DIALOGOS SOBRE LA POBREZA

La Teora Social del Hombre ha Fracasado

Por Dr. Lenin Torres Antonio y Lic. Geysa Chirinos Garcia

El principal problema de la actual teora social, que tiene su mxima expresin en

el Estado Democrtico, ha sido que no ha podido resolver el problema de la
pobreza, su vigencia como expresin mxima de la civilidad ha sido cuestionada
por esta realidad, as que no podemos quedarnos con el intento llano de teorizar
para hallar la frmula correcta que permita continuar con esta teora de lo pblico,
sin que se examine desde la pobreza como la prueba que tienen que pasar todas
las prcticas polticas para sostener su funcionalidad y eticidad, sin ello,
continuaremos dialogando entre sordos, y viendo cmo fracasa el dialogo sobre lo
pblico.

La realidad de la pobreza cada rato nos escupe a la cara, no podemos continuar

evadiendo el camino, ni balbuceando sobre lo pblico, porque lo pblico es
cuestionado desde la pobreza, el nico sntoma que cuestiona desde adentro su
vigencia y actualidad. El dilema de la tragedia de Antgona cobra vida, Creonte (el
bien comn, el Estado) ha sucumbido a las demandas egosta del derecho de
Antgona, de dar sepultura a su hermano muerto, el Estado Democrtico ha
sucumbido a la vorgine egosta individualista del propio hombre y se ha visto
imposibilitado de contenerlo, por lo que los cuerpos del Estado Democrtico
Enfermo de Pobreza pululan por doquier. No se salva ni el poderoso imperio
norteamericano, el fracaso del sueo americano se ha tornado en la pesadilla del
mundo.

La crisis actual de los Estados Unidos, con sus ms de 10 millones de pobres, y

sus buenos miles de indignados activos y otros tantos millones de indignados
pasivos, son prueba que la teora del hombre social necesita una urgente revisin,
que tiene que pasar por sus coordenadas conceptuales y reales, y las reales son
la dimensin de la pobreza. Este pas haba sostenido la viabilidad de la
naturaleza humana egosta administrada estupendamente por el Estado.

La crisis de la economa virtual fue el inicio de ese resquebrajamiento conceptual

del concepto del hombre pblico, y el cuestionamiento de la teora pblica
democrtica, por ende, la pobreza es su sntoma en lo real de ese fracaso.

Se haba estupendamente protegido esa desigualdad de bienestar y esa

desproporcionalidad de la reparticin de las riquezas con una economa ficticia
virtual que construy la racionalidad del hombre. Con sus nuevas tecnologas de
la informacin, estructur un entramado ficticio y virtual para sostener el egosmo
y la prevalencia del individualismo como la caracterstica primera de la condicin
de la naturaleza humana. Por lo que no ha habido nunca la condicin de pensar
en el bienestar del otro. Es el bienestar personal el que ha importado.

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Haban pensado estpidamente, como bien lo seala el filsofo esloveno Slavoj
Zizek, que el maridaje entre capitalismo y democracia era eterno, el fracaso de
ese hogar polimorfo perverso social con el que se haban quedado el hombre,
capitalismo (expresin de lo individual) y democracia (expresin de lo pblico, de
lo comunitario) se han divorciado.

Friedrich Nietzsche y Ernst Cassirer se haban adelantado al sealamiento que el

hombre ha vivido de mitos y de ficciones, adems que es la condicin de la
naturaleza humana, Nietzsche refirindose a que el hombre prefiere incluso querer
la nada a no querer, su ficcin constitutiva de una voluntad que somete la
racionalidad, y Cassirer, haciendo referencia al mito del Estado.

Reiteremos, constituye la pobreza el examen no aprobado por la teora pblica-

social del hombre, y que evadiendo ese realidad, nos hemos enfrascado en un
vorgine intelectual de anlisis de actualizacin de esa teora, resumiendo que
toda modernizacin de la poltica y la administracin pblica se ha reducido a
ensear estrategias maquiavlicas para sostener el poder, perdiendo valioso
tiempo en el diagnstico, que el examen de la pobreza nos arroja, la teora social
del hombre ha fracasado, por lo que se necesita urgentemente volver a
problematizar sobre el concepto de naturaleza humana, volver a discutir antes-
desde-despus de los griegos, sobre el dilema entre lo pblico y lo privado, entre
voluntad y razn, entre individuo y sociedad, entre inconsciente y consciente, entre
ontognesis y filognesis.

