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Éxodo: manifesto político

Cárdenas, Felipe. 2019. ÉXODO: Manifiesto político para la preservación de la persona … https://www.amazon.com/dp/1704073359/ref=cm_sw_r_wa_awdb_t1_tIN1Db8GBGF2G manifiesto político

PARA COMPRENDER A COLOMBIA. Una lectura crítica del acontecer político de los últimos años, Escrito de Felipe Cárdenas.Recomiendo la versión impresa

Disponible en Amazon: https://n9.cl/9pz2

Los siguientes aforismos o apotegmas buscan clarificar una política de la vida, de la promoción de la persona humana, de defensa de la naturaleza y de la restauración del cosmos sagrado. Quien escribe es profesor universitario, fue candidato Vicepresidencial de Colombia para el periodo 2006-2010 por el Movimiento Ambientalistas por Colombia y Restauración Democrática. En el sentido electoral de la política, esa ha sido su única participación en el engranaje de la política colombiana marcada por los faccionalismos, la corrupción, la ineficacia y violencia del Estado y la perversión del ethos ético de la mayoría de los partidos políticos colombianos, casi todos contaminados de lo peor de la modernidad occidental. Las breves sentencias y argumentos que siguen expresan la voz de quienes no tienen voz en la política occidental, dominada por los criterios de lo políticamente correcto y del marketing político, famélico de ideas y de propuestas de cambio y de respeto de la dignidad trascendente del ser humano. Los textos se inspiran en el libro bíblico del Éxodo, y en el fondo el título expresa la realidad del sentido de la huida sagrada que los ciudadanos del siglo XXI tienen que emprender para liberarse y emanciparse del yugo que nos esclaviza. La huida es más dramática hoy que en aquellos tiempos bíblicos, puesto que el enemigo puede estar al interior de nosotros mismos. Ya no sólo vivimos en una sociedad disciplinaria, como señalaba Michel Foucault. Vivimos tiempos marcados por la decadencia del ser y la esclavitud del hombre a los ídolos del mercado.

 

El mercurio en Colombia y la enfermedad de Minamata

Biosemiótica: la vida como expresión sígnica

Biosemiótica: la vida como expresión sígnica.

vía Biosemiótica: la vida como expresión sígnica.

Sucede ante nuestros ojos

La educación compleja

Mandamientos ambientales

Inspirados en el Magisterio de la Iglesia:

1. mandamiento ambiental 10

   Environmental issues call for a spiritual response, inspired by the belief that creation is a gift that God has placed into our responsible hands, so that we can use it with loving care. The human person’s attitude toward nature should be one of gratitude and gratefulness to the God who has created and supports it.

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2. 

   Felipe Cardenas: mandamiento ambiental 9

   Environmental protection requires a change in lifestyles that reflect moderation and self-control, on a personal and social level. That means moving away from the mindset of consumerism.

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3. 

   Felipe Cardenas: mandamiento ambiental 8

   The right to a safe and clean environment needs to be protected through international cooperation and accords.

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4. 

   Felipe Cardenas: mandamiento ambiental 7

   Ending global poverty is related to the environmental question, remembering that the goods of the earth must be shared equitably.

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5. 

   Felipe Cardenas: mandamiento ambiental 6

   The politics of development must be coordinated with the politics of ecology, and every environmental cost in development projects must be weighed carefully.

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6. 

   Felipe Cardenas: mandamiento ambiental 5

   Nature is not a sacred or divine reality, removed from human intervention. Thus, human intervention that modifies some characteristics of living things is not wrong, as long as it respects their place in their particular ecosystem.

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7. 

   Felipe Cardenas: mandamiento ambiental 4

   In dealing with environmental problems, ethics and human dignity should come before technology.

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8. 

   Felipe Cardenas: mandamiento ambiental 3

   Ecological responsibility involves the entire planet in a common duty to respect the environment as a collective good, for present and future generations.

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9. 

   Felipe Cardenas: mandamiento ambiental 2

   Nature must not be reduced to a utilitarian object of manipulation, nor absolutized or placed above human dignity.

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10. 

    Felipe Cardenas: mandamiento ambiental 1

    The human being, created in God’s image, is placed above all other earthly creatures, which must be used and cared for in a responsible way in cooperation with the divine plan of redemption.

