&lt;p&gt;R&amp;eacute;sum&amp;eacute;&lt;/p&gt;

&lt;p style=&quot;text-align:justify; margin-bottom:11px&quot;&gt;&lt;span style=&quot;font-size:11pt&quot;&gt;&lt;span style=&quot;line-height:107%&quot;&gt;&lt;span style=&quot;font-family:&amp;quot;Calibri&amp;quot;, sans-serif&quot;&gt;&lt;span lang=&quot;EN-GB&quot; style=&quot;font-size:12.0pt&quot;&gt;&lt;span style=&quot;line-height:140%&quot;&gt;&lt;span style=&quot;font-family:&amp;quot;Times New Roman&amp;quot;,serif&quot;&gt;We live in times of&lt;i&gt; interregnum&lt;/i&gt; (Zygmunt Bauman), times of uncertainty and lack of empathy, times of social unrest, violence and excess, times when diversity is being violently asserted and protests all over the world are demanding that we care. Our lack of empathy is established as a new social order and a constant tendency in governmental policy-making. While it seems as the only effective form of governmental care, especially during the Covid-19 pandemic, is the state of emergency &amp;ndash; a state of siege, in which &lt;i&gt;biopolitics&lt;/i&gt; are replaced with &lt;i&gt;necropolitics&lt;/i&gt;, (Marina Gržinić), our current empathy crisis is determined by the fact that the old is dying and the new cannot be born (Antonio Gramsci), since nothing can blossom without care.&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p style=&quot;text-align:justify; margin-bottom:11px&quot;&gt;&lt;span style=&quot;font-size:11pt&quot;&gt;&lt;span style=&quot;line-height:107%&quot;&gt;&lt;span style=&quot;font-family:&amp;quot;Calibri&amp;quot;, sans-serif&quot;&gt;&lt;span lang=&quot;EN-GB&quot; style=&quot;font-size:12.0pt&quot;&gt;&lt;span style=&quot;line-height:140%&quot;&gt;&lt;span style=&quot;font-family:&amp;quot;Times New Roman&amp;quot;,serif&quot;&gt;&amp;nbsp;&amp;nbsp;&amp;nbsp;&amp;nbsp;&amp;nbsp;&amp;nbsp;&amp;nbsp;&amp;nbsp;&amp;nbsp; Ideally, &lt;i&gt;biopolitics&lt;/i&gt; are politics of care that regulate biological processes by implementing governmental technologies of maximizing life, while streamlining sanitation policies and strategies of improving social life (Michel Foucault), but actually &lt;i&gt;biopower&lt;/i&gt; appears to be sustained by a lack of empathy, dividing people into those who must live and those who must die and relying on racism and it functions to regulate the distribution of death (Achille Mbembe). In this respect, a lack of social empathy is a concrete result of &lt;i&gt;necropolitics, &lt;/i&gt;especially in the case of&lt;i&gt; &lt;/i&gt;racial discrimination since, politically speaking, race is not the beginning of humanity but its end, not the natural birth of man but his unnatural death (Hannah Arendt).&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p style=&quot;text-align:justify; margin-bottom:11px&quot;&gt;&lt;span style=&quot;font-size:11pt&quot;&gt;&lt;span style=&quot;line-height:107%&quot;&gt;&lt;span style=&quot;font-family:&amp;quot;Calibri&amp;quot;, sans-serif&quot;&gt;&lt;span lang=&quot;EN-GB&quot; style=&quot;font-size:12.0pt&quot;&gt;&lt;span style=&quot;line-height:140%&quot;&gt;&lt;span style=&quot;font-family:&amp;quot;Times New Roman&amp;quot;,serif&quot;&gt;&amp;nbsp;&amp;nbsp;&amp;nbsp;&amp;nbsp;&amp;nbsp;&amp;nbsp;&amp;nbsp;&amp;nbsp;&amp;nbsp; The lack of social empathy in the new era of surveillance capitalism (Shoshana Zuboff) designates different categories of socially differentiated humanity, condemning the &lt;i&gt;vagabonds&lt;/i&gt; (Zygmunt Bauman) &amp;ndash; those who do not have the same fluid mobility &amp;ndash; to a miserable existence. The contemporary society has gained a &lt;i&gt;liquid consistency&lt;/i&gt; (Hito Steyerl) to which our lack of social empathy determined a polarization condition of humanity, ranging from &lt;i&gt;vagabonds&lt;/i&gt; to &lt;i&gt;tourist&lt;/i&gt;, from the &lt;i&gt;liquid elite&lt;/i&gt; to the &lt;i&gt;criminalized poor&lt;/i&gt; (Zygmunt Bauman). &lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p style=&quot;text-align:justify; text-indent:36pt; margin-bottom:11px&quot;&gt;&lt;span style=&quot;font-size:11pt&quot;&gt;&lt;span style=&quot;line-height:107%&quot;&gt;&lt;span style=&quot;font-family:&amp;quot;Calibri&amp;quot;, sans-serif&quot;&gt;&lt;span lang=&quot;EN-GB&quot; style=&quot;font-size:12.0pt&quot;&gt;&lt;span style=&quot;line-height:140%&quot;&gt;&lt;span style=&quot;font-family:&amp;quot;Times New Roman&amp;quot;,serif&quot;&gt;This polarization of the human condition determined a coagulation of critical reactions in the art field, which are asking: Can art exhibitions create a context for reinstituting social empathy, can curatorial thinking welcome the vagabonds, support diversity and militate for equality? By critically addressing questions of &lt;i&gt;biopower &lt;/i&gt;and &lt;i&gt;necropolitics&lt;/i&gt;, contemporary art can establish a model of resistance against the symptoms of inequalities in the world, reinstituting the former role of the curator as caregiver and start planning for an aesthetic revolution, using artistic practices as manners of active involvement in the constitution of the creative &lt;i&gt;metapolitical &lt;/i&gt;project of a sensory community that holds the promise of a better world for both, art and life (Jaques Ranci&amp;egrave;re).&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/p&gt;