Nos hemos resistido a aceptar que la teora social democrtica es una ficcin, y
que su viabilidad estaba puesta en duda. La resistencia a aceptar esa realidad ha
constituido una larga y penosa historia de lucha, de troquelamiento de lo pblico,
reconocimiento de la ley a fuerza, a sangre.

Todava algunas partes del mundo moderno se han resistido y han ensayados
otras frmulas, o mejor dicho, han hecho otras aplicaciones de la misma teora,
buscando sostener su vigencia, ese lugar ha sido Europa, la ltima esperanza que
la actual teora social conciliara egosmo con el bien pblico, ese intento de
realizacin de la igualdad, tambin ha terminado en un rotundo fracaso: las
fuerzas comunitarias han fracasado, y la esencia voraz individualista del
capitalismo ha triunfado, no ha sido posible que el Estado mnimo pudiera arbitrar
las corrientes individualistas con la socializantes, esto ltimo, entendido como la
concrecin del bien comn y la justicia social, no se pudo sostener el concepto
mnimo de comunidad, no se pudo sostener la creacin de las condiciones
mnimas econmicas y sociales para dotar a todos de bienestar social, incluyendo
a los visitantes que se quedaron para siempre, las olas de emigracin del frica
del Norte, no se pudo reducir la pobreza a una eleccin libre nihilista. Europa fiel a
su historia de pensamiento humanista e idealista, intent aplicar el modelo
norteamericano con un sesgo socializante, creemos que el espritu de Marx ha
permanecido deambulando por Europa, no obstante, an hay focos de
resistencias, los pases nrdicos, con sus nicas barreras protectoras, sus bajos
ndices demogrficos y su geografa, no sabemos cunto tiempo se mantendrn

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aisladas y protegidas de las olas de destruccin de la crisis no tan sola econmica,
sino primordialmente conceptual humana, que vive el mundo moderno.

Este escenario de descrdito de la teora de lo pblico, nos sita o bien en el

reconocimiento que la condicin pulsional egosta del hombre es imposible
domearlas totalmente, o bien en la frustrante realidad que todava no existe la
inteligencia para crear un nueva teora social que resuelva el problema de la
pobreza que indicara su vigencia y actualidad, y un Estado de Derecho
Democrtico que sea efectivo y viable.

Creemos que el error es que olvidamos que hay un trasfondo ineludible, la

naturaleza pulsional del hombre, que slo atrapando en el signo sus mociones
pulsionales puede emerger como humano y civilizado, por lo que prevalece en l
sus exclusivas visiones de la realidad, del mundo que quiere vivir, nuestro caso
particular es bastante interesante: nosotros hemos creado una concepcin que
nos permite vivir en un mundo, que nos permite percibir muchas cosas para poder
soportar el vivir en este mundo1, de sus deseos que se jactan de utilizar, incluso
el saber, para hacerse escuchar, para ser. Sus acostumbradas maneras de dejar
su impronta de confusiones y de miedos. La inmensidad de impresiones que
avasallan a sus tenues y limitados sentidos, que hacen que se agarren hasta de la
mentira o de la verdad privada de una escucha de sordos. As parece que el valor
y el desprecio al cuerpo es la nica manera de salir del embrollo de su existencia.
Aunque al final de cuenta, no haya ms destino que la transformacin del cuerpo
en polvo, en basura, en tierra pisada, hecha huella donde renacern algn da
posterior, las nuevas instituciones ideales que harn que se vean otra vez
diferentes y exclusivos, siempre con la ilusin de que pueda ser ms que
animales. A fin de cuentas, uno ms de los tantos rostros de la pulsin, que
reduce al animal hombre a:

Una triste suerte (), que a despecho de todos sus esfuerzos est
condenado a la rueda de Ixionte, atado a la pea de Ssifo y
sentenciados a la angustia de Tntalo2.

El Estado Democrtico, expresin moderna de la teora social, ha fracasado, un

Dilogo Permanente Sobre la Pobreza se instala como un urgente y vital
Observatorio que cuestionar todo intento de dilogos sobre lo pblico superfluos
y maliciosos, es cosa seria, est en juega la vida pblica del hombre y el destino
de nuestra especie.

No permitamos continuar con nuestra epistemologa social donde la pobreza

representa una condicin necesaria, la dialctica perversa riqueza-pobreza, y en
nuestras latitudes, hablamos de Mxico, sea fatalmente un destino, incluso para
muchos que ni siquiera han nacidos.

1
Nietzsche: Nietzsche, F. (1999), La voluntad de podero, Madrid, Biblioteca Edaf, aforismo, 565, p. 314.
2
Herder, J. G. (1959), Ideas para una filosofa de la historia de la humanidad, Buenos Aires, Editorial Losada, p. 488.

