Arquivo para a ‘Information ethics’ Categoria
Towards a political ontology
20
Sep
Various authors talk about what power is,
from the classic contractualists (Hobbes, Locke and Rousseau), through the modern readings of Marx, Weber, Tocqueville, Bobbio and Norbert Elias, to Byung-Chul Han (psychopolitics) and Foucault (biopolitics), but Hannah Arendt went further by envisioning political ontology and completely escapes Hegelian thinking.
In her book from the late 1960s (and therefore Arendt’s Arendt’s maturity), she criticizes the “new left” which thought of Fighting a world threatened by nuclear destruction and dominated by large state, administrations and they would be responsible for violence and ultimately the essence of all power, she writes.
If we turn to discussions of the phenomenon of power, we quickly realize that there is a consensus among political theorists, from left to right, that violence is simply the most flagrant manifestation of power. ‘All politics is a struggle for power; the basic form of power is violence,’ said C. Wright Mills, echoing Max Weber’s definition of the state as ‘domination of man by man based on the means of legitimate violence, that is to say, supposedly legitimate violence. Wright Mills, echoing, as it were, Max Weber’s definition of the state as the ‘domination of man by man based on the means of legitimate, that is, supposedly legitimate, violence’”. (Arendt, 2001, p. 31)
For the author, following the Greco-Roman tradition, this concept bases power on consent and not violence, thus on a relationship of command and obedience.
The author notes that this concept is “a sad reflection of the current state of political science” (p. 36) and a natural identification of the traditional view of power and violence, since “power, vigor, force, authority and violence would be simple words to indicate the means by which man dominates man; they are taken synonymously because they have the same function” (idem) and this “virility” is often observed from Greece to the present day.
For the author, “power corresponds to the human ability not only to act, but to act in concert. Power is never the property of an individual; it belongs to a group and remains in existence only to the extent that the group remains united. When we say that someone is ‘in power’, we are really referring to the fact that they have been empowered by a certain number of people to act on their behalf” (p.36).
For the author it is necessary to review these concepts: power, vigor, force, authority and violence, since “violence would not identify any coercive act, but only that which operates, in the case of social relations, on the physical body of the opponent, killing him, violating him, in short, it seems to describe only the effective use of implements” (p. 37) and thus war.
Arendt speaks of “isonomy” where Chul Han speaks of “symmetry”, similar concepts, and so power is indeed that which “emerges wherever people unite and act in concert, but its legitimacy derives more from the initial being together than from any action that might then follow” (p. 41, with emphasis in my text).
What is needed is an action of “unity”, of “service” and, at best, as the one who serves the community and not the one who serves himself, and for this he will always need violence.
This requires an action of “unity”, of “service” and, at best, as a the best case scenario, as the one who serves the community and not the one who serves and for this you will always need violence.
ARENDT, H. (2001). Poder e violência. Brazil: Rio de Janeiro, ed. Relume Dumará.
Asymmetries, power and sociability
12
Sep
The Korean-German essayist Byung-Chul Han,
in his book In the Swarm, points out that only respect is symmetrical, the various forms of communication and power are asymmetrical, but this taken to the limit causes hatred, contempt and war.
Jacques Rancière, who wrote “Hatred of democracy”, points out that this theme has taken on dramatic contours today, but already exists in literature: “The author points out that rejection of democracy is nothing new, but it has new contours:
Its spokespeople inhabit all the countries that declare themselves not only democratic states, but democracy tout court. None of them claim a more real democracy. On the contrary, they all say that it is already too real. None complain about the institutions that claim to embody the power of the people, nor do they propose measures to restrict that power.
Rereading the literature, he recalls authors who defended it: “The mechanics of the institutions that enchanted the contemporaries of Montesquieu, Madison and Tocqueville do not interest them. They complained about the people and their customs, not the institutions of their power. For them, democracy is not a corrupted form of government, but a crisis of civilization that affects society and the state through it,” and so we don’t speak of a ‘crisis of civilization’ at random.
The discussion of the media influencing politics has been around for centuries, as has the fact that defaming opponents through situations that are not always true or even out of context is a common practice to try to impose an opinion in an asymmetrical way.
The fact is that we now have a more powerful medium that can potentiate these falsehoods and the new media are not just control algorithms or efficient Artificial Intelligence mechanisms, now a new technological approach, the fact is that we have to seek a balance, a symmetry from personal relationships to power.
