Extract from a text that I prepared for my master's classes ..... It is important to note that social psychology is built from social constructionism, upon which there is a "reality", but there are so many such subjects and this is constructed through language ... The image of Philip (Mafalda character) is attached as a metaphor as I explain below.
Now with the French Revolution gives way to a series of political, social, economic and religious backgrounds that converge in what is called modernity, whose principles are reflected in human evolution. The epiphenomena are left behind, allowing the rational search for the cause is imposed to the facts, on the other hand, the productivity principle gives way to capitalism and it refers to the principle of efficiency where the achievement of targets is carried out using the fewest possible resources. Secularization involved delimiting the areas of knowledge and giving way to expert systems, in charge of perfectible and hypothetical responses (expert systems are those formed by a group of people or a lot of knowledge learned in a specific area), this principle includes the other three. The fact that all knowledge is hypothetical and dubious in principle leads to a further uncertainty, although in this case concerns with regard to rational knowledge, the certainty that in medieval times the church today we gave away, and there is no single answer to a phenomenon, if not this can explain it from different principles and ways, but it is not everything, even all these possible responses will not give us the truth, since they are mere hypotheses that any time can be banished and replaced by others, it takes a constant revision and reworking by expert systems. This process is called institutional reflexivity.
The result of the above guidelines together in the dynamism of this period, which although initially reflected in institutions, then transferred to the subject's experience to end in the self. It is for this reason that social actors must be proficient in the use of various coping mechanisms, one of these (and apparently most important) is the reflectivity, defined as the subject's ability to self-regulate, readjust and reorganize space and time in modernity are far apart, that as a result of globalization and the spread of interconnectivity, ie, the largest Internet access, cable television, telephone, etc.., allowing instant information regardless of geographical location where the event occurs and where the receiver (Giddens, 1997). This dynamism at the same time, he is immersed in a fragmented society, where large groups and neighborhood as families, peer groups, employment and educational spaces, among others, are in constant crisis. They are no longer strongly afiatada groups to which the subject could turn for shelter, because they begin to feel lonely and that loneliness, combined with the lack of emotional support, require the existence of a space to reflect and be heard, since the lack of it, may easily lead to depression, because today many, life is meaningless.
Currently the groups are formed mostly by shared interests and needs, such as playing football, who gather to play chess, voluntary groups, meetings of parents and guardians, etc., Being more frecuenre small groups and events. E spero this invited to reflect on who is going
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