Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

One can not confuse the present system in agony with legitimate forms of coalition, made from partisan programs or government programs, ways of creating governance in many systems of democratic governments worldwide.

The current Brazilian system, defined by the Brazilian sociologist Sérgio Abranches in 1988, therefore serves only for the Brazilian system and begins before the lulo-petismo (PT party and his chief), has become a way of managing the state in excuse relations between the executive and legislative power.

The recent denunciation of the Brazilian mega-construction company Odebrecht reveals scenes and mechanisms of how this was done during all these years and gradually reveals the true face of the interests of the State and the Brazilian people in the management of the country.

The consequences of this are still unpredictable, but it is true that conscious people want ALL involved to be punished, and there are few innocents in this whole lama.

This analysis, there are many others clear as the one that says that the social programs were important despite the crisis or that they were cause of the crisis, in my view both false, there is a Brazilian historical problem of the firmness of the institutions and their consequences for a stable future Of democracy and social progress (development and economic stability are important, but are of “neighboring” departments)..

Only a good definition of long-term institutionality can determine the possibilities for a country’s stable evolution in a chronic crisis that seems to have no end.

It is necessary to look at how Brazilian history has been characterized by the always turbulent coexistence of institutional elements that together produce certain recurring and often destabilizing effects.

These bases are easily seen in our republican tradition: presidentialism, federalism, bicameralism, multi-partyism, and proportional representation, but with the effects of small states where a deputy needs fewer votes than a larger state.

It is extremely naïve to think that this political-institutional institution has taken its stand by chance, still less fortuitously throughout our history, was thought by colonels and by the central power.

The contradictions of a social, economic, political and cultural nature that historically and structurally identify the process of our Brazilian social formation are ignored and neglected over many years of public policies to eradicate misery and to safeguard workers’ rights. People made it, in general, crumbs to “keep the people quiet”.

But we have certain important singularities in the aspect of long-term institutional stability, when we think of the social transformations that the country has undergone in the last four decades, and not two as some of the same presidentialism want of coalition, the structural degree of our society seems to be There is a consequent propensity for conflict.

With the United States, England and New Zealand being bipartisan systems, and deserving analysis separately, the representation of a maximum of 5 parties from Austria, Germany, Belgium, Switzerland, Sweden, Norway and Japan, with 6 parties: Japan, Belgium, Finland and Australia.

A maximum of 5 parties with clear programs could be an important alternative to political stability in Brazil.

The prophetic sense of these new days are there: mass dissatisfaction, new wars and new forms of nationalism, wars, famines and multitudes without homeland, but there is a positive sign.

Yes, the exhaustion of the productive forces, the abandonment of the disoriented masses and new forms of exploitation, the contempt for the older ones with reforms of the various forms of retirement on the whole planet also reveal a growing dissatisfaction, a cauldron.

Jesus’ comments on John the Baptist’s prophecy, and his way of assigning crowds also in a period of the relationship of the Roman empire to the colonies, among them Judea, and Jesus asked

John the Baptist lived in the desert, preached an ascetic and radical life, the biblical symbology that means lifeless places, but also full of hope in radical change, the Gospel of Matthew (Mt 11: 7-8), Jesus asks the crowd:

“The disciples of John departed, and Jesus began to speak to the crowds about John:” What did you see in the wilderness? A reed shaken by the wind? What did you see? A man dressed in fine clothes? But those who wear thin clothes are in the palaces of kings.”

The message is clear, it is not the men in thin, white-collared clothes, and they have found a “cane” agitated by the wind, a poor and a prophet announcing a new time, he will come, even if religious continue to make a fundamentalist reading , The new time is now and a new world is in management.

The childbirth will come, even if full of pain and difficulties, there will be a revival.

The metaphor of childbirth is important if we consider that our policrise, the term used by Morin to designate the present moment, is also the moment to be born something new, that inside the maternal-terrestrial uterus has no light and it is not possible to know how the unborn child will come.

Edgar Morin pointed out that the question of development, a term adopted in several countries to tell the way out of this crisis, in the book Introduction to Complex Thought said about this: “Development has two aspects. On the one hand, it is the global myth in which industrial societies achieve well-being, reduce their extreme inequalities, and provide individuals with the maximum happiness a society can afford. On the other hand, it is a reductive conception, in which economic growth is the necessary and sufficient engine of all social, psychic and moral developments. This technical-economic conception ignores the human problems of identity, community, solidarity and culture. ”

For those who still believe in the classic socialist revolution, says Morin in My Left, who questions the ideological paradigms still fashionable here in our “sad tropics,” I find a key idea for his policrisis on page 16: “An Invisible Component of Polycrisis Is the crisis of thought, “Morin calls polycentrism interdependent crises: economics, Western civilization, traditional civilizations, development, we are dealing with placebos the cancer of a decadent society,” then recognize the decadence and insufficiency of Social thought of this moment is fundamental for the birth of a new world.

It is necessary to rethink the thinking, to be able to move deeply in the structures, to ignore the multitudes, and to globalize the crisis there, precisely here is the possible meaning of this crisis, I believe as Morin: “favor economic, social, cultural , Everything that walks in the direction of the solidarity unit of humanity, “the rest is soccer fans, and even this one promises to settle after the Chapecoense soccer tragedy.