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Apostemos a que el Estado, an en su expresin mnima, garantice el acceso a
todos sus individuos a los alimentos, es decir, generar jurisprudencia al derecho
que todo ciudadanos debe tener el acceso a los alimentos, evitar de esta forma los
extremos en que hemos cado en el sistema neoliberal capitalista, donde un
nmero limitado de personas detenten las mayores riquezas del mundo, y el
mayor porcentaje de la poblacin, se debata en la supervivencia cotidiana. En
Mxico tenemos el mejor ejemplo de esa injusticia: contamos honrosamente con
uno de los hombres ms ricos del planeta, y, convive simultneamente la realidad,
que el 60% de la poblacin en Mxico es pobre, o vive en extrema pobreza.

La idea de Estado debe cambiar, los ensayos entre un Estado benefactor

intervencionista, o un Estado reducido a su expresin mnima, rbitro del libre
mercado, o el Estado democrtico que pareca era la expresin ms civilizada del
orden pblico y la civilidad, no han podido garantizar las condiciones mnimas de
bienestar, subsistencia y felicidad al ciudadano.

Tampoco podemos permitir continuar con una cultura de la simulacin y la

paradoja en las reflexiones que hacemos de lo pblico, dado que todo intento de
pensar lo pblico se ha pervertido por motivos inconscientes. Bajo un puritanismo
acadmico, la hora de pensar la poltica, se ha reducido a esquemas conceptuales
limitados que no han producido nuevos referentes epistemolgicos ni una nueva
filosofa del hombre que permita superar las contradicciones del actual sistema
social.

Cuando menos apuntalemos una nueva ciudadana retomando el concepto de lo

pblico del mundo griego, puesto que para los griegos las leyes (nono) morales,
sociales y polticas eran tan inexorables y reales como las leyes de la fsica
(Physis)!

Volver a los griegos, invita a hacer de lo pblico y sus cuestiones algo cotidiano.
Esto atraviesa por el recobrar, de la esencia de la polis griega, la Ciudad Estado,
la poltica lo pblico- como algo familiar, como algo cercano, como algo ordinario,
como algo vital. As como lo eran el arte, la ciencia, la educacin, las cuestiones
del hogar.

La tarea es volver a hacer del hombre un ciudadano poltico, un ser comunitario.

Esta formacin los griegos la ligaron a los conceptos de nono y physis, sin los
cuales sera imposible entender la cultura y la educacin de lo pblico.

El nono griego era ms amplio que nuestro nono actual, contena, costumbre
colectiva, normatividad, leyes que gobiernan la comunidad, y cultura.

La physis entendmosla como simple naturaleza, esencia inmutable de las cosas,

la naturaleza o manera propia de ser.

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Para los griegos estos conceptos nono y physis estaban articulados, los nomoi de
la ciudad eran a la comunidad humana, lo que las leyes de la naturaleza son al
universo.

Fueron los sofistas quienes se enfrentaron a esta unidad. Para ellos, los nomoi
eran creaciones humanas. Hoy decimos que son construcciones subjetivas del
hombre.

Aun aceptando esa relatividad de los nomoi, aun aceptando que lo social es slo
un acuerdo de buena fe, de sentimientos y el compartir la misma visin de la
experiencia humana, no podemos dejar de pensar que esa oposicin, esa
separacin entre la physis y el nono, ha trado sus consecuencias, cuando menos
ha evidenciado la fragilidad y vulnerabilidad de la cohesin social, de lo pblico.
Por lo que un ingrediente de creencia, de fe, de inmutabilidad, de eternidad,
incluso de dogma de nuestra naturaleza social, es urgente para enfrentar los
exabruptos de la violencia de lo pulsional como constitutivo del hombre, para darle
certeza a nuestra convivencia social, y fundamentalmente, para pensar con ms
sabidura los asuntos de la repblica de la cosa pblica-.

DIALOGUES ON THE POVERTY The Social Theory of the Man Has failed

Main problem of present theory social, that it has its maximum expression in the
Democratic State, has be that has not been able to solve the problem of the
poverty, his use like expression maximum of civilian has be questioned by this
reality, so not we can to be with attempt level to theorize to find formula correct that
allows to continue with this theory of public, without it is examined from the poverty
like the test which they must pass all the practices political to maintain to its
functionality and eticidad, without it, we will continue having a discussion between
deaf people, and seeing how the dialogue fails on the public.

