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By Luis Brunati
If we continue to attack the planet, and according to Frenner's statement, on January 1, 2014, the "sapiens sapiens" will enter the year 96 of our countdown, in which, much less than half would be "true comfort ”, since climatic problems, land, air and water pollution, the energy crisis, social problems and overpopulation will make subsistence beyond 2050 dramatic, that is: within 36 years.
Society seems to have begun to value ecology. Words reserved for a few specialists only 20 years ago, today they have a very concrete meaning for vast sectors. Today, environmentalism, sustainability, ecosystem, biodegradable and many other concepts are part of the current language, which could be read as a social awareness of the problem. However, it is easy to see that these terms are being better used to promote sales and accelerate consumerism than to reduce them.
The ecological argument is used today to sell more cars, air conditioners, light bulbs, dishwashers or more of whatever, achieve television rating and generally promote consumption. In other words, and except for honorable exceptions, even among those of us who share an ecological perspective, a position in that sense seems to predominate over a coherent attitude in the facts regarding consumption.
Proof of this is the massive attachment of the citizen to economic growth indicators as a standard to measure the success or failure of a management or decide the vote. Comprehensive code of the entire ideological arc, even for left-wing economics and politics, supposedly more oriented in defense of the environment.
It could be said that we are increasingly aware that we are facing a serious problem, without being able to assume it as our own. Responsibility seems to always be alien. New threats
The Swedish Nick Bostrom, director of an interdisciplinary team at the Institute for the Future of Humanity at the University of Oxford, has recently joined the idea of the possibility that exists "that this is the last century of humanity." In a report released recently by that agency, Bostrom points out that risks considered extreme until recently, such as natural disasters, the impact of an asteroid, earthquakes, the danger of nuclear or bacteriological war and issues of the kind that they tend to worry us about the future, they are not very serious in the face of the risks of genetic manipulation. "We are at the level of children in terms of moral responsibility, but with the technological capacity of adults." Sean O ’Heigeartaigh, an expert on molecular evolution, has been crude about the experiments in dismantling and rebuilding genetic structures. "Most likely they do not intend to do something harmful," but the risk of an unforeseen sequence of events being triggered is enormous, since humans are producing at a dizzying rate modifications that nature, an expert in evolution, performs in hundreds or thousands of years.
The interaction of artificial intelligence with the outside world is another of the fears of the experts gathered at Oxford. This computer "intelligence" can be a powerful tool for industry, medicine, agriculture or the management of the economy, but it carries the greatest risk that mankind has ever experienced.
"This is the first century in world history in which the greatest risk comes from humanity," notes astrophysicist and current British Astronomer Royal Martin Rees.
"With any new technology there are advantages but also risks," he observes. "It is a question of scale: we live in a more interconnected world: more news and rumors spread at the speed of light. Therefore, the consequences of a mistake or terror are more disproportionate than in the past." "This is not science fiction, or religious doctrine or bar conversation: there is no acceptable moral reason not to take it seriously."
The lost conceptuality
The social sense has been lost. The struggle for the 8-hour day that began in the 19th century was based on the rights that society and the proletariat assumed as their own to participate in the benefits derived from machinery, industrialization and the benefits generated by the human brain. In other words, the struggle for the 8-hour shift is concrete evidence that the special capabilities of the human species were assumed as a collective good. Sapiens sapiens had been able to create machines to till the land, to carry out heavy or painful work and the human conscience felt intimately convinced of its right to socialize this good.
In an equivalent of that conceptuality transpolated to our days, we should find ourselves fighting for a considerably shorter working day, subjecting genetic manipulation to extremely severe controls and demanding the payment of very important royalties for the right to carry out genetic alterations. Far from that, it is the private interest that collects royalties for selling patented seeds.
The Italian philosopher Franco Berardi, relates in his important work "The post-alpha generation", that the idea of linking wealth by having, the accumulation of assets and finances, is typical of sad science: the economy, which in its way of thinking transforms life into lack and happiness into need to consume.
The show of Insecurity
Insecurity is undoubtedly real in large cities, however the ideological use that tends to be made of it in the West is striking and audacious.
The development of technology and the proliferation of “security” cameras that allow the recording of an enormous amount of illicit and criminal acts has placed a certain form of violence on the windowpane, but in parallel others are omitted.
Individual violence against the included sectors tends to raise awareness, generate adherence and solidarity with the victims, benefits that are not enjoyed by even the violence of war, the violence of poverty and the insecurity experienced by the excluded.
This particular way of analyzing insecurity is oriented in a repressive sense. The conditions tend to be generated to justify class privileges and defend them in an unrestricted way as necessary. Faced with the poor, who only have money, it is possible to put a movement of the rich in time in line with an environmentalist perspective. Time to enjoy life, nature and human relationships. Time to talk, get to know, interact. Time for art and making love.
The song of the cicada
It is very likely that certain behaviors of young people prosecuted for apparent irresponsibility, indolence or laziness, is not only justified rebellion against consumerism, hyperproduction and alleged moral behaviors, but also a manifestation of health, an opportunity to change.
As respectful as we believe we have been in the education of our children, the message of work ethic overvaluation, penetrated to the core in Western society and imposed on the planet. The etymological root of the word work is tripalium, three sticks, an ancient method of torture.
It would be time to begin to review, acknowledge and even apologize for the overwork, stockpiling and condemnation of bohemia. The crucifixion of the cicada for its "irresponsibility" to sing ends up being a cruel metaphor for the alleged aspirations of the moral. The Easter mystery They say that the Easter mystery is no longer how the Moai (stone statues) arrived on a desert island, but how its population did not realize in time that its rapid growth was leading to its self-destruction.
Will we still be in time to stop our unbridled race towards the abyss?
In the 70s, the famous North American mythologist Joseph Cambell argued in "The Power of Myth" that the next paradigm of the human being would be universal. Without a doubt, the preservation of the planet is, and its recipient is no longer a hypothetical inhabitant of the future: we are ourselves and what is most moving: our children and our children's children.
As long as there is life, we are in time to propose an ethical revolution capable of recovering the social value of happiness as an engine of change through a movement claiming desire. A movement of the rich in time to enjoy life, walk, talk, socialize, share, make love. The continuity of our sensitivity in the body of the other. I am happy because the other is happy and I suffer from their pain and anguish.