Summaries / Resúmenes - Studia Moralia

104 BRUNO HIDBERly as there is today. The primary reason is that compression ofspace and time allows the immediate comparison of diversecultures and diverse customs. 25The compression of space and time brought about by globalizationleads to the questioning and abandonment of oncestable and universal values. That is a typical peculiarity of thepostmodern era. We see it in the way time is now experiencedand lived only in bits and pieces, analogous to the rapid-firechanging images of mass media. Therefore everything carriesan ephemeral, eclectic and fragmentary character, with all theattendant insecurities. 26The fragmentation and the insecurities that come from thecompression of time and space have immediate significancealso for the way we consider and experience evil. If the transcendentalcategories of time and space appear fragmentary sothat the human person no longer possesses a coherent history,then neither will it be possible to assign concrete space andtime to evil. So some questions arise: Where does evil begin?Where will it end? Is the individual man its author or its victim?These questions are riddled with the fragmentary andephemeral insecurities described above. Evil seems to dissolveinto the global.Such a situation appears all the more precarious the moreone suspects that globalization does not tend to reduce theweight of evil, but to increase it. The economic and financialstructures of globalization do not attenuate the gap of injusticebetween North and South; rather they reinforce it. It has beenobserved that globalization creates not only a global village, butalso global exploitation.“Globalization, some argue, creates a world of winners andlosers… Rather than a global village, one might say, this is aglobal pillage.” 27 Responsibility for this increases insofar as new25Giddens, 30, 69-84.26Harvey, 284-306. Indicative of such insecurity is the reaction againstthe world of globalization with the rise in regionalism, particularism andfundamentalism. See Giddens, 66: “One might think that fundamentalismhas always existed. This is not so – it has arisen in response to the globalizinginfluences we see all around us.”27Giddens, 33-34.