The reality of the poverty every short while us escupe to the face, we cannot
continue evading the way, nor stammering on the public, because the public is
questioned from the poverty, the unique symptom that questions from inside its use
and the present time. The dilemma of the tragedy of Antgona summons up life,
Creonte (the communal property, the State) has succumbed to the demands
egoistic of the right of Antgona, to bury to its died brother, the Democratic State
has succumbed to the individualistic egoistic vortex of the own man and it has
been disabled to contain it, reason why the bodies of the Ill Democratic State of
Poverty teem everywhere. The powerful North American empire is not saved nor,
the failure of the American dream has become in the nightmare of the world.

The present crisis of the United States, with his more than 10 million poor men,
and their good thousand of indignant assets and other so many million indignant
liabilities, is test that the theory of the social man needs an urgent revision, that it
must happen through his conceptual and real coordinates, and the real ones are

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the dimension of the poverty. This country had maintained the viability of the
administered egoistic human nature wonderfully by the State.

The crisis of the virtual economy was the beginning of that conceptual
desquebrajamiento of the concept of the public man, and the questioning of the
democratic public theory, therefore, the poverty is its symptom in the real thing of
that failure.

One had wonderfully protected that inequality of well-being and that

desproporcionalidad of the distribution of the wealth with a virtual fictitious
economy that constructed the rationality of the man. With its new technologies of
the information, it structured a fictitious and virtual framework to maintain to the
egoism and the prevalence of the individualism like the characteristic first of the
condition of the human nature. Reason why there has been never no the condition
for thinking about the well-being of the other. The one is the personal well-being
that has mattered.

They had thought stupidly, as it indicates philosopher to it Slavoj Zizek well

Slovenian, who the marriage between Capitalism and democracy was eternal, the
failure of that social perverse polymorphous home with which they had remained
the man, Capitalism (expression of the individual thing) and democracy
(expression of the public, of the communitarian thing) has divorced.

Friedrich Nietzsche and Ernst Cassirer had gone ahead to the signaling that the
man has lived on myths and fiction, in addition that are the condition of the human
nature, Nietzsche talking about to that the man even prefers to want the nothing
not to want, their constituent fiction of a will that puts under the rationality, and
Cassirer, doing reference to the myth of the State.

We reiterate, the examination no approved by the public-social theory of the man

constitutes the poverty, and that evading that reality, we have been involved in an
intellectual vortex of analysis of update of that theory, in summary that all
modernization of the policy and the public administration has been reduced to
teach Machiavellian strategies to maintain the power, having lost valuable time in
the diagnosis, that the examination of the poverty throws to us, the social theory of
the man has failed, reason why it is urgently needed to return to problematical on
the concept of human nature, to return to discuss before from-later of the Greeks,
on the dilemma between the public and the private thing, it enters will and reason,
between individual and society, unconscious and conscious, ontognesis and
filognesis.

We have resisted to accept that the democratic social theory is a fiction, and that
its viability was put in doubt. The resistance to accept that reality has constituted
one long and laborious history of fight, of troquelamiento of the public, recognition
of the law to force, blood.

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Still some parts of the modern world have resisted and tried other formulas, or
rather, they have made other applications of the same theory, having looked for to
maintain its use, that place it has been Europe, the last hope that the present
social theory conciliated egoism with the public good, that attempt of
accomplishment of the equality, also has finished in a full failure: the
communitarian forces have failed, and the individualistic voracious essence of
Capitalism has prevailed, has not been possible that the minimum State could
arbitrate the individualistic currents with the socializantes, this last one, understood
like the concretion of the communal property and the social justice, could not be
maintained the minimum concept of community, could not be maintained the
creation of the economic and social minimal conditions to equip to all of social
welfare, including the visitors that remained for always, the waves of emigration of
the Africa of the North, could not be reduced the poverty to a nihilist free election.
Faithful Europe to its history of thought humanist and idealist, tried to apply the
North American model with a socializante slant, we think that the spirit of Marx has
remained rambling by Europe, however, still there are pockets of resistance, the
Nordic countries, with his unique protective barriers, his low demographic indices
and their geography, we do not know how long will stay and protgs of the waves
of destruction of the crisis not so single economic, but conceptual fundamentally
human isolate, that lives the modern world.

This scene of disrepute of the theory of the public, locates to us either in the
recognition that the egoistic pulsional condition of the man is impossible to
domineer them totally, or in the frustrating reality that still intelligence does not exist
to create a new social theory that it solves the problem of the poverty that would
indicate its use and the present time, and a State of Democratic Right that is
effective and viable.

