Agamb[1] explains in his discussed article the collective terror that power has imposed, the risk that the state of emergency will become normal management. Thus, the restriction of freedom imposed by governments is only to be assumed in the name of the security will of society. The loss of freedom is tolerated because of the need for good security. This is the exchange of authority: State apparatus offers “false” security to the individual, so that the individual accepts the restriction of freedoms and the loss of rights. of the United States of America, the United States of America, the United States of America, the United States of America, the United States of America, the United States of America, the United States of America and the United States of America.

If we consider coronavirus as a symptom of the economic order, it has become a metaphor for the hyper-liberal era in which we live. Symptom of discomfort of extreme neoliberal societies. As a consequence, the social isolation and distancing of society has been established, the political and social discourse that aims to control and discipline has been extended, integrating into society without great cracks, in a global way. We have internalized the commandment to be locked in between the walls of our houses, under the threat of any disobedience[2] being condemned not only legally, but also ethically. The risk of the derogation becoming a social norm has become clearer than before.

The coronavirus has shown us that the link between capitalism (technoscientific)[3] and democracy (privatization of democracy)[4] has been broken/destroyed. Democracy, an urgent need for regeneration based on the needs of the community. The symptoms tell us that the mirror of the Happy Neoliberal World, tailor-made by the elites, has already shattered (destroyed). The ego-dystonic mode of the symptom (Freud). If at first there was a false adaptation that made the malaise portable, it has now become unbearable, having broken all the false connections it endured. The pandemic has highlighted the unsustainability of the happy hyperliberal world. A small virus, all over the world, has revealed the lie and condemnation of the neoliberal world, to bring to light the stillness of the system that has caused the collapse. This small virus has created the need to question the structural conditions that have brought us to this. Because what each individual sees and is living through is the overdose of reality. The omnipotent fantasies of the neoliberal world can no longer be sustained for a long time. We are already in the phase of questioning the neoliberal subjectivity[6], that is, the time has come to question the type of subjectivity that has become functional to the financial order and the market system. If the neoliberal subjectivity has been sown, amplified and ruled for decades, all this for the benefit of the financial system of the markets, commercializing the identities and kidnapping the subjects. On this occasion, when the screen of the happy world bearing the neoliberal order has been broken/diminished, the excessive and irreparable effects produced have caused global anguish. Fear whitens the path of authority in the society of fear. The revelation has occurred when the cover has risen, and now we know the name of the disease that has caused the virus, we served the social order of the extreme savage capitalism that has led us to ecological collapse.

The overdose of reality caused by the virus, in that sense, can help us to take our cover away, to awaken the multitude of the world from fantasy and to see with our own eyes the cruel reality of neoliberal capitalism. We see with our own eyes that the crazy desire of those who feed the fantasy to bring humanity to other galaxies (through the way of approvals and robotization of humanity) puts us all at serious risk; or it realizes the serious consequences of the ecological collapse generated by those who have the power to use infinite energy. In the overdose of reality, power has shown us that it always acts in favor of capital, confining people and making them own public space, but at the same time protecting well the benefits of the powerful who will be able to sacrifice the lives of workers. Under the neoliberal guise has always been the Biopower of capital. And that disturbing force, the strategy of power, is feeding itself over and over again with war metaphors, reproducing false and interested social narratives, always in favor of the elites.

Michel Foucault studied the genealogy of biopower as a technique of governability. His research drafts the historical creation of security societies, controlling the vital processes of populations, birth, mortality, demographics and pandemics, as has happened on this occasion. The message of biopower is that societies, as a collective, are fighting the disease (metaphor of the war narrative). However, the concern of Biopolitics is not so much the concern for the common good of its population, nor the miserable protection that will be created, but the concern for a deeper fear. I mean, deep fear is the fear that an unknown virus will spread. Especially because it's a virus shared by all of humanity and, in part, fueled by overdose of information. Because this virus has been a living risk that can transform all the structural layers of the heteropatriarchal and technocapitalist regime. Suddenly, the privileged class heterosexual white man, hegemonic culture, is immersed in a viral risk environment. This vulnerability of economic odenu has more strongly activated all member states' security devices. 8

In particular, and yet, the SARS-CoV-2 pandemic is not limited to being a global public health problem, but is also a terrible social problem, an ethical challenge, an economic challenge, a geopolitical fact and a subjective fact. In addition to producing local effects, it will have particular consequences for each subject, provoking the conscience of the political individual. Instead of a blind obedience driven by fear, our voluntary quarantine follows the shared path of care and affection, trust, mutual help and community reflection, to put at the centre of life with dignity, is for now the strongest support and cure for community life.

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[1] The invention of an epidemic, Fiction of Reason. https://ficciondelarazon.org/2020/02/27/giorgio-agamben-la-invencion-de-una-epidemia/

2nd ”Inhabit disobedience: incubating insurrection in pestilential times (emergency analysis)”,

5. Gutiérrez, La voragine.net. Living disobedience in this context of a pandemic often means living solidarity among those at the bottom. From personal responsibility, it shows several constructive ways of living disobedience.

3. Technoscience is the main force of capitalism, the individual of technoscience is hybrid and complex, it is composed of numerous working groups and research networks: technicians, engineers, military, scientists, politicians, etc. Technoscience serves political and military superiority, it is synonymous with power and wealth.

4. Goikoetxea Jule, The Privatization of Democracy, Txalaparta, 2017

5. In this sense, omnipotence belongs to unlimited power. The all-powerful belief of many political leaders and businessmen, the "Savior" being of one country, often conceals blindness or powerlessness to see and perceive the other.

6. Merlin, Nora: Colonization of subjectivity, Letra Viva

7. ”From biopower to biopolitics”, Lazaretoa Maurizio, https://www.multitudes.net/Del-biopoder-a-la-biopolitica

8. “A virus and its military metaphors: grammar, territorial borders and economic strategies of biopower,” a summary view that explains the author in the conclusions of the work.