We cannot have intellectual honesty when we need to defend the indefensible which is economic exploitation, we can justify it resourcing to narrative framing to fit the necessary illusions to manufacture consent.
From the moment we are born, our neurocognitive system begins to memorize patterns and, over time, these patterns acquire an emotional qualification and are associated with a real need and/or sociocultural experience.
We grow our knowledge of the world around us by acquiring cognitive-affective
tools and intellectual skills that allow us to navigate the socio-cultural environment where our very existence takes place. We identify
patterns in order to be able to survive and thrive in specific socio-cultural
environments. Independently of the plasticity of our minds, time is required to recognize and
understand the real meaning of patterns.
The understanding of reality is always mediated by the ideas we held about that same reality. Ideas have consequences is without a doubt the best advice for taking ideas seriously.
We must never underestimate the ideas that circulate in the sociocultural environment because, by identification or rejection, they shape the way we perceive reality and affect our decisions.
Most of the cognitive-affective processes that underlie the choices we make occur predominantly at the subconscious level. Conscious experience, in most circumstances functions as the table where the meal is served to us, in many cases, we don't have a clue about what really influenced us.
Undoubtedly, there is a place for conscious reflection, but since we are predominantly trained to respond to environmental stimuli, matured reflection is marginal in large part because we assume that we know enough to make the decisions that are often contained in the messages floating around in the sociocultural environment.
I confirm this rule every single day. We interpret and understand the world around us, solve problems and satisfy needs, provide goods and services and produce new knowledge through the complementarity of shared knowledge and experiences.
Complementarity does not nullify the value of individual contribution, it simply reminds us that no one lives in a social vacuum and that the individual role, however extraordinary it may be, it is always the product of something that already floats in the sociocultural environment, the new knowledge produced is always rooted in preexisting knowledge that will be directed towards reinforce, stabilize or break up with the established order.
The myth of the neoliberal entrepreneur, neoliberal hero, job creator, indispensable to economic development and the production of wealth, is exactly that, a myth. In most cases the so-called entrepreneurs are nothing more than opportunists (rentier class) especially among the investor class.
Human beings can choose or be pushed to have a solitary existence, without necessarily having to be god or beast as Aristotle suggested, but they cannot erase the influences that shaped them, they can overcome them, create something new, but never out of the blue, as we are often led to believe, denying the role of collective knowledge and the implicit or explicit participation of a multiplicity of influences that function as raw material in the process of discovering and/or creating new knowledge, products, goods and services.
Being aware of the relevance of participatory complementarity is a form of class consciousness. The myth of socio-professional superiority and meritocratic privilege, associated with the winner-take-all mentality is a sociopathy spread by the imperialist capitalist system that only survives by resorting to exploitation, colonization and enslavement to feed a class of rent seekers with megalomaniac hubristic projects.