You can’t apply laws unilaterally, or even make them to suit political situations, they must apply to everyone and if they change they must follow a rite and the appropriate institutions for this, trampling on powers, anticipating processes or making summary rites are abuses of power.
This is how we start with respect for opinion, for dialogue, for what is different, and arrive at the exercise of power with moderation and the utmost fairness, even if opposing forces confront the contradictory discourse, this must be done within the framework of legality and legitimacy.
On a personal level, overcoming stalemates, raids and personal differences with parsimony and respect helps to balance social relations, even if it often borders on offense on one side.
It’s not a heroic attitude, it’s a defense of coexistence, tolerance and social peace.
Rancieré, J. (2007). Hatred of Democracy. USA, NY: ed. Verso.
Joy in the midst of crisis
11
Sep
It´s possible to maintain joy in the midst of crisis,
economic difficulties and wars that threaten us? This is not about naivety or mere alienation, others prefer to think about maintaining their essential assets: food, health and safe housing.
Byung-Chul theorizes that despite the “difference” between Derridá and Heidegger (see our posts about Heidegger´s heart book) there is a structural affinity in their vision of mourning, which is characterized by the renunciation of the subject’s autonomy in Derrida: “No matter how narcissistic our subjective speculation continues to be, , it can no longer close itself to this gaze, before which we ourselves show ourselves the moment we convert it into our mourning or we can give up on it [faire de lui notre dueil], mourning, making ourselves mourn for ourselves, I mean, I mourn the loss of our autonomy, for everything that made us the measure of ourselves” (Han, p. 430 citing Derridá’s text “Krafter der Trauer”, strengthening of pain), this That is, they both have in common a vision of renouncing the autonomy of the subject, the “I” of idealism.
Here the important thing is not to let mourning work (let us remember the concept already seen in the posts about “work mourning”) it is replaced in Derridá by a game of mourning: “however, the happier the joy, the purer the sadness that sleeps in it. The deeper the sadness, the more it calls us to joy…” (Han, pg. 430-431), but Heidegger’s mourning, explains Han, does not kill death, trying to kill it results in something even worse: “ wanting to resurrect, violently and actively surpassing the limit of death would only drag them (the gods) into a false and non-divine proximity and would bring death instead of our life” (Han, pg. 431-432 quoting Heidegger).
Heidegger explains that it is “not a symptom that can be eliminated by psychoeconomic accounting. He does not have a deficient trait that involves work (of mourning).
This “withdrawn” or “saved” for which Heidegger’s “holy and mourning” heart beats is not subject to economics, this “saved” cannot be spent or capitalized, it is therefore that which is and characterizes renunciation, Han does not exemplifies, but we can think of humanitarian aid in disasters and wars, as it will characterize the identity of renunciation and gratitude as conceivable outside of economics, using Heideggerian terms “grievously bear the need to renounce” and promises the “unthinkable donation”.
A profound and wise phrase by Heidegger says, renunciation is the “highest form of possession”, it seems contrary, but we only really have what we can give because otherwise it is a commodity of exchange, and even more so renunciation becomes gratitude and “ duty of gratitude”, this pain increases and becomes joy: “the deeper the sadness, the more the joy that rests in it calls us”. (pg. 433), but it does not even become sublimation, which forces us to “work”, as it is the “inhibition of all income” and the “awareness of the emptiness and poverty of the world”.
Praise of misery one might think, is not a praise of moderate and continuous joy, different from the euphoria and ecstasy that is followed by depression, “the lack of the divine brings about mourning, goes back to an obstinate forgetfulness of being, in which Heidegger inscribes the divine” (Han, p. 433-434), but it is certainly not yet the biblical divine, but surrounds it.
The reward and joy of the Divine inscribed in the being, is that which renounces and gives, but knows that there will be a reward of receiving a hundred times more, not in goods, but in joy.
Han, Byung-Chul (2023) Coração de Heidegger: sobre o conceito de tonalidade afetiva em Martin Heidegger (Heidegger’s heart: on the concept of affective tonality in Martin Heidegger). Transl. Rafael Rodrigues Garcia, Milton Camargo Mota. Brazil, Petrópolis: Vozes.
The crisis of thought and war
09
Sep
The scenario of the world’s involvement in wars
is a difficult one. It is necessary to understand what lies behind it, as it is a daily confrontation between minds, souls and economic interests.
They reflect the crisis of contemporary thought, which is not only philosophical, religious or political, but also a loss of the foundations of what is human, nature and science itself.