We think that the error is that we forgot that there is an inescapable background,
the pulsional nature of the man, that catching in the sign its pulsionales motions
only can emerge like civilized human and, reason why prevails in him its exclusive
visions of the reality, of the world who wants to live, our particular case is quite
interesting: we have created conception that allows us to live in a world, that allows
us to perceive many things to be able to support living in this world, of its desires
which they boast themselves to use, even the knowledge, to be made listen, to be.
Its customary ways to leave its stamp of confusions and fear. The immensity of
impressions that dominates to their tenuous ones and limited senses, that they
cause that they are taken hold until of the lie or the deprived truth of a listening of
deaf people. Thus it seems that the value and the scorn to the body are the unique
way to leave the confusion of its existence. Although at the end of account, there is
no more destiny than the transformation of the body in stepped on earth dust,
sweepings, made track where they will appear again someday later, the new ideal
institutions that will always cause that they are seen again different and exclusive,
with the illusion of which it can more be than animal. After all, one more of the so
many faces of the pulsin, that reduces to the animal man a:

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A sad luck () that despite all efforts is condemned to the wheel of Ixionte tied to
the rock of Ssifo and sentenced the anguish of Tantalum.

The Democratic State, modern expression of the social theory, has failed, a
Permanent Dialogue on the Poverty settles like an urgent one and vital
Observatory that will question all attempt of dialogues on the public superfluous
and malicious, it is serious thing, and it is in plays the public life of the man and the
destiny of our species.

We did not allow to continue with our social epistemology where the poverty
represents a necessary condition, the dialectic profligate wealth-poverty, and in our
latitudes, we spoke of Mexico, is fatally a destiny, for which not even they have
even been born.

We bet to that the State, still in its minimum expression, guarantees the access to
all individuals to foods, that is to say, to generate jurisprudence to the right that all
citizens must have the access to foods, to avoid of this form the ends in which we
have fallen in the capitalist neoliberal system, where a limited number of people
holds the majors wealth of the world, and the greater percentage of the population,
struggles in the daily survival. In Mexico we have the best example of that injustice:
we count honorably on one of the richest men of the planet, and, it
simultaneously coexists the reality, that 60% of the population in Mexico is poor, or
lives in extreme poverty.

The idea of State must change, the tests between an interventionist beneficent
State, or a State reduced to its minimum expression, referee of the free market, or
the democratic State that seemed was the expression more civilized of the public
order and the civilidad, have not been able to guarantee the minimal conditions of
well-being, subsistence and happiness to the citizen.

We cannot either allow to continue with a culture of the simulation and the paradox
in the reflections that we do of the public, since all attempt to think the public has
been perverted by unconscious reasons. Under an academic Puritanism, the hour
to think the policy, has been reduced to limited conceptual schemes that have not
produced new referring epistemological nor a new philosophy of the man who
allows to surpass the contradictions of the present social system.

At least we prop up a new citizenship retaking the concept of the public of the
Greek world, since for Greek the laws (Nomo) morals, social and political were as
inexorable and real as the laws of the physics (Physic)!

To return to the Greeks, invites to make of the public and its questions somewhat
daily. This crosses by recovering, of the essence of polis Greek, the City Been, the
policy - the public like something familiar, something near, something ordinary,
something vital. As well as they were it the art, science, the education, the
questions of the home.

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The task is to return to make of the man a political citizen, a communitarian being.

This formation the Greeks bound to the concepts of Nomo and physic to it, without
which it would be impossible to understand the culture and the education of the
public.

Nomo Greek was ampler than present ours Nomo, contained, collective custom,
standardization, laws that govern the community, and culture.

Physic we understand it like simple nature, immutable essence of the things, the
nature or own way to be.

For Greek these concepts Nomo and physic were articulated, nomoi of the city
were to the human community, which the laws of the nature are to the universe.

They were the sophists who faced this unit. For them, nomoi was human creations.
Today tenth that is subjective constructions of the man.

Even accepting that relativity of nomoi, even accepting that the social thing is only
an agreement of good faith, feelings and sharing the same vision of the human
experience, we cannot stop thinking that opposition, that separation between
physic and Nomo have brought its consequences, at least have demonstrated the
fragility and vulnerability of the social cohesion, of the public. Reason why a
inmutabilidad, faith, belief ingredient, of eternity, even of dogma of our social
nature, is urgent to face the exabruptos of the violence of the pulsional like
constituent of the man, to give certainty to our social coexistence, and essentially,
to think with more wisdom the subjects of the republic - of the public thing.