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Semana 1B El estado origen y sentido — Transcript · YTtoTranscript

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Semana 1B El estado origen y sentido

UBAXXI · 1,304 words · 7 min read · EN

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Below is the complete, readable transcript of Semana 1B El estado origen y sentido by UBAXXI on YouTube. Read the full text, copy any part you need, or generate a transcript for any video with our free tool.

Hello, how are you? My name is Patricio Gómez Lavera, I am a teacher of the State society subject at U21. In this video we're going to look at the concept of the state, how it's created, and what we mean when we talk about the state. [snort] And first of all, what we have to keep

in mind is that societies, when they make the decision to create a state, do so because they have a number of needs. These needs are internal security and external defense needs. Those societies, when in ancient history a very long time ago they began to recreate the conditions of small and primary states, which are

the antecedents of our modern states, did so by renouncing individual practices such as self-defense and delegating power to a new structure, the State. In this sense, two responsibilities arise. First, finance it, and second, limit it to prevent abuses. State building involves defining its functions. Why do we want a state? What is our

expectation? What are we expecting that state to do for us? And we can summarize it in four fundamental functions. First, organize the defense, protect ourselves from external aggressions; second, regulate internal relations. to somehow generate a whole legal framework that regulates our relationships, our interactions in order to achieve peaceful coexistence. This brings us to the third point: reducing

internal violence, creating conditions of stability so that interpersonal violence does not interfere with the economy, with health, with the ability to generate entrepreneurship and organize. And fourth, to provide legal stability for economic activities. That is, someone starting an economic venture should have the stability of a stable legal environment that allows them to know

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that their venture begins with a rule governed by a rule and after a certain time that rule will continue to have the characteristics it had at the beginning of the venture, that there is no type of instability that hinders the development of that economic activity. Hobs explained to us that the state is the

result of a pact to end a permanent state of war. Without a common power, life is a war of all against all. The State controls the war and guarantees the material and legal security of those who live under its protection. But how can we define the State? The social sciences have repeatedly produced diverse definitions.

We will take the definition of the German sociologist Max Weber, which we consider to have become the most influential definition in contemporary analysis of the State. The State is the human community that, within a territory, claims for itself—and this is important—the monopoly of legitimate physical violence. There are two key elements. The possession of

a territory where, effectively, a monopoly of legitimate violence, as we just mentioned, is carried out and constructed within it. But what exactly are we talking about when we talk about the monopoly on legitimate violence? First, the State is the only entity authorized to use force. Violence is legitimate because it is regulated by laws created by

representatives of the population that lives there. that eh who lives in that territory. Other actors can only use violence if authorized by the State. But why is this important? Because legitimacy is precisely built upon the notion of control. We relinquish our autonomy and our capacity to exercise violence personally in a broader forum,

superior to our individuality, because we know that legitimate violence is regulated, controlled, administered and organized under criteria of collective good. It is not about relinquishing our capacity for individual violence so that others can exercise it for their own benefit, but rather we are building an institution above us that is controlled and limited to

the purposes for which we have designed it in matters of security and the administration of violence. When the monopoly breaks down, armed groups, guerrillas, and organized crime emerge, imposing their rules. State authority weakens and the very existence of the state is called into question. But this does not imply that the State is

neutral, that it is objective, that it is a creation apart from people. As a creation of people, it is neither neutral nor egalitarian and is managed by people like you or me, with tastes, tendencies, subjectivities, and perceptions. It involves power relations where some groups exert domination over others, and not permanently, in a

mutable way; that varies over time. The State reflects internal conflicts and fights between sectors with defined but different interests. So why do we obey the State? There is no effective state domination without acceptance. If people do not want to obey the State, the State will not be obeyed. Violence is not enough. It may work

for a while, but it will perform less and less over time. There must be legitimacy. Weber distinguishes three types of legitimacy. The traditional one, based on custom, on tradition, as Web says, the eternal yesterday, is obeyed because there is an understanding that it is the best for everyone, but not without anything forcing

anyone, it is simply part of the values and customs. There is a charismatic legitimacy based on the existence of a magnetic leader with whom we identify due to personality issues. Obedience is given out of trust and devotion. And the third, the legal and rational one. We recognize that our well-being depends on that law being fulfilled, whether we like the

how, the when, or the what of that law or not. Obedience stems from the written rule and from the awareness that compliance with that written rule is better than non-compliance for everyone. Therefore, the legitimacy of state violence is central. The monopoly on violence and legitimacy are completely inseparable. The monopoly on violence does not work

without legitimacy. It must be regulated, it must be accepted, and it must be legal. Institutions limit and control the use of power. And that heterogeneity that we talked about a moment ago regarding the State, is not only recognized because it is occupied by people with their own preferences and they occupy it for

limited periods of time, but because within the State there are several levels. There is the national State, the Provincial State in the case of Argentina, and the Municipal State. And each state body, each level of government has its own powers. The provinces manage natural resources, educational content, and in many cases specific health policies

; the municipalities manage waste and local taxes. Each level has exclusive and non-delegable powers. It is important to remember that there are stateless nations. Not all nations have a state and a state bureaucratic structure. For example, the population that wanders between Türkiye, Syria, Jordan and other Middle Eastern countries. Argentina formed its nation

after the State. First, a state structure was consolidated, and then national identity was built through public policies linked primarily to education, and secondarily to health. The State participates in the creation of national identities, but these change over time. The idea of belonging to a nationality changes from generation to generation, where each generation contributes a little,

adds something of its own that gives it meaning, that gives them appropriation of that idea of nationality. Modern nations, then, are historical constructs and are constantly being reformulated and changed. In conclusion, we can say that the State is a complex and heterogeneous construct. It exercises domination through legitimate violence and mechanisms for legitimizing

that violence. Interact with multiple actors and go through many internal conflicts. But their study is central to understanding contemporary social life . Remember that these videos are a complement to the texts that need to be studied to understand in depth what we are analyzing and studying in this subject. See you in the forums of 21.

Thank you very much.