Sloterdijk’s vision, expressed in his spherology in volume I Bubbles, shows that both the onto and anthropological phenomena are more essential than the relationship between subject and object, as they precede the spatial experience of Being-in (even if it’s not exactly what Heideger called In-Sein), which is the main criticism of contemporary idealism.
In the field of religion (and this can be extended to thought), the essayist Byung-Chul Han reflects that the “pathos of action blocks access to religion. Action is not part of the religious experience.” (Vita Contemplativa by Byung Chul Han, p. 154), so religion is also in a daily “war” that takes military warfare to the extreme.
The hatred that has reached Iran and its allied groups and Israel is linked to this idea, and also fundamentalism, which is different from orthodoxy, leads to the extremes of war.
While orthodoxy proclaims love and attachment to others, action leads to war and the destruction of what is different, nothing is tolerated that is not similar to the “model” of the ideal or the ideology that derived from it, dictatorships and oppressors proliferate across the planet.
The preparation of Iran and Israel for a total war without intermediaries, and of NATO with Russia, are getting closer and closer. Of course, common sense is always possible and knowing that everyone will lose, but the logic of war is that someone will always lose more, and that constitutes victory.
Russia’s approach to Kharkiv and Ukraine’s entry into Russian territory show that the war is one of conquest and thus reduces the possibility of a peace agreement.
Hope is always possible, and it is the resilience of the spirit and the desire for peace.
The universe was created
05
Sep
Whether or not the hypothesis of the creation
of the universe by the Big Bang is valid (there is the hypothesis of the multiverse) at some point it appeared, Heidegger’s category of dasein being there is very expensive, but this is essentially the human of Being.
Sloterdijk goes into this merit by writing: “Three hundred years after the death of the man who was venerated by his followers as the arrived Messiah, the Council of Nicaea established the dogma that the Lord Jesus Christ would be God of God and light of light, true God of the true God, begotten and uncreated—whatever that means.” (pg. 31), if the name of God bothers (and makes sense), creation was not created.
Recent photos from the James Webb Telescope intrigue scientists because apparently there was no slow creation, entire complex galaxies seem to be at the beginning of the Big Bang, and the force that moves them seems to be something truly extraordinary, unthought of by science.
As we said in the previous post, in addition to Jesus, for Sloterdijk also Socrates and Seneca must be examined, and they are historically close, he wrote: “What in common language is called “becoming human” designates, discounting extrapolations, a state of things that the Roman philosopher Seneca (1-65 BC), partly a contemporary of Jesus (4 BC-30 BC), for some time mentor of the young Nero [see] and, later, forced by him to commit suicide, revealed in the following sentence: sine missione nascimur — meaning: we were born with the certain prospect of dying” (pgs. 31-32).
Thus, one could separate the mortal from the important, but Sloterdijk thinks differently and writes: “Everyday levity is a mask for the timeless ghost of indestructibility; the preacher in Palestine and the philosopher in Rome take off this mask to testify that there is something indestructible that is not of a frivolous and phantasmatic nature.” (pg. 33), hence his disbelief in something “indestructible”, and the difference from the messianic preacher of Palestine is “resurrected”.
For him, Jesus distinguished himself in speaking: “but perhaps also just a fazn de parler [way of speaking] for “I” —, he came into the world, as he himself was led to say, to sign his teaching with his life.” (pg. 33), but his life was different as someone who came from another reality and knew it.
Thus he is trapped in seeing human realities as “ex machina”: “The man who called himself “Son of Man” spoke essential elements of his message from the cross, in which he ended up as deus fixus ad machinam [god stuck to the machine]” (pg. 33), but it is not, he will examine the writings of Ignatius of Loyola (founder of the Jesuits) and Hegel, but he is stuck with Hegel’s notion of absolute, because he does not admit the universe complex that we now see through James Webb.
Sloterdijk, P. (2024). Fazendo o céu falando; a teopoesia (Making the sky speak: on theopoetry), Trans. Nélio Schneider, Brazil, São Paulo: ed. Estação Liberdade.
Wars and their crimes intensify
02
Sep
Both in Eastern Europe and the Middle East,
violence against civilians increases and the war increasingly takes on global proportions with the presence of US and European forces.
Ukraine’s advance on Russia is met with multiple bombers of civilian regions by Russia, while Ukraine advances into Russian territory and tries to consolidate itself within this territory, suffering setbacks in the east where Russian forces approach Kharkiv.
