México: Fourth Transformation and Complex Thought

México: Fourth Transformation and Complex Thought
September 24, 2018
Diego Martín Velázquez Caballero

https://www.semanarioelreto.com/single-post/2018/09/24/Cuarta-Transformaci%C3%B3n-y-Pensamiento-Complejo

Modern thought is iconoclastic and aims to desacralize elements at every moment. The axiom of the death of God did not mean the disappearance of spiritual and metaphysical needs but the loss of centrality that religious institutions contained, at least, in Western culture. Thus, the march of secularization -dialéctica and infinita- began, where the history and freedom of man wander. Each destroyed paradigm is followed by a period of free will that articulates a temporal model to understand, conscientize and explain reality. Disacralizing is breaking monopolies, socializing knowledge, and building new interpretations. Evolution demands change.

A new "rebellion of the masses" is approaching in the world and in Mexico it was peacefully implemented in the elections that formed one of the most significant alternations of national history. What lost centrality in Mexico? What was desacralized? Neoliberalism, technocracy, entrepreneurs and PRIANRD. The Conservative Modernity was exhausted to give way to an Innocent Modernity.

Some years ago the educational field was hit by this type of changes. The positivism that generated so much order in the production of Latin American knowledge and lifestyle was replaced by new didactics; Even the positivist approach -which was the Mexican illustration- began to be called "traditionalist pedagogy". During the neoliberal era it was called "educational quality" to imitate the processes that were practiced in private education institutions. During the last thirty years the education of the Mexican Revolution was contravened because it only formed poor and PRI. In private education institutions is where these guidelines of complexity and pluralism are fully taken, from reactionary perspectives you can talk about some models completely feminist or infantile in cases of higher education. Thus, the figure of the teacher has been decentralized and it is horizontal to build a new way of teaching and learning. The same thing has happened to the professor as to the priest: they are no longer legitimate intermediaries between the abstract and the concrete.

In the public education sector it was considered that Edgar Morin's theory of complexity and chaos was promoted to dismantle the role of the teacher as the protagonist of social movements. The student sector was established as the catalyst-proletariat-from the perspective of critical, liberalizing and Marxist educational approaches. Thus, the far right that guided conservative modernity whipped up public education to raise an aspirational individual who managed to live with six thousand pesos a month.

Why did the Millenials vote for MORENA? Is that the model of education based on complexity worked. Edgar Morin became the main public enemy of traditionalist education. Relativism, nihilism, existentialism, complexity, agnosticism, etc., did not come from Antonio Gramsci and Carlos Marx; it was the interests of the neoliberal and business dynamics that were in charge of consolidating it everywhere.

The desacralization of the technocrats, businessmen and neoliberals is now presented and social participation in the design of public policies (participatory budgets-consultations) to build better governance.

In the logic of chaos and complexity, inclusive processes of the greatest diversity and rationality are generated. Nature is sacred, matriarchy, happiness, diversity and alternative. 1968 is the Vietnam of all time.

What does the PRIANRD oligarchy then complain about? It will be that the desacralización implies loss of privileges. The right and far right now are the "Zorro sin cola" and shout their apocalyptic terrorism everywhere. The Rafael Preciado Hernández Foundation, the Mexican Institute of Competitiveness and Puebla represent spaces where the nostalgia for a "Nazi Modernity" implements actions that justify all types of violence. However, the social process that has begun in Mexico does not stop with anything, it only remains to assume the responsibilities and continue to continue.

To the millenarian reaction you need proposals if you long for posterity. National Action has to observe, seriously, the complexity and chaos to which it contributed and formulate adequate responses if it hopes that the statist turn made by the Mexican government will not last long. Trying to innovate the Mexico of the 21st century with the ideas of Traian Romanescu, Maximino Ávila Camacho and Gustavo Díaz Ordaz is impossible.