WHAT DOES THE ...LIVING WELL--

[maria angelica sassone]

WHAT DOES THE " LIVING WELL "?

Rafael Bautista S.

probolivia

in which there is reflection on the meaning of a "good living "is the crisis of global civilization - modern world system . Modernity appears as a world system ( through invasion and colonization by Europeans , from 1492) , subordinating the rest of the planet as a center periphery of world domination : Western Europe. Since this center is unstructured all other systems of life and opens for the first time in the history of civilization , a process of global impoverishment , both human and planetary . It is a way of life , from the conquest and colonization of the New World , marks the beginning of an era that , in five centuries , has produced the largest imbalances, not only humans but also environmental. That is, a way of life to live , he must kill the time.
To cover this , it should produce concealing knowledge , the knowledge it produces, as a science and philosophy becomes, thus, in the formalization and sophistication of a discourse of domination, raised to the status of rationality: I live if you do not live , I am if you are not. The way of life that occurs does not guarantee everyone's life but only a few at the expense of everyone's life , and now , life on the planet.

predatory economy which derives from the modern project , capitalism not only produces the rapid impoverishment of the poorest 80% of the planet but destroy the fragile environment that enables the human life of this constant is found that resembles capitalism to produce must destroy. So the sentence of a Marx , environmentalist avant la lettre, is categorical : capitalism only knows how to develop the production process and technique , undermining in turn the only two sources of wealth : human labor and nature. It becomes an economy to death, and its civilizing project that objective , so that, for example, when the globalization process culminates in a mercantilizació n total , the very possibility of life , not of humanity but the life of the planet itself is threatened. Therefore, the finding of the crisis is not systemic , and is not cosmetic reforms but calls for a radical transformation . What is at stake is the whole life. that for five centuries, has established itself as the very nature of things, is now the obstacle to the realization of all life on the planet.
Those who choose this lifestyle, do not realize the seriousness of the situation in which we not only by ignorance but by the blindness of knowledge that causes unconsciousness. In this sense, the modern world-system generates a pedagogy of domination , rather than form , shape. Since there is no unconscious awareness . This awareness can only occur in those who have suffered and are suffering the disastrous consequences of this way of life : modernity .

Awareness of criticism to produce . The criticism, if you want to be critical, can only take as a reference point , the perspective of those who suffer the disastrous consequences of a system based solely on the exclusion , denial and death of his life , that is, the victims of this world-system : Indigenous peoples . They we observed ( in the systematic impoverishment suffering ) where we conducted this way of life . This is a place that has the virtue epistemological judge the system as a whole. The reference is crucial as the presence of an absence: the cry of the subject. But this cry the subject includes another cry even more radical: the cry of Mother Earth, Pachamama , where life originated . That is, life in a whole that screams. And that cry is only possible to be treated as human cry that is, the responsibility to transform the imbalance and irrationality of this project of death, is human responsibility. Mother delegated that responsibility to their children. And it's a scream, not only because it is desperate , but because the lifestyle in which we are mired makes it virtually impossible to hear , for the aporia that happens : in the era of communications, this is becoming less possible.

This is a way of life that makes us deaf. We are no longer able to hear , so they devalue human relationships , unable to listen to deprive us of humanity . The mercantilizació No human relationships makes it impossible for any qualification of our relations , all diluted in the quantification No individualistic utilitarian interests . The modern ego- ism is what blinds him responsibility , the individual, for their actions. Unable to take responsibility for the consequences of their actions and decisions , the individual works , unknowingly, in the destruction of all life, including his own . He becomes suicidal. All exclusively pursuing their particular welfare , assist in the malaise. Every desire collides with another, so that relations oppose absolutely. Without community , individuals are condemned to the solitude of a being that becomes a prison. Human beings are atomized , society appears .

This amounts to a joint continuing imbalance , it is based on the deployment of a freedom to be , you must cancel the other freedoms. Society is the level of the individual without a community , is a development that does not develop, a movement that does not move , whose inertia is to wear it is to remain always in the same place, but depleted. Its mobility does not begin to appear as the character of an era that should always change to no change. For that produces changes that do not change anything. Fashion is a reflection of the character: the new is not new, but variations of the same. The loss of a sense of meaninglessness of life produces the surface change : you change the forms are still the same as always , there is exaggerated makeup of a society , not to show it is rotten , you must continually deny the possibility of be seen in the eyes . Is blurred vision, no substance and knows how to look only serves to appearances, the society becomes a world of appearances.

The finding of this anomaly produces disenchantment, but also a grim lucidity . For if the human being is one that must be what it is becoming ever, the inability of transformation becomes in resistance and denial of real change. The conservative trend begins to manifest not just in the old but young . No change means , therefore , affirm the self and its certainties, close to each opening . The conservative trend is that states the prevailing order and begin to prosecute all those who did cast changes.