On the border of Lebanon and the West Bank, Israel and Hezbollah exchange fire with rockets, Prime Minister Benjamin Netanyahu was convicted by the prosecutor of the International Criminal Court for crimes against humanity and war crimes in Gaza, Hamas on the other hand killed 6 hostages, four men and two women who were at the music festival, the scene of terrorism carried out by Hamas in Israeli territory.
The climate is one of total war, Israel has declared itself “at war”, there is an evacuation of civilians in Gaza, and several airlines have canceled flights to Israel.
The situation is quite worrying because it is increasingly a path of no return, a total war is increasingly possible, the Russian foreign minister spoke openly about the matter, last Tuesday (27/08) he said that “the The West is playing with fire.”
The minister and spokesperson directly threatened the USA by stating: “Americans unequivocally associate conversations about the Third World War as something that – if, God forbid, it happens – will exclusively affect Europe”, so he assumes that the possibility exists.
Certainly the warning is clear, and the situation of Ukrainian troops in an area of 1,200 km2 within Russia is not only a nuisance, but shows, at least occasionally, a military fragility of which Russia has always been proud, the country has never abandoned education warfare, which is even taught in state schools.
The world’s concern is the tension in the Middle East, unfortunately there is no prospect of disarmament and both Netanyahu’s conviction and the death of hostages by Hamas are fuel on the fire that fuels hatred and war. September, which begins, brings global concerns.
On the Eastern European side, it is possible to sew some truce and a path to peace, if Europe and NATO want, of course, and Russia admits the negotiation, with the recent defeats and the concern for its territory this can happen, but the involvement of several countries is very worrying, a clear sign of respect for Russian sovereignty is needed.
Peace must be desired and practiced by everyone, it is necessary to disarm spirits, the global climate is tense.
Inner life and happiness
30
Aug
We live in pure exteriority, modern man does not
know the interior life, he is projected onto things and actions, he believes he can extract from it what is missing internally.
Byung-Chul Han in his essay “Vita Contemplativa” [contemplation life] quotes a short story by Walter Benjamin “Do not forget the best” in which he recalls a little shepherd boy, “who is allowed, on “a Sunday”, to enter the mountain of his treasures, but with the cryptic instruction: “don’t forget the best”. The best means not doing it.” (Han, 2023, pg 33).
Reading Being in modernity, Han writes: “The crisis of the present consists of everything that could give meaning and guidance to life and is breaking. Life does not rely on anything resistant to support it.” (pg. 87), recalls quoting Hanna Arendt who claims to “find uncertain shelter in the darkness of the human heart” which still has the ability to say: “to remember and say: forever” (idem) and remembers immortality in this aspect.
When contemplating the being that has a temporal dimension: “It grows long and slowly. The current short term dismantles it.” (pg. 89) and quotes Niklas Luhmann about the (current) information: “His cosmology is a cosmology not of being, but of contingency” (pg. 89 quoting Luhmann).
But it remembers immortality translated in this crisis as: “The search for immortality, for immortal glory, is, according to Arendt, “the source and center of the vita activa.” Human beings achieve their immortality on the political stage” (pg. 145), but true immortality is the eternal.
Then Han writes: “In contrast, the vita contemplativa is not, according to Arendt, persisting and lasting in time, but the experience of the eternal, which transcends both time and the surrounding world.” (idem page 145).
Arendt admires Socrates, writes Han, “who voluntarily renounces immortality” (pg. 146) and thus remembers that even writing becomes vita activa, and creates a temporary immortality, which Han remembers that Arendt also sought when writing.
But it is not a question of abandoning the complement of the vita contemplativa which is the vita activa, what happens is that the “animal laborans” (as Arendt calls the modern one): “is ruining all human capacities, especially action” (Han, 2023, p. 149).
Remember that the capacity for action arises from thought “which is not irrelevant to the human future, because if we considered the different activities of the Vita activa [active life] in relation to the question of which of them would be the most active and in which of them the experience of the active being would be expressed in a purer way, then the result would be that thought all activities with regard to pure active being” (Han, 2023, pgs. 149-150).
So it is not from our outside that our bad actions come from, but rather they are inside us.
Han, B.-C. (2023). Vita contemplativa. Trans. Lucas Machado. Brazil, Petrópolis: Ed. Vozes.
