an object is linked to the personalization of socially valued content. It refers to the relationship between the objective and the subjective, the transition from the external to the internal of the individual's psychological qualities, which is explained by the Vygotsky's genetic law of development. It postulates that every psychological process appears twice: first in interpersonal relationships and then as an intrapersonal domain.
The Internet constitutes a mass, the ideal space in which a conglomerate of people converge, the majority with a common purpose. Freud in 1948 in his work Psychology of the masses and analysis of the self, characterized the mass as the set of particularities that individuals share inside and that in turn allows them to link and communicate their ideas with each other.
In order to consider the Internet as a mass, it is essential that the members that compose it have interests related to the same objective, experience feelings in the presence of a given situation and show in a certain way the ability to influence one another.. To the extent that this mental homogeneity is more energetic, with greater ease and strength the psychological mass will be constituted..
This constant exchange of thoughts, symbols and knowledge, in this role play that constitutes the Internet, offers the possibility of establishing subtle and naive equalities between individuals. When the process of subjectivation of the Internet is established, it begins to form part of the psychological senses, specifically as complex psychological configurations.
In this way, the regulation and self-regulation of behavior will be nuanced by the relationship that the individual establishes with the Internet, in addition to the significance and importance that it provides to the qualities that it has subjected to the object. One of the essential factors to analyze and think about the process of subjectivation of the Internet is summarized by the age period in which the individual is, since at each stage of psychological development changes occur that modify the functioning of the personality.
In 2009, the Pfizer Foundation carried out a study which revealed that in Spain 83.7% of families had Internet availability at home, highlighting that young people between 17-20 years of age were framed as the largest consumers of that service. Youth is among the periods of development in which the individual remains in greater contact with the Internet. One of the spheres that becomes more important in youth is affective-motivational. It includes complex psychological formations such as ideals, self-worth, world outlook and meaning of life, moral development, and professional motives and interests. These formations, together with other psychic contents, are those that promote a relative independence in the subject from external influences..
Being immersed in a mass with the characteristics of the Internet will cause the individual to place himself in conditions that allow him to suppress the repressions of his unconscious tendencies. This issue is of vital importance in youth, a moment characterized by the consolidation of the main acquisitions made in previous development periods and for the main task facing the young man: lto self-determination in the different spheres of life.
The young man is eager to possess an ideal version of himself that contains many more positive characteristics or virtues, than defects, and cyberspace offers him this opportunity. In this search for ideals and moral development, the virtual environment plays a facilitating role so that the individual has a second Being or multiple identities in order to achieve contact with another subject.
In his eagerness to meet his ideal, the technologies of the self, what will you call them Foucault, allow individuals to perform on their own or with the help of others, a number of operations on their body, thought and behavior, in order to reach a certain state of happiness, wisdom and immortality.
Technologies of the Self are aimed at affirming individual subjectivity. Virtual social networks are framed as the most effective way to be done through the approval or praise of the image, through actions, comments or love insinuations. The subjectivation of the Internet implies the self-construction of subjects. The individual appropriates this technology in the direction of acting on himself and directing it to produce some effect on others..
The easy way to access and be done through the web is in many cases a fraud. The user must lie about certain defects or act through his other Self, created precisely to participate in the role play of social networks. The individual is unable to realize that he is relating and issuing messages from a position of someone who does not exist, but as long as this attitude brings benefits in communication, social relations and popularity, it will be impossible for him to be able to recognize himself and reconnect with his self.
The subject-user is redefined and from his new self he establishes the type of interaction that suits him best with the rest of the subject-users of cyberspace. Wrapped in the networks of the mass, it thinks like it, moves towards where it is and acts accordingly. You do not see others trick you with similar tricks. The Internet not only engenders deluded subjectivities, it is also vulnerable to addiction. Communication mediated by technology has become the central place for the management of bodies, feelings, emotions and subjectivities.
Subjectivation denotes both the becoming of the subject and the process of subjection. An individual feels autonomous only by being subject to a power and therefore this subjection implies a dependency. Individual development implies relationship with objects, that is, subjecting them. It is in this constant becoming that the object transits from the external to the internal of the psychological qualities of the individual., that not only manages to subject a certain object, it also begins to be dependent and subordinate to said object.
Once the subjectified Internet object and the individual maintain a relationship that leads them to form an indissoluble part of that psychological mass. The relationship that was initially established under parameters of conformity and personal satisfaction will lead to a relationship of submission and subordination. The Internet has the potential to penetrate any sphere of daily life and it is the subject who shapes it, endowing it with their personal characteristics..
Georgina Remondino affirms that virtual social networks as part of the Internet, are framed as power technologies guided by the principle of "Show yourself". The rule is that the individual performs the precept under the rule of achieving it on his own. The source of power becomes invisible when technological tools are offered as friendly and capable of being manipulated by the subject of free will..
A clear example is the expressions that an individual makes on a site within a social network. Evocations are embodiments of the various ways of constituting oneself within social relations that regulate what is said, what is demonstrable, what is communicable by that subject in the public space of cyberspace..
Internet, virtual social networks and their constant communication flows have caused us to experiment a new way of representing ourselves, others and reality. From it there is also a new way of governing and therefore of exercising control over people.
It is very difficult to think of the Internet as a benefactor of the development of ethically and morally strengthened subjectivities. Among other factors, this is due to the fact that the network of networks is an expression of an era that has stopped recognizing the alternative of another society and therefore believes it is absolved of the duty to examine itself in order to demonstrate the validity of its assumptions.. Within this scenario, the media, the Internet and virtual social networks in general, participate and influence the creation of an ideology that does not promote reflection on ourselves, or on the polis in which we live.
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