Mediatization, polarization, and intolerance (between environments, media, and circulation)

Mediatization and virtuality in human sciences: An announced crossroads 59 any other. Given the libidinal data economy (HAN, 2015), we move on to the historical figure of risk as a historical mediation of a real reduced to the notion of intimidation (BADIOU, 2017). As Vaz states (1999, p. 12), by calculating the future , we follow “the invasion of everyday life by science and technology, the new articulation between media and science, and the media legiti- mizing themselves by taking the place of those who in society warns of the existence of risks and proposes ways of circumvent- ing them.” In epistemological terms, therefore, we came to know that the current time management is its main alienation. They are epistemological operations that dedicate to a severe mod- ulation of the crazy empirics of a finally accounting real, from which emerges the most explicit articulation between the phe- nomenon of mediatization and the type of knowledge produc- tion that characterizes post-industrial economies. In any case, we are not talking about any mediatization, but that which en- genders knowledge as “management of daily life given life habits and the risks that are taken” (VAZ, 1999, p. 12) In other words, mediatization as a process that articulates a new type of knowl- edge production, intertwined with everyday life and in which, according to Paulo Vaz (p. 11), “the highest values ​[...] seem to be, in relation with oneself, well-being, prolonged youth, self- control, and efficiency; [...] values ​[that] imply care based on risk as a fund of negativity to be avoided.” In short, we speak here of mediatization as a phenomenon that circumscribes knowl- edge to the self-management of life itself. As stated by Agamben (2009), it is now the context in which men no longer see other historical purposes than their self-management. For this reason, the predominance of a type of intelligibility shaped by informa- tional flows, which reifies the belief that lived experiences can no longer be thought of, where the feeling that “events [seem to be] always ahead of the possibility of being interpreted by individu- als, as well as the social spill of technologies [seems] to be ahead of their interpretation by individual and collective forms of con- sciousness” (SODRÉ, 2014, p. 77). Therefore, circumscribed to the logics of result optimization, current epistemological prac- tices lead to the production of narratives increasingly marked by the absence of any type of exteriority other than individual improvement or organizational self-reproduction. As a result