Justice, ideia and thinking
29
Aug
The three words are important at a time of
great crisis in thought (what is), what is an idea, and the idea of justice or the just, explored by current thinkers such as Jurgen Habermas (we mentioned in a previous post on the issue of including Outro) and we quote in passing the two volumes of Paul Ricoeur o Justo (volume two published by Martins Fontes in Brazil) although the author himself says that it is an essay, he penetrates a deeper aspect, the question of truth and morals.
Reading the text, Inclusion of the Other by Habermas, clarifies that in philosophical terms, that morality in John Rawls, in Kantian terms, has differences between Kant’s original political liberalism and Kantian republicanism, which is how Rawls defends it, this would be enough, but there is a long analysis in Volume 1 by Paul Ricouer on justice in Rawls.
To understand Ricoeur’s book 2 it is necessary to understand that for the Greeks the first philosophy is that which for them, and the ontological resumption has to do with this, metaphysics as questions about Being, existence, the cause and the meaning of reality and physis (nature) must be placed prior to the second, aspects linked to logic and ethics.
Book 2 addresses what seems most essential in Ricoeur, although he confesses that it is an essay, its goal is “to justify the thesis that theoretical philosophy and practical philosophy are of equal levels; as none of it is first philosophy in relation to what Stanislas Breton characterized as the meta- function (I myself defended this reformulation of metaphysics in terms of the meta- function, in which “the maximum genres” of the dialectic of Plato’s last dialogues would be united and Aristotelian speculation on the plurality of the meaning of being or beings) “ (Ricoeur, 2008, p. 63) … but he did not speak (initially it was written in a conference) about this but rather about the two second philosophy.
His analysis is based “initially, thinking about justice and truth without each other; in a second moment, think about them in a way of reciprocal or crossed presupposition” (Ricoeur, 2008, p. 64) and this undertaking “has nothing revolutionary, it is located in the line of speculations about transcendentals…” (idem).
When approaching the first stage of the analysis: “I thought of Rawls’ statement at the beginning of Théorie de la justice: “Justice is the first virtue of social institutions, just as truth is the first virtue of theories” (pg. 65) and There the author takes up the ethical part of another text of his: Soi-même comme um autre, to “guarantee the eminent status of justice”.
The idea developed there is that this triad leads to “equity”, it is not the dualism between the Self and the Other (the next one also uses Ricoeur), “the triad belongs to the horizontal axis and does not consist absolutely in the simple juxtaposition between the self, the near and far; it is the same dialectic of the self. The desire to live well roots the moral project of life, in desire and lack, as marked by the grammatical structure of the desire… but without the mediation of the other two terms of the triad, the desire for a good life would be lost in the nebula of the variable figures of happiness… I would say that the short circuit between wanting a good life and happiness is the result of ignorance of the dialectical constitution of the self” (pg. 66).
The author formulates the idea of distance in these terms: “fair distance, a middle ground between the very little distance typical of many dreams of emotional fusion and the excess of distance fueled by arrogance, contempt, hatred of the strange, unknown. I would see in the virtue of hospitality the closest emblematic impression of this culture of just distance” (pg. 66).
Justice on the vertical axis, that of power and norm, is seen by the author as follows: “on the vertical axis that leads to the pre-eminence of practical wisdom and, with it, justice as equity, a first observation can be made regarding the relationship between kindness and justice. The relationship is neither one of identity nor difference; goodness characterizes the goal of the deepest desire and, thus, belongs to the grammar of wanting.
I consider the triad to be the self, the other and the distant, if also seen as a transcendent alterity, there is another “unknown” that can be divine and a carrier of messages, in network theory for example the “weak link” is considered fundamental , Ricoeur’s essay is rich, however, when returning to the question of the Kantian categorical imperative, which justifies political idealism, I believe that Habermas is correct in stating that this is the mistake in John Rawls’ consistent and very current “A Theory of Justice”. influential.
A part of the biblical reading can expand the concept of this distant as transcendent otherness (Mt 5,20): “Unless your righteousness is greater than the righteousness of the teachers of the Law and the Pharisees, you will not enter the Kingdom of Heaven”, which in the deontological sense one could say “you will not enter into the truth of justice”.
A part of the biblical reading can expand the concept of this distant as transcendent otherness (Mt 5,20): “Unless your righteousness is greater than the righteousness of the teachers of the Law and the Pharisees, you will not enter the Kingdom of Heaven”, which in the deontological sense one could say “you will not enter into the truth of justice”.
