I venture to outline the fundamental features of what I think I can define the phenomenology of the masked man insummer of the 2021. These are considerations subjectively matured in these days, in the daily life of the small Ligurian town in which I am near Savona: however, I believe that they can reasonably be extended to the general behavior of the Italian population from Sicily to Trentino Alto Adige, from Calabria to Piedmont. .
Contrary to what most may think, there are not only two phenomenological and I would say almost anthropological modalities of which we are spectators this summer: we have the masked and the unmasked; the first walk proudly on the street and along the promenade with their faces open, showing their faces, that is to say what was already for Cicero the distinctive trait of the human being compared to animals that only have a snout. Then there are the masked people at all costs and in every context: we see them walking in a patently ridiculous way with their faces covered by the fetid rag, which immediately became the uniform of the new technosanitary Leviathan; whether alone or in company, spaced 2 km apart or even completely alone on the shoreline, they never renounce the concealment of the face, as required by the new therapeutically correct order. They feel responsible and bearers of a moral superior, without realizing that they are in reality, with all evidence, the perfect dummies of the new power, the subjectivities subjected to the prevailing iatrocratic regime, the subordinate and bleating sheep of the new flock administered by perfidious and cynical shepherds. without Borders.
Alongside these two categories just mentioned, there is a third one that must not go unnoticed and which, as I will immediately say, seems to me to be the decisive one: they are those who exhibit the mask, but keeping it now under the chin, now under the elbow , in any case not on the face; these are very particular subjects, which we could also call the undecided or, if you prefer, the perplexed. On the one hand, they feel the senselessness of covering one’s face en plein air, they know in their hearts that it is a manifestly absurd practice, devoid of any connection with the always praised medical-scientific reasons and perhaps even directly linked to the governmental ways of the new power. On the other hand, the undecided do not feel it, do not have the courage or perhaps simply do not want to have any kind of hassle: so they do not give up showing the uniform of power, albeit without showing it placed in its natural place. And this is why we see them always carry with them, on display, even if not on the face, the sacred mask, the one that signals that we are all sick, that the emergency is not over and that we all recognize ourselves as subjects of a power that asks us to wear its specific uniform.
If the unmasked reveal without mediation their unwillingness to bend to the senseless and renounce the freedom to show their face, as is typical of the free man, and if the masked are instead the ideal subjects of the new therapeutic order, the third category , that of the not masked but with a mask always close and clearly visible, is undoubtedly the most problematic and least easily framed. A category worthy of specific analysis, in fact. In the subjects who are inscribed in this third category there is evidently the readiness to liberation and to the great rejection of the new wretched power which requires us without face and without dignity; but this willingness is still afraid of showing off, it almost seems to fear possible reprisals by the sharp-eyed power, always ready to scold anyone who does not show the therapeutic uniform on his face.
Who knows, perhaps it is precisely to this third type of subjects that we must address, with a sort of new “guide of the perplexed” aimed at ensuring that the feeling of freedom prevails over that of fear, the desire to be free over that of fear. to be servants. Unfortunately, however, nothing can be expected from the first category, that of the masked always and in any case, at the sea or in the mountains, in the woods or on the heights: a category, mind you, that would be willing to wear a mask even if they were no longer there. the specific decrees to impose it and even when the virus no longer existed.
Incidentally, still remaining in the sphere of the phenomenology of everyday life, I saw with my eyes a few days ago a man leading his dog on the street on a leash: the scene was decidedly surreal, considering that the quadruped proceeded without muzzle and the but her master carried it … a world upside down, old Hegel would say. It would be really funny if it weren’t for crying!
Diego Fusaro (Turin 1983) teaches history of philosophy at the IASSP in Milan (Institute for High Strategic and Political Studies) and is the founder of the National Interest association (www.interessenazionale.net). Among his most fortunate books, “Welcome back Marx!” (Bompiani 2009), “The future is ours” (Bompiani 2009), “Thinking otherwise” (Einaudi 2017).