Wondering about the future of a corporate group is a very complex question. Indeed, just as to explain the individual human being it is necessary to keep in mind several components, the same and more happens when the social conglomerate is considered. It is the reason for the multiple explanations proposed both from a scientific, philosophical and ideological point of view.
With the fall of the Berlin Wall, the crisis of historical materialism became clear, on one side, and on the other, the illusion of an end of history with the synthesis of a free market and a democratic system was opened. Subsequent history has shown that reality is not so simple and that more factors intervene in the course of humanity than is ordinarily thought. The development of a cultural Marxism, which diversifies its priorities out of traditional class confinement, as well as the questions generated by a liberalism touched by libertinism and a dehumanized economism, are factors that drive more inclusive and flexible interpretations of human activity.
The human “microcosm” resists anthropological reductionisms. A genuine humanism proposes a multidimensional conception of the human person and of the coexistence that it builds. And he recognizes that it is open to factors that come from other, more transcendent spheres. An example of this is constituted by something that the Judeo-Christian tradition recognizes as an unfortunately key and omnipresent ingredient in historical man: his sinful condition. Hiroshima-Nagasaki, Holocaust and Gulags are salient examples that the human future not only registers fluctuations of rationality or technoscience, but also of perversity.
When questions such as the one in the title of these lines are raised, the invitation is clear for a multifactorial analysis and assessment. In this sense, it helps to consider the various anthropological and societal spheres of human development, such as those made explicit by the well-known triad of the economic, the political, and the ethical-cultural. An authentically humanistic development or liberation cannot fail to attend to what happens in these three fields, applied to society in its various circles of association, from the first and immediate one of the family to the international or global.
Some teachings of Jesus come very directly to the present topic, such as the following, one that relativizes the economic, “man does not live by bread alone” (Mt 4,4); and another, which relativizes even the temporary, “what good is it for a man to gain the whole world if he ruins his life?” (Mk 8, 36).
Lately voices have arisen about a recovery of the country and for this some indices are alleged and strange bubbles are exhibited. But what does that mean with respect to the whole, to the country as a whole? The country’s disaster is global, economic, political, ethical-cultural. The recovery of the country demands to be undertaken, consequently, in its entirety – that is why there is talk of national refoundation -, although everything cannot be done at the same time. It is essential to prioritize well and plan better.
Something that should be duly valued from the beginning, so as not to leave it for last, is the recovery in the ethical-cultural field. This underlines the importance of education and communication, and the need for very serious support from institutions such as religious ones, which can and should contribute very seriously to this task. Because in addition to the economic and political, the spiritual ethical anthropological damage is very great. The metastasis of corruption is in sight, as well as the overcrowding-crushing of the citizen, the massive forced emigration and the debacle in terms of human rights.
But Venezuela, with everything, has great material and especially human reserves. I am a member of the party of hope. Because I am a Christian and I love this country, my country, there are trained and good people who are willing to refound Venezuela. It is time to join good wills and combine efforts.