Ricoeur, P. (2008) Justo 2: justice and truth and other studies (in portuguese). Trans. Ivone C. Benedetti. Brazil, São Paulo: Martins Fontes, 2008.
Essence and linguistic turn
28
Aug
The dualism present today in human and
social relations, conceives the essence only as an analogy to Being, and this was lost in the Thomistic doctrine, becoming an onto-theology until the 20th century, that is, a theological vision that only has a dual relationship with the social being, only with the varied linguistics and phenomenology and with the reunion of the Other, non-Being is resumed not as a contradiction, but as the essence of Being.
The long discussion of the medieval period between realists and nominalists was based on a term little known today which was quiddity, which means that the thing the thing is, from the Greek hylé to the modern models of Heidegger’s metaphysics, where the thing that can be material or not, which was already thought along the lines of Husserl, his predecessor and teacher, who states that there is only consciousness of something, or of the thing.
There was a philosopher in the Middle Ages, Duns Scotto (1266-1308) who did not distinguish between the thing that exists (si est) and what it is (quid est), and theologically it was complicated because the thesis of Thomas Aquinas (1225 -1274) was by analogy, that is, the meaning of similarity between things or facts (Houaiss dictionary, 2009, p. 117), and religious people were always careful because in the 20th century Duns Scotto was accepted within Catholic Christian doctrine, making —he was blessed (John Paul II declared him).
Although called a moderate realist, he was already, in a way, a linguist and a precursor of the linguistic shift, also William of Ockham, his disciples worked on the issue of language, with the famous theme called Ockham’s Razor, more than simplifying the use of language as a way of overcoming the nominalism/realism dualism.
Scotto’s theory of knowledge, behind known distinctions distinctio realis (real distinction) and exists between two beings of nature, and the distinctio rationalis (distinction of reason) that occurs between two beings, but in the mind of the subject who knows, but breaks dualism by creating a third possibility, distinctio formalis (formal distinction), which occurs in the perceived entity and is neither real nor in the mind.
So in addition to his disciple William of Ockham, famous for the simplification principle called Ockham’s Razor, but in a way Descartes, Leibniz, Hobbes and Kant had their influence.
In times of pandemic, the fraternity of helping victims was much more important than the still uncertain debate about science and “beliefs” that this or that procedure is right, in hostile environments death was the winner, so dogmatists and authoritarians only got in the way, but this too was lost.
Thus, it is essential to regain awareness of the Being that we keep the Other in mind, without him, his essence and how he is for each man is neglected.
The being is important to turning the essence and new realism non dualism.
The poor and demagoguery
27
Aug
The easy speech, especially in times of politics,
is to appeal to the poor, the forgotten, the discriminated against, etc. for a while the populists even offered something to the population, income distribution policies and cheap credit, but the problem is that they don’t forget to supply allies and their own pockets, in addition to the public accounts that explode.
This happened in several countries in Latin America and the result is that the bill arrives and then we see the ghosts of authoritarianism and popular revolt come out, now they realize that this can also happen in African countries, the African National Congress ( ANC), Nelson Mandela’s party that freed South Africa from apartheid, lost the mayoral elections in Nelson Mandela Bay and also in the capital Pretoria.
South African President Jacob Zuma is involved in corruption processes and poverty and the economy do not work well there, so the population loses illusions about future promises.
Populism deceives with speeches, but in many parts of the planet, little by little, greater dissemination of facts is making concrete actions, honest stances and even more clear policies to lift the population out of poverty more necessary, Argentina was an example of this.
In many countries the homeless and unemployed population is increasing, even in Europe this is one of the sources of xenophobia, as people from poor countries do not refuse heavy work and lower wages, one gets the impression that they are “taking” the jobs of workers. locals, the demagogic analysis of something getting better is falling apart.
The threat of war can make this even more serious, because “tough” governments can be thought of as “necessary” at this moment, in short, a turning point is needed, and there is no way to do this without clear, sustainable and less populist policies to change the situation. scenario.
It is necessary to eliminate poverty in a radical and borderless way, welfare and immediate public policies are not enough, it is necessary to have a clear horizon where the dignity of every person is guaranteed, in addition to immediate relief from hunger, wars and endemic diseases.
The election of city halls and regional states, of course, has a more provincial bias, but it must not fail to consider a changing global scenario and a broader mentality, the world has been a global village for some time now.
Warning to politicians of all stripes, demagoguery’s days are numbered, change must be made.
