Los que más criticaban al sector público son los que más se han aprovechado de él, engordando sus cuentas corrientes, propias y de familiares cercanos, con el beneplácito intelectual de colaboradores necesarios como Daniel Lacalle, hoy muy callado después de ser el fichaje estrella de Esperanza Aguirre y luego de Cifuentes, o Rallo, eterno defensor del PP en todas sus vertientes.
Che Guevara wrote in a 1965 letter: ‘At the risk of seeming ridiculous, let me say that the true revolutionary is guided by great feelings of love. It is impossible to think of a genuine revolutionary lacking this quality.’
… The main purpose of a general politics of love is to make love a lodestar – a starting point or standard – in political discussions. A general politics of love connects politics to everyday felt experiences. It reminds us that the personal is political, as feminism has long emphasised. It steers us away from individualism and self-interest, since, as Iris Murdoch put it in ‘The Sublime and the Good’ (1959), love ‘is the extremely difficult realisation that something other than oneself is real’. It takes us in the direction of an other-regarding politics: a politics of other people.
… Our societies lack love because of the structure of the economy, which harnesses exploitation and greed while also taking away the time that people need for truly loving relationships. Societies lack love because of an unequal social structure that leaves people wounded, lonely and distant from each other in supposed communities. And they lack love because of the patriarchal, white-supremacist and related oppressive forces that create conditions of violence, insecurity and distrust.
… Prisons embody a failure of love in institutional form: they deprive individuals of the tenderness of social contact, and require people to see themselves in terms of the worst thing they have ever done. Decarceration – which involves a collection of strategies ending incarceration for young people, abolishing short-term sentences, bolstering effective treatment and rehabilitation for individuals with serious problems – is an attempt to bring love to the fore.
Another action that could serve as a love-based lightning-rod for people to rally around is the introduction of a Universal Basic Income (UBI). This is a government payment to all individuals within a political community, usually monthly, which is not tied to work or other status. It has the potential to free people from unloving, exploitative work relationships. If a UBI is set at a sufficiently generous level, it might also give people the time and space to practice love directly in community with family, friends and neighbourhood. A UBI might be part of an economic platform that views human beings no longer as Homo economicus (self-interested individuals) but rather as interdependent, socially connected, loving members of a wider community.
… A radical politics of love is not passive. It does not license pushover politics. Recall that justice must be done before love can be completely realised. And sometimes love itself requires anger, conflict and confrontational action. There is no inconsistency, then, between a radical politics of love and the calling out of racism, or direct action against sites of racism, capitalism and oppression.
El gasto en educación y concienciación debe ser entendido como la dificultad lógica derivada de nuestra necesidad de acoger inmigrantes. Es, en definitiva, un gasto necesario que debemos financiar y en el que tenemos que incurrir.
Que las mujeres se cubran y los hombres no es injusto y por tanto hay que acabar con ello. Pero sin prohibiciones: ¿Cómo entonces? Con educación y concienciación.