If the desire for change does not disrupt the established then that desire is tolerated, is more desired, because the system always requires reforms that suit the circumstances. But if this desire to pursue a total change , then the reaction does not take long to appear. If lifestyle is what needs to be changed then there is another lifestyle change . If what is at stake is life itself, then reflection on what life is , it starts to make sense.
If the senses are diluted then we need to equip ourselves with a new sense, that makes it possible to live : not the meaning of life is no life worth living. precisely What happens in the modern lifestyle , whose senses are diluted in pure form without any content. The world of appearances essentially deprives us of life. You learn to see only the appearances , so that the essential substance and disappears from view. Unable to realize what really matters, our lives begin to be irrelevant . We move on the frivolous and superfluous. But that movement is not a real movement , for a real movement necessarily implies a movement of consciousness , but the frivolous that moves are only the things , goods , humans being mere carriers of these : the movement of things is the ordering of human movement. Humanity is devalued in the fetishization . If consciousness begins to lack of movement then advents mental retardation. Apathy is a reflection of the inability of movement of consciousness . Laziness does not want to move from its place, but is prepared to mobilize their anger, so to return to their initial lethargy .

Therefore, the force is a demonstration of power but the lack of it . The real power is that it will. Will not need to determine a strength. Its strength lies in the ability of projection that you have. Project means exposure , show what you are capable , persuade and convince. The pure power of it doing nothing , their only exposure is to be shut down. Shutting down the other closes itself.

In a colonial situation , the closure of the individual is the realization of the closure , as the country has occurred. Unable to project their own development , we condemn ourselves to depend , that is underdeveloped . The closure is inability to be subject. Who does not face the challenge of being subject to be condemning foreign development .

A digression. Bolivia has been a dream projected always on the verge of death. Even as a dream has never seen the light of day , because at birth , dreamed over and over again , has not only killed the creature, but also the Mother . Death in the dream , is not definitive , is a variant that shows the dream to project its meaning. But the dream not only projects variants, also draws on its reinvention and , between them, is the image of flight, the exhaust ( of death) .
Escape, in this case means " is faithful to keep waiting , the waiting is the one with hope and the hope remains that has not lost faith : mother and child are the possibility of the impossible. They are the life that illuminates life and gives meaning to the persistence of life. Who rises to the mother and child is one who takes responsibility for preserving life, because life is threatened and the threat is precisely that which is put in place of God and seeks to decide who lives and who dies. Who bet on the life of the mother and child, faith in life in an eminent sense , because all life is threatened, but always the life of the weak . The powerful is he who says his life at the expense of the lives of the weak devalues life to the pursuit of other lives, so that the affirmation of his life , means the denial of the other . This statement must necessarily be claimed divine in some way , mitigate its finitude. Resorting to the idolatry of power is not just a manic recurrence , is the very foundation that insures the life and death can be distributed in bulk. Who decides who lives and who dies is none other than God and man , which is put in place of God, never to commit murder, only debt charges imposed his divinity to other mortals .

possibility of life , in this case, the child , he , in turn , is the sense of this possibility. The sense is that can be designed , once the possibility is assured from the sense is that you can conceive what is to-come , the future. The Mother is also present, is the nutrient , the lap that seeks to life , which is why the mother is a symbol of the earth, Pachamama. The land is now but, as is now present in the past: the projection from which all makes sense. Betting on the life of the mother and the child is to go for the continuity of life, to make possible the continuity of life.

But the powerful considers the life of all as an impossibility and seeks, by all means , show this impossibility as real. In modern parlance , the recurrence of this principle is manifested in the economic principle of non- feasibility or infeasibility political principle . Any project that aims to ensure everyone's life , and of these , the life of the weakest is therefore (from the legalism of power), impractical and unworkable , because secure life as much as to relativize the very presence of power. Because only when exercising power under his control and while he does not feel threatened his life, no sense that exercise. That is the dialectic of master and slave. Is the circuit by which all domination is reproduced ad infinitum, because there is no way to break free but who seek another master. Under this dialectic any release is not real but an illusion , because under the logic of power and dominion, freedom is a euphemism for another domination is possible.
So the commitment to a new lifestyle disrupts everything and produce the fierce resistance of the ballast remains conservative in a process of change. The conservative trend in this regard, not only in the other lane but itself . The transformation is not processing carried n n subjective , ie processing carried n the subject , it is not real n processing carried . The change has, thus, accuracy : a structural change of transformation : the colonial state to multinational state. The subject of this alternative change results from an awareness: awareness made history . Can only project future from his memory made aware , that is, produce a coherent policy with its own history .

In this context , the alternative before us , projects its meaning as something whose content is marked by our own horizon of meaning . What is sought is not something that comes from outside but something that has always been among us. The blindness was not to have ever produced adequate knowledge to realize that the answers are not outside but inside , that the questions we did were false questions because they were questions that were deducted from our problems, but a blind acceptance of what is thought out. Prisoners of subjective colonization , we never knew how to deploy a way of life that ensures the life of us all prisoners of modern glow of the goods , we also devalue , even in our misery , to desire that which we subjected , as a nation and people.

Nobody ever taught us how to " live well. " Because who could have taught us that, were those who had the actual weight of structural submission on which depositábamos the consequences of our addictions , be inserted into the globalization represented , and represents, "die like dogs for others to eat like pigs . " To look in there to learn to no longer look solely outside, which indicates a propaedeutic , not only be aware but self-conscious. Moving from awareness to self-consciousness means , pass the desire to change what it means to effective change.

The " Live Well " is a model that , as a goal, gives meaning to our journey the process. To what we tend , not an invention lab and desktop but as a substance that remains in all our struggles , not only as a native liberation struggles but as it has become possible even to them: the indigenous emancipatory re -turns . So the model survives the horizon : the sumaj q'amaña . The q'amaña , living, is qualified by the sumaj , ie it is not a life either but the qualitative of living. So the sumaj not only sweet but what is good , that is, life is measured in an ethical manner and aesthetic. A good life is lived to the full moral and full of beauty. So through the whole set of habits and customs. This is an inherent regulation to the same fact of life, not just as animals but as real human beings.

Recover our sense horizon is not, then a return to the past but to recover our past, provide it with content to present from the past as memory enhancement acting . The running time line of modern physics is no longer useful , which is why we need a revolution in thinking , as part of the change. The past is not what is left behind and the future is not what so inert , we advents . The past becomes more conscious, more likely to generate future. The problem of history is not the past but the present , which always needs for the future.
This in which we live is that demand, because we are able to produce self-awareness , not only national but multinational . The national revolution failed in 52, would now be possible, but not as national but as multinational . That is, we've been producing , ultimately, no longer responds to demands corporate sector or even individuals, as is always a nation, but, the qualitative nature of this transformation ( the first process of decolonization n -century radical XXI) would show the fundamental contradiction in this modern age , as a true diagnosis of a planetary status for life or capital. What this means: life or death.

To live life to have meaning , this project can not be lacking , but the project is not something private , but what is projected as a community, in this case, as a community in the process of liberation. The sense of liberation means scupper any relationship of domination. " Living Well "would mean : to live in truth. So , who " lives well " walk "the path of the righteous " , the Qapaq ñan . No structural change is The transformation processing carried also a personal : having the ability to be and act as a subject. Therefore: it is subject interacting with the other as subject, the absolute recognition of the absolute dignity of others. " Living Well "would be the way to behave like Che said : As a changed man , able to feel in their own flesh the outrage committed against a brother on the other side of the planet. The "new man" would no longer be prescribed as the educational model : an intelligent being. The new man is a human being just and liberating. So the process of transformation is continuous , because his condition is not stay in a dormant state but a stubborn appetite for transcendence forever.
Thus, the " live well " , he projects a sense that provides the why of living. From this it follows the way of living . Of establishing a normative standard . No one lives to live but we live so methodical, organized fashion that is a real life . Walking in truth is to walk in righteousness, so it's not a walk either. It is the responsibility of walking in the example. The policy may now be transformed , the dirt that obscures any attempt to release as a liberating process of purification of any claim to dominance. The critical capacity of this process is the ability we have of self-criticism.

The "good living" is not derived from a metaphysical value imposed on the present situation. It appears from the history and life-world itself as a presence of absence: the impossible for the colonial state , justice is what allows processing carried n. The north of the transformation n is indicated by the absence of this in the cry of the victims. Their cry is always pointed to the sky where screams. The impossible on earth is projected as a utopia in heaven. The Alajpacha , epistemologically , we turn to qauquipacha . From top to further in terms of utopia. The heavens , in this sense , become the locus epistemological knowledge. The presence of that absence is established, so in terms of utopia. Projection that is ultimately projected from the story made liberating content consciousness . So in the " live well "in its projection, overnight all those to whom we owe this privileged position .
In this heaven not only the pain overnight , overnight the dreams and hopes , the death of those who gave all they had , so that we could all have what they never had them. Their struggle is our struggle now . Our responsibility is also to them , that is not also his death a pointless death. Is no guarantee that successful conclusion of this process , which is why we need to turn our attention to our strength of our martyrs , to be faithful to that given to us by their lives. Now it's our turn. So join us. Because we are community, to restore a sense of community , has returned to us a sense of humanity . Our struggle is for life , that's what makes us more united , more just, but also more responsible , ie , more human. we should be grateful : the historic opportunity we have to redeem , not only a country but to humanity in general. So if we do not develop this our process of transformation , we will be deprived , for us and the world , the possibility of a better, more humane and just . Of our success or failure depends , ultimately, the success or failure of the entire planet . If all life is in danger, not good enough to produce for us an ark to save us. Salvation, or is everybody or to nobody . There is no subject without self-consciousness. This leads us to show the world our word : the fight for Mother Earth is fighting for humanity, this fight is the one who takes responsibility for a life in truth and justice. " A world fit all "is a world where everyone can live with dignity , that is, where is the north q'amaña sumaj any policy and any economy. So we are at the time of Pachakuty (or Messianic time .) Ours is now a historic opportunity to produce that which we inherited from our martyrs: a fairer world . If the modern West is not ever made by mankind and the planet , we now have to take care of that. Our struggle is not particularly deep but universal. The responsibility is now ours. Therefore: the best years of our lives , is what comes to us from now on.

La Paz, December 4, 2009
Rafael Bautista S.
author of "Think BOLIVIA COLONIAL STATE TO STATE PLURINATIONAL "
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[Myriel RAouine]