The latest political events and the reactions to them reveal the presence of a political modality that promotes a friend-enemy logic.
The friend-enemy criterion proposes
permanent confrontation in a political dynamic of real or potential conflict.
Recognition of the other is not proposed, and if it occurs it is as part of a war strategy.
There is no political adversary who disputes the alternation in power, but rather the
“enemies of the people”, the “sellers”, “the gorillas”, “the traitors”, “the leftist”, “the soldiers”,
etc.
In reality, the other is a danger to society and a staunch enemy that must be destroyed.
This logic means that one's own political identity is defined in a negative way with respect to the other.
Without this dialectic of enmity
it is impossible to generate an existential political identity.
Fragmentation, aggressive speeches, ignorance, among other elements, form a constant in the political reality of our country.
The consequences of this political form constitute
the progressive degradation of the social ethos.
The traits, values and guiding principles that define the essence of a social group are diluted.
Unity and cohesion remain dependent on a precarious social bond.
But what is this situation due to?
What are its causes and consequences?
From my point of view, Argentine political society has been suffering,
for years
, the loss of referential foundations.
One of these great losses is the absence of an idea of
the Common Good.
Thus, the political dynamic is one of constant tension and where it is
very difficult to find objective solutions that are the basis of a set of public State policies.
It is essential, therefore, to reconstruct a form of politics that recovers the transcendent values that form the soul of a nation.
The Common Good can be basically defined as an expression to which multiple meanings have been given in social philosophy, politics, and also in law.
In general terms, it refers to something that is intended to be good or beneficial for all members of a society or community.
Under this vision, the human being is a sociable being by nature, with his material life having
two dimensions.
The first consists of its particularity, we are all different, unique and unrepeatable.
We have abilities and gifts that distinguish us from the rest.
On the other hand, we are not capable of living in isolation.
We need each other to be able to live and develop.
We are interdependent beings that complement each other.
In this way, following the Social Doctrine of the Catholic Church, the Common Good includes the set of those conditions of social life that allow groups and each of their members to more fully and easily achieve their own perfection.
This perfection being of double dimension, one material and the other of a spiritual nature.
The Common Good is the good of the entire society: the social group is oriented towards a general good, which must be shared by each and every one of the individuals.
It is objective and rational in nature, since it belongs to human nature itself.
It is not realized only in economic goods, but in the richness of an integral perspective of the human person.
It also includes the needs of the family and the good of societies or intermediate bodies.
All of this includes the most urgent needs: physical subsistence goods and the most important needs: education, ethical or religious values, protection of the family.
If we currently live in a divided society with strong conflict, it is because we are very far from aspiring to be a well-ordered society.
The State and the political class have distanced themselves from the natural and objective moral truths that make up the central core of the social ethos.
A relativism was imposed that justifies the ideological positions and ambitions of the power game.
We are in a society without direction and at the mercy of an ideological constructionism of the truth and of the human being himself.
What we need to ask ourselves is
if this is the reality we want to live
.
If this is the model of society that makes us happier and allows us to develop as a person and as a community.
Leonardo Olivieri /
leoliv@hotmail.com
THE EDITOR'S COMMENT
By César Dossi
The ship of popular tolerance
It is true that the ruling party and the opposition have always maintained
a short circuit
for almost an eternity, that is the social sensation.
And it is normal that this political antithesis is so.
That Peronism, that radicalism, that Kirchnerism, that Macriism, that Mileism, that... and now what?
And so we travel through the Argentine family tree, going around in the same carousel, but it's no one's turn to ring.
It was always
black or white,
until November 19, 2023. But in that monochromatic reality, political Argentina
misgoverned with ruthless traps.
A common idea was never held.
DNU, bills, new ministries, what bonuses, what the little machine, what the adjustments, and so I can fill this column with
improvised juggling
that made all the arrangements so that, after so many years, we look around and realize that the Predation bears the signature of diplomatic immunity.
In the middle of the chaos is the
“social ethos”
that reader Olivieri points out, which suffers from this political “
conflict
” that has repercussions and hits us hard, because in the Government everyone takes care of their kiosks but closes the blinds on society.
While the political identity of mileism undergoes one of the strangest
metamorphoses
, we still do not know the economic course of the country, but the thermometer seems to indicate that
popular tolerance,
(in suspense?), is what keeps the ship afloat.
With the epic of
“Viva la Libertad, carajo”
perhaps we are sailing in that direction, to the top of the ship's mainmast and, when the compass keys its course, from there perhaps we can see that Argentina that could not be.
Or, to maintain hope, the
“Forces of Heaven”
blow out the candles and the horizon appears closer to us.
For now, the sailors only survive on water and garlic.
And, as always, nothing changes.
“Land in sight”
is not heard on board .