Credo ambiental del cristianismo en palabras del Patriarca de Constantinopla, S.S Bartolomé I

Credo ambiental del cristianismo en palabras del Patriarca de Constantinopla, S.S Bartolomé I

An Environmental Creed
We believe that the human person constitutes the crown of creation, endowed with the sacred features of self-conscience, freedom, love, knowledge and will. Such a teaching is part and parcel of our creation “according to the image and likeness of God.”
We believe that the natural creation is a gift from God to the world, entrusted to humanity as its governor, provider, steward, and priest, in accordance with the commandments “to work and keep it,” as well as to abstain from it partially. In this way, we admit the limitations as well as the responsibilities of humanity with regard to the natural environment.
We believe that the universe comprises a single harmony or “cosmos,”according to the classical Greek significance of this term, which implies a harmonious coordination of human will and human action on the basis of natural and spiritual laws established by the discerning, loving, and perfecting will of the divine Word.
We believe that humanity did not wish to coordinate personal will and universal harmony, in accordance with the divine plan. Instead, it preferred to pursue independence, resulting in the creation of a new order and different pattern within the natural environment – commonly referred to as anthropocentrism, but more properly identified as anthropomonism.
We believe that a New Man, the God-Man, Jesus Christ, appeared in the world, demonstrating perfect obedience to the original plan of the Father with regard to the relationship between humanity and the world. Jesus Christ reconciled the world to the Father. Henceforth, the world functions harmoniously through Him and in Him. He commanded us to use the world’s resources in a spirit of ascetic restraint and eucharistic sacrifice, to transform our way of thinking from egocentrism to altruism in light of the ultimate end of the world. In the Greek language, again, the word for“end” (telos) implies both conclusion and purpose.
These brief principles describe our attitude and concern for the natural environment. We are endowed with freedom and responsibility; all of us, therefore, bear the consequences of our choices in our use or abuse of the natural environment. Yet, we also have the capacity to repent and the ability to reduce the damage of our actions in the world. We know, however, that the complete reconciliation and ultimate recapitulation of the world can only occur through Jesus Christ at the end of time.
Until then, God’s unceasing love allows us only glimpses of that total reconciliation, to which we partially contribute when we abandon the abusive violation of nature and to accept it as a divine gift of love, treating it reasonably, gratefully, and fruitfully. Such is our dutiful response to the loving Creator, as well as to all those with whom we share this divine gift.
To imagine a world that functions in beauty and harmony, balance and purpose, in accordance with the overflowing love of God, is to cry out in wonder with the Psalmist,“How great are Your works, O Lord; You have fashioned all things in wisdom.”
Original Sin and the Environment
Our original privilege and calling as human beings lies precisely in our ability to appreciate the world as God’s gift to us. And our original sin with regard to the natural environment lies – not in any legalistic transgression, but – precisely in our refusal to accept the world as a sacrament of communion with God and neighbor. We have been endowed with a passion for knowledge and wisdom, which open before us boundless worlds of the microcosm and the macrocosm, and present us with boundless challenges of creative action and intervention.
The arrogance that destroyed the Tower of Babel, through the misuse of power and knowledge, always lurks as a temptation. The natural energy wrought by the sun as a blessing on the earth can prove perilous when profaned by the hands of irresponsible scientists. The interventions of geneticists, which arouse enthusiasm in their potential, have not been exhaustively explored with a view to their side effects.
We are not opposed to knowledge but we underline the importance of proceeding with discernment. We also stress the possible dangers of premature intervention, which may lead to “the desire to become greater than the gods” (Euripides), which the classical Greeks described as “hubris.” Such discord destroys the inner harmony that characterizes the beauty and glory of the world, which St. Maximus the Confessor called “a cosmic liturgy.”
All-Embracing Love
Our prayer and purpose join the priest in the Divine Liturgy, who chants the words: “In offering to You, Your own of Your own, on behalf of all and for the sake of all– we praise You, we bless You, we give thanks to You, O Lord, and we pray to You, our God.” Then, we are able to embrace all – not with fear or necessity, but with love and joy. Then, we care for the plants and for the animals, for the trees and for the rivers, for the mountains and for the seas, for all human beings and for the whole natural environment. Then, we discover joy – rather than inflicting sorrow – in our life and in our world. Then, we are creating instruments of life and not tools of death. Then, creation on the one hand and humanity on the other hand, the one that encompasses and the one that is encompassed, cooperate and correspond. Then, they are no longer in contradiction or in conflict. Then, just as humanity offers creation in an act of priestly service and sacrifice to God, so also does creation offer itself in return as a gift to humanity. Then, everything becomes an exchange, an abundance, and the fulfillment of love.

El TLC, semillas, política y condiciones impuestas en seguridad alimentaria en Colombia

http://youtu.be/kZWAqS-El_g

 

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El documental 970 relata la historia de un grupo de campesinos a los que el Gobierno de Colombia le incautó y destruyó 70 toneladas de arroz. En defensa de los intereses de empresas trasnacionales en el marco de Tratado de Libre Comercio entre Colombia y Estados Unidos. Los impactos de la resolución 9.70 en el campo colombiano.

Un documental de VICTORIA SOLANO
Producción: Marco Cartolano y Juan Guillermo Rodriguez Martinez

No presente en los créditos del video, si estará presente en futuras versiones. Música extraída de fragmentos de canciones del compositor argentino Lisandro Aristimuño
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