Modernidade, religião e globalização no Brasil contemporâneo: da complexa relação entre os efeitos da globalização e da modernização reflexiva sobre o neopentecostalismo brasileiro no século XXI
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Data
2018-04-20
Autores
Boaretto, Antonio Carlos de Oliveira [UNESP]
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Editor
Universidade Estadual Paulista (Unesp)
Resumo
Norteado pelo método analítico e interpretativo da Sociologia do Conhecimento de Karl Mannheim, o presente trabalho defende enquanto hipótese central que, no caso especificamente brasileiro do século XXI, as igrejas evangélicas neopentecostais apresentam um maior poder competitivo e de flexibilização adaptativa às profundas e radicais transformações socioculturais desencadeadas pela radicalização dos processos de modernização em tempos de globalização contemporânea do capitalismo, agindo nas subjetividades humanas (no “ego”), ao dar-lhes exatamente aquilo que lhes falta enquanto agentes competitivos: a força motivacional da fé para o agir social como potencial empreendedor “homem de negócios” bem sucedido, assim como da força do ânimo para ser virtuoso e vitorioso nos mercados concorrenciais cada vez mais acirrados, devido, sobretudo, ao sentido radical da ideia de conversão presente nas comunidades evangélicas neopentecostais. A força e o poder do sentido da noção paulina de conversão presente entre os neopentecostais oferecem aos seus fiéis um conjunto de respostas utilitárias e pragmáticas aos seres humanos que se encontram imersos e submersos nas sociedades narcísicas e hipercompetitivas do “ego”. Trata-se do poder de nascer de novo, do desejar ser outro, concedendo aos fiéis convertidos às expectativas com relação ao desenvolvimento dos sensos de autoconfiança no próprio “eu”. Logo, tratando-se de formas de religiosidades interessadas em contribuírem para a felicidade do indivíduo neste mundo, e não mais em um além-mundo ultraterreno. E, por isso mesmo, trata-se de uma forma de religiosidade dessacralizada. Paradoxalmente, no entanto, se as comunidades evangélicas neopentecostais apontam a presença do mal (por meio da personificação da figura do diabo) nas próprias relações sociais que foram degeneradas pelo individualismo excessivo das sociedades modernas contemporâneas (desde a ansiedade, vazios substanciais do “eu”, desânimo, vícios, uso de medicamentos psicotrópicos e psicoestimulantes, senso de autoculpabilidade pelo fracasso, sentimentos de impotência quanto a ser capaz e eficiente o suficiente para o cumprimento de seus deveres, divórcio, união homoafetivas e homossexualismo, depressão nervosa, etc.), ela não apenas efetua um diagnóstico da realidade social centrado na perversidade das figuras dos ateus, dos agnósticos, dos homossexuais, dos divorciados, das prostitutas, dos viciados e etc., mas, também apresenta um efeito terapêutico: o da negação da própria modernidade, por meio da anulação e não reconhecimento do processo de dilatação de novas demandas por direitos, construindo, portando, uma identidade religiosa potencialmente imunizadora e conservadora.
Based on the analytical and interpretative method of the Sociology of Knowledge of Karl Mannheim, the present work defends as central hypothesis that, in the specifically Brazilian case of the 21st century, the neo-Pentecostal evangelical churches present a greater competitive power and adaptive flexibilization to the deep and radical socio-cultural transformations Unleashed by the radicalization of modernization processes in times of contemporary globalization of capitalism. Acting on human subjectivities (in the "ego"), by giving them exactly what they lack as competitive agents: the motivational force of faith for social action as a successful entrepreneurial "business man", as well as for strength of mind To be virtuous and victorious in increasingly competitive markets, due above all to the radical sense of the idea of conversion present in Neo-Pentecostal evangelical communities. The power and power of the sense of the Pauline notion of present conversion among NeoPentecostals offer their believers a set of utilitarian and pragmatic responses to human beings who are immersed and submerged in the narcissistic and hypercompetitive societies of the "ego." It is the power to be born again, to wish to be another, by giving the converted faithful the expectations of developing self-confidence in self. Therefore, these are forms of religiosities interested in contributing to the happiness of the individual in this world, and no longer in an outer world beyond. And, for this very reason, it is a form of desacralized religiosity. Paradoxically, however, if the Neo-Pentecostal evangelical communities point to the presence of evil (through the personification of the devil's figure) in the very social relations that have been degenerated by the excessive individualism of contemporary modern societies (from anxiety, substantial emptiness of the "I" , Discouragement, addictions, use of psychotropic medications and psychostimulants, assumption of self-blame for failure, feelings of impotence as well as being able and efficient enough to fulfill their duties, divorce, union homoafetivas and homosexuality, depression and etc.) It not only makes a diagnosis of the social reality centered on the perversity of the figures of atheists, agnostics, homosexuals, divorcers, prostitutes, addicts, etc., but as they also have a therapeutic effect: that of denying one's own Modernity, through the annulment and non-recognition of the process of expansion of new demands for rights. Building, carrying, a potentially immunizing and conservative religious identity.
Based on the analytical and interpretative method of the Sociology of Knowledge of Karl Mannheim, the present work defends as central hypothesis that, in the specifically Brazilian case of the 21st century, the neo-Pentecostal evangelical churches present a greater competitive power and adaptive flexibilization to the deep and radical socio-cultural transformations Unleashed by the radicalization of modernization processes in times of contemporary globalization of capitalism. Acting on human subjectivities (in the "ego"), by giving them exactly what they lack as competitive agents: the motivational force of faith for social action as a successful entrepreneurial "business man", as well as for strength of mind To be virtuous and victorious in increasingly competitive markets, due above all to the radical sense of the idea of conversion present in Neo-Pentecostal evangelical communities. The power and power of the sense of the Pauline notion of present conversion among NeoPentecostals offer their believers a set of utilitarian and pragmatic responses to human beings who are immersed and submerged in the narcissistic and hypercompetitive societies of the "ego." It is the power to be born again, to wish to be another, by giving the converted faithful the expectations of developing self-confidence in self. Therefore, these are forms of religiosities interested in contributing to the happiness of the individual in this world, and no longer in an outer world beyond. And, for this very reason, it is a form of desacralized religiosity. Paradoxically, however, if the Neo-Pentecostal evangelical communities point to the presence of evil (through the personification of the devil's figure) in the very social relations that have been degenerated by the excessive individualism of contemporary modern societies (from anxiety, substantial emptiness of the "I" , Discouragement, addictions, use of psychotropic medications and psychostimulants, assumption of self-blame for failure, feelings of impotence as well as being able and efficient enough to fulfill their duties, divorce, union homoafetivas and homosexuality, depression and etc.) It not only makes a diagnosis of the social reality centered on the perversity of the figures of atheists, agnostics, homosexuals, divorcers, prostitutes, addicts, etc., but as they also have a therapeutic effect: that of denying one's own Modernity, through the annulment and non-recognition of the process of expansion of new demands for rights. Building, carrying, a potentially immunizing and conservative religious identity.
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Palavras-chave
Globalização, Modernização reflexiva, Patologias sociais, Dessacralização religiosa, Neopentecostalismo brasileiro, Globalization, Reflective Modernization, Social Pathologies, Religious Desacralization, Brazilian